Cities of Sensitivity
Collectively, the Jewish people have been subjected to the paradoxical phenomenon of being hounded by the other nations who threaten to exterminate us, and being provided by G-d throughout history with places of refuge that have guaranteed our survival. This phenomenon is what our Sages referred to when they spoke of “exile,” that parallels the City of Refuge.
What Does the Torah Want?
Jewish law seems to express contradictory feelings towards a person who killed someone unintentionally; a crime we might refer to today as “criminally negligent homicide,” discussed in this week’s parsha On the one hand, the Torah allows the relatives of the victim to avenge the death of their loved one by killing the perpetrator.
On the other hand, the Torah provided “Cities of Refuge” for the killer. In those cities, and only in those cities, he was protected.
And here the question arises: What does the Torah really want?
Does the Torah feel that the negligent actions—that led to the death of an innocent person—is so serious a crime that people are permitted to avenge the tragic death of their loved ones by killing the perpetrator? If that is the case, why does the Torah facilitate his escape to these cities where it would be impossible for the relatives to get him?
And if the Torah did not condone the death of the perpetrator, why then did the Torah permit this act of revenge in the instance that the killer did not escape to the Cities of Refuge?
The Age of Desensitization
This anomaly will serve as one illustration of how apparent contradictions in the Torah were intended to impart an important lesson. And since the Torah is eternal, there must be a lesson for us in the present day and age as well.
We are living in a world where violence against our fellow human being is so rampant and pervasive that we don’t even take note of a murder unless it is an unusually grotesque form of murder; or as our legal system puts it: “aggravated murder.” Just plain snuffing out a life of another is not enough to make headlines. There must be some political overtones or some bizarre twist to a violent crime to make it newsworthy and to arouse our interest and concern.
In short, we have become inured to violence, as well as other vices, and this insensitivity, in the long run, can lead to the total breakdown of society.
If this is true about willful and pre-meditated murder, how much more so has it become reality with regard to the effects of negligence.
To underscore the seriousness of violent crimes, in general, and those that are committed due to negligence, in particular, the Torah permitted the relative to exact revenge from the murderer. And while he could easily escape to the Cities of Refuge, nevertheless, the person charged with criminally negligent homicide will always be reminded of the severity of his actions and the need to foster greater sensitivity to life and to others. By living in these special cities to avoid being killed, the murderer will never again be desensitized to the wellbeing of others. Only when we are vulnerable do we feel and take to heart the pain that we have caused others.
Galus: Cities of Refuge
Collectively, the Jewish people have been subjected to the paradoxical phenomenon of being hounded by the other nations who threaten to exterminate us, and being provided by G-d throughout history with places of refuge that have guaranteed our survival. This phenomenon is what our Sages referred to when they spoke of “exile,” that parallels the City of Refuge.
When we lived in the Land of Israel and had possession of the Holy Temple, we lost our sensitivity towards G-d and one another, because we did not feel our own vulnerability. By going into exile, G-d was not punishing us, but forcing us to realize the precariousness of our own existence, so that we do not take it for granted and that we become more sensitive to G-d and others.
Demand of G-d to take us Out of the Cities of Refuge
However, just as with regards to the Cities of Refuge, the Torah was not interested in making the life of its residents miserable. Rather, it was intended to bring an end to insensitivity. Similarly, the purpose of exile was not a punishment for the sake of punishment, but a way to make us more receptive to G-d and other people.
Of course, we cannot use this rationale as an explanation for all of our suffering throughout the ages. And it is incumbent upon us to constantly demand of G-d to take us out of the “Cities of Refuge,” and usher in a time when we will no longer know any suffering and pain. Nevertheless, while we cannot comprehend or make peace with exile conditions, no matter how benign they might seem, we must learn the lessons that exile imparts to us:
Don’t take G-d, Torah, Mitzvos, our fellow Jew and human being for granted. Be sensitive to all of the above, even as we pray to finally be liberated form the need to learn this lesson.
From the book Light from the Future: Parshas Matos-Masei by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
