English translation — דברים

A.

In our parshah,

when the Torah describes how they conquered Sichon and his land,

it says in the verse¹

"And we captured all his cities at that time and we destroyed every city of men and women and children,

there was no village which was too high for us."

Similarly it also says regarding the conquest of the land of Og²

"There was no village which we did not take from them."

From the plain language of the verse "there was no village",

although earlier it says "and we captured all his cities",

it implies,

that village does not mean the same as city

(and one should say that the Torah changes from city to village for stylistic beauty³),

but rather it is a different type — not a city.

And this the verse adds "there was not

(even)

a village which was too high for us..

which we did not take from them",

not only did they conquer the cities,

but also the villages.

In what consists the difference between "Kiryat" and "Ir"?

And what is the excellence that also the Kiryot they had taken?

There are commentators<sup>4</sup>

who learn that the excellence of Kiryat over Ir is,

that Kiryat is a city surrounded by a wall,

but Ir means an unwalled city — as the verse says immediately after this "there was not a Kiryat etc. sixty Ir etc."<sup>2</sup>,

"all these are fortified cities with a high wall etc. besides the cities of

the Perizzi etc."³.

And the novelty in these verses is,

that not only the unwalled cities were conquered,

but also the towns,

the walled cities which are much more protected.

But when you examine carefully,

there is from this a proof to the contrary: from the very fact that the Torah added this distinction

(between "fortified cities with a wall etc." and "unwalled cities")

in a separate verse,

it implies,

that what is stated in the previous verse, the difference between "ir" and "kerach",

means a different novelty

(in kerach relative to ir)

*.

And especially since the difference between "ir" and "kerach" is already stated by the Torah in the war of Sichon beforehand,

and there the distinction of "fortified cities with a wall etc." and "unwalled cities" is not mentioned⁷.

And to note that by the war of Sichon the verse says only "there was not a city etc." — the greatness of taking the cities,

and not the greatness that they took "fortified cities with a wall"

(although also in the land of Sichon there were presumably cities surrounded by a wall).

2.

The author of Seder HaDoros

(in his book Erech HaKinuyim⁸)

explains the difference between Ir and Krach "Ir⁹

is called even if there are no inhabitants and dwellings in them, but Krach is named because there are people in it¹⁰

like "what is the voice of the Krach clamoring".

And based on this he explains the expression¹²

(by the cities of refuge)

"And you shall designate for yourselves cities" — "in the cities you shall make them Krach¹³

as it is said

(h)

Rambam¹⁴..

Cities of refuge they do not settle them except in a place of inhabitants [if] inhabitants decreased they add¹⁵

Kohanim¹⁷

Leviim

According to this, one must however have an explanation: In the verses in our parshah it is clear that also the "cities" had "dwellings",

as it says¹⁹

"And we captured all his cities at that time and we destroyed every city of men and women and children",

"destroy every city of men, women and children"²⁰.

One must say,

that in this matter itself — regarding dwellings — there is a novelty in the "krei" regarding "city".

3.

One will understand this with the introduction of the explanation in this law regarding cities of refuge "if their dwellings decreased²¹

they bring into them priests, Levites and Israelites".

Among the reasons that it is stated about this in the commentaries: the Ritva²²

brings in the name of the Ra’ah that therefore they bring there Kohanim, Levites, and Israelites “because they possess the quality of humility and mercy and will not be shedders of blood.

And also they will not hand over the murderer to the blood avenger”²³.

According to this reason,

this particular law is in the manner of the other conditions of the cities of refuge

(in the Gemara and Rambam there)

“Cities²⁴

of refuge: they do not make them large cities nor metropolises nor small ones, but medium-sized towns; and they place them only in a place of markets and in a place of water; and if there is no water there, they bring water into them” — all of which are side conditions in the city of refuge for the benefit of the exile²⁵.

Another reason is found in the later authorities<sup>26</sup>

: It could be that in the city of refuge many unintentional murderers will increase,

and the city will no longer be able to absorb,

because "a city whose majority are murderers does not provide refuge"<sup>27</sup>.

