Parashat Matot-Maseh: A Special Opportunity for Redemption
Parashat Maseh introduces the law of the "Ir Miklat," which requires inadvertent killers to relocate in a specially-designated city of refuge. The Torah gives the example of somebody who was chopping wood in the forest, and the iron blade of the axe slipped off the handle and hit a person. In such a case, the person who lifted the axe would have to go into exile and live in an "Ir Miklat." The Torah requires him to live in the city of refuge until the Kohen Gadol’s death, at which point he may leave and return home.
Why is it specifically the Kohen Gadol’s death that allows the killer to return home?
The Zohar explains that when a righteous person dies, his passing brings great joy to the heavens. While we here on earth bitterly mourn the loss of a Sadik, the Sadikim in the heavens rejoice and happily rush to greet the Sadik who has come to join them. And in the excitement and fervor generated by the Sadik’s arrival in the heavens, God issues a "pardon" to those in exile. In honor of this special event, God performs this kindness of pardoning the accidental killers and allowing them to return from exile to their homes.
Earlier in Parashat Maseh, the Torah tells of the death of Aharon Hakohen, which occurred on Rosh Hodesh Ab. Not coincidentally, Parashat Maseh is read every year on the Shabbat immediately preceding Rosh Hodesh Ab. The Torah is reminding us that on this day, the day on which the great Sadik, Aharon Hakohen, left this world, there is a great celebration in the heavens. And during this celebration, God is prepared to issue a "pardon" to those in exile – meaning, to the entire Jewish nation, which continues to suffer from our current state of exile. Rosh Hodesh Ab affords us a special opportunity to earn God’s favor and bring the redemption. On this day, the Yahrtzeit of Aharon Hakohen, God is more receptive to our prayers for redemption and more likely to release us from our national Galut (exile).
There are many things we can do, many areas of our lives in which we can work to improve, in our effort to bring redemption. But one area which should perhaps be emphasized particularly in our time emerges from the famous story told in the Gemara about Kamsa and Bar Kamsa. A wealthy man in Jerusalem made a celebration and wished to invite his close friend, Kamsa, but the invitation was mistakenly delivered to the home of Bar Kamsa, a person whom the host despised. When Bar Kamsa arrived, the host forcefully threw him out of the party, despite his pleas and offer to pay for the cost of the affair. To avenge the humiliation he suffered, Bar Kamsa went to Rome and told the emperor that the Jews were planning a revolt. This led the Roman emperor to wage war against the Jews of Jerusalem and ultimately destroy the Mikdash.
Bar Kamsa was obviously a villain. Anyone who would avenge his honor by endangering the entire Jewish nation is certainly not worthy of too much respect and admiration. In fact, we may presume that the host had very good reason not to like Bar Kamsa, and very good reason not to want such a despicable person at his party. His mistake, however, was that he acted impulsively, without calculating and considering the repercussions of his actions. Had he thought things through, he would have realized that Bar Kamsa is a dangerous man, and that it was best for all parties involved to allow him to stay. But the host acted on impulse, sending Bar Kamsa away, rather than carefully considering the potential consequences.
Among the ills that plague American society – our community included – is impulsivity, the tendency to do first and think later. People do what they want, whatever they feel like doing at the moment, figuring that they’ll worry about the consequences some other time. This tendency is especially pronounced in the area of spending. The current economic woes are due, in large measure, to reckless and uncalculated spending. For years, people paid on credit and took loans, without stopping to think how they pay their debt. They saw something they wanted, pulled out the credit card, and figured that they’d worry about payment later. Eventually, the bubble burst, and people had no way of paying their debts. Even now, when so many people are suffering from the economic collapse, there are those who continue to spend recklessly, without discipline or restraint.
The story of Bar Kamsa shows us that rash, impulsive behavior can lead to destruction. In the area of finance, impulsive spending can destroy families, Heaven forbid. A person may think he’s happy buying a luxury car or going on a luxury vacation or making a luxurious affair that he cannot afford, but in the long run, it creates an overwhelming burden of stress and anxiety, that can be so destructive to one’s health and family life.
As Rosh Hodesh Ab approaches, let us commit ourselves to building, rather than destroying, to think carefully before we speak, act or spend. By correcting the mistake of the host in the Bar Kamsa story, we will hopefully rebuild what he destroyed, and see the restoration of the Bet Hamikdash speedily and in our days, Amen.