Therefore they bring in there "beneficiaries, Levites and Israelites" to become inhabitants of the city,

so that they will be the majority,

and not the unintentional murderers.

According to this, this law is not a side condition in the city of refuge,

but rather it pertains to the absorption itself; nevertheless, it is only a negative condition — thereby one negates and nullifies the concern that the city might be a majority of murderers.

From this, however, what the Baal HaSichah connects the law with the verse¹²

"And you shall designate for yourselves cities, cities of refuge they shall be for you, and there a murderer who kills a soul unintentionally shall flee" — the verse where the very law about cities of refuge is stated — implies,

that it is a law in the very legal status of the law of city of refuge.

That is,

i.e.,

not only is this not a secondary condition

(as to how the inhabitants of the city will conduct themselves with the exile),

but it is also not a negative law — to nullify the concern

(of the exiles will increase,

and consequently)

that the city will not be able to absorb — rather it is a positive matter that activates the absorption of the city of refuge.

Furthermore, this is proven from the language of the verse "And you shall designate for yourselves cities" and afterwards it says "cities of refuge they shall be for you".

From this it is understood that the matter of "for the cities you shall make them a designated place" pertains to the very essence of the city,

and specifically then the law of "city of refuge" also applies to it²⁸

— "cities of refuge they shall be for you".

One must understand: In what is the matter of "והקריתם — הערים תעשו אותם קרי׳" different,

from the other conditions and limits that are in the city of refuge?

4.

And one can explain the reasoning in this: That what the cities of refuge are a refuge for the unintentional murderer

(and the blood-avenger may not kill him there),

is this not only because he finds himself within the boundaries of the designated city

(which also protects him),

but this is connected and related to the unintentional murderer himself: At the time he enters the "city",

he becomes a part of the public and the community of the city,

and consequently he has the protection of the

(merit of the)

public²⁹

of this city.

When does one count the entire city with all its inhabitants as a single community and congregation — when it is in the manner of "k'ra'yah",

at the time when the city is full³⁰,

entirely settled

(or at least most of it)

with dwellings,

where they live there in a manner of permanence — not incidentally,

in a temporary manner³¹

; but when the dwellings have diminished,

the existence of the inhabitants of the city as a single congregation is nullified,

there are only a few individuals who live in one place³².

D.

H.

All these details "One does not³³

settle them except in a populated place,

if their population diminishes, one adds to them,

if their dwellings diminish, one brings into them priests, Levites, and Israelites",

are conditions and definitions which make that the city is not just a city where many individuals live together — rather it becomes a single city where a specific public lives

And it must be said that this is the reason that "they bring in among them kohanim, Levites, and Israelites,"

and the commentators³⁴

ask the question — why is it necessary to bring in all three?

And according to the above, this is understood: the protection

(and absorption)

of the public that the unintentional murderer needs to have,

is not only that he should be a part of,

he should be together with a group of Jews,

but it is a public,

a microcosm of the entire Jewish people³⁵,

and this is accomplished through that which "they bring in among them",

as permanent residents³⁶,

all types of the entire Jewish people,

"kohanim, Levites, and Israelites".

The reason for this is understood: by the fact that [he] killed a Jewish person,

since all Jews are "one nation",

one collective,

one entity,

he has affected³⁷

the entire Jewish people,

and consequently the murderer has separated himself from the collective³⁸

and moreover — he is in opposition and fights against it,

and therefore³⁹

his protection

(and it may be said also his atonement⁴⁰)

is through that which he becomes a part of the entire Jewish people,

by means of his being in the city of refuge.

He.

It stands in the books⁴¹

that the "avenger of blood" is

(also)

a hint to the Satan⁴²,

who seeks to prosecute against a Jew.

When a Jew kills a person unintentionally, the avenger of blood seeks to punish him for the bloodshed,

for his sin⁴³.

And the Torah gives the protection of the city of refuge.

— As is known,

the matter of exile to the city of refuge is

an atonement for the unintentional killer⁴⁴.

But the atonement is completed only after the time that he needs to be in the city of refuge ends⁴⁵

; the essence of the city of refuge — according to the simple meaning of the verse — is however the matter of protection⁴⁶.

Both simply — to prevent him from the avenger of blood "lest he pursue ...

for his heart is hot"⁴⁷

; and also from the spiritual avenger of blood — that even before the Jew receives his atonement

(through exile)

and consequently there is still with him the result and effect of his sin,

by means of that he finds himself in the city of refuge — the avenger of blood cannot touch him.

And the power of protection of the city of refuge derives from this, that it is a city,

a place of unity,

as above.

As is known⁴⁸,

that when one is in a state of peace and unity, this is a rescue and protection,

And in the words of our Sages of blessed memory⁴⁹

that even idolaters,

if there is among them peace and unity, "as it were⁵⁰

the satan does not touch them

(the attribute of judgment does not touch them⁵¹)

as it is said⁵²

Ephraim is joined to idols, let him alone."

Not looking at the lowliness of the most lowly state

(idolaters),

But the matter of unity

(peace)

protects so that they cannot be touched⁵³

(until "said⁵⁴

the Omnipresent, as it were, 'I cannot rule over them'").

And likewise in this law,

So also before the murderer has his atonement — the unity of the city of refuge protects him.

6.

Based on all the above, one will also understand the expression "kri" that stands regarding the war of Sichon and Og:

As said,

shows the matter of the multiplicity of dwellings of a "city",

in the same city,

on the unity of the inhabitants of the city.

And this says the verse,

that by Sichon and Og was not only physical strength

(in the greatest measure)⁵⁵

but moreover,

by them was the matter of unity,

their cities were cities — which is a matter also of spiritual protection⁵⁶.

as it stands⁵⁷

the reason why the generation of the dispersion was not destroyed like the generation of the flood,

because⁵⁸

the generation of the dispersion "practiced love and friendship among themselves, as it is said" one language and one speech"⁶⁰,

but not so the generation of the flood who "were robbers and there was strife among them"⁶⁰].

And this is the emphasis that the Torah emphasizes regarding the war of Sichon and Og "There was no city that was fortified from us",

"There was no city that we did not take from them" — so even the cities which were a city,

by them there was unity and peace,

and consequently a spiritual protection,

nevertheless the Jews conquered them and took them.

that a city is a greater wonder even than fortified cities - because⁶¹

this is a spiritual protection in addition to

(and stronger than)

physical protections".

And therefore the verse mentions

(by the war of Sichon)

only "There was no city etc." and not "fortified cities with a wall"

(as above at the end of the first section)].

7.

The reason why Jews were able to overcome the unity of Sichon and Og

— even though also by Bnei Noach it is active and strengthens and etc. the humility, unity and peace

(as above)

Their unity is merely an external one

(they come together and participate in one action),

it is not an essential unity.

Therefore, among the children of Noah there is no concept of a "public" — because even after they become united,

each individual remains a "particular" existence⁶⁶.

And therefore,

when the Jews waged war against them with Jewish unity

(the true unity of the children of Israel⁶⁷),

it nullified the defense

(from the aspect of unity)

of the nations of the world.

8.

One must still, however, understand the reason why specifically in the conquest of the land of Sichon and Og the Torah emphasizes this matter of "There was no city that was too high for us",

"which we did not take from them"?

And one can explain the explanation in this:

The conquest of the land of Sichon and Og was on the way to

(and because of")

conquering the land of Israel.

Moreover: in several details the land of Sichon and Og is considered the beginning of the conquest of the land of Israel",

so that according to several opinions it is included in the covenant between the parts⁷⁰.

One of the main novelties that arose at the entry of Israel into the land of Israel,

consisted in the fact that then Jews became a reality of a public in the manner of "community",

and therefore then specifically they became obligated in mutual responsibility⁷¹

(unlike in Babylonia there is not this category,

no public fast in Babylonia⁷²).

D.

E.

At their entry into the land the reality of Jews was completed in perfection,

and in the language of the Tzemach Tzedek⁷³

"after they entered the land of Israel they became a public and became one eternal reality"

(and he elaborates how this is relevant to several laws⁷⁴).

And therefore it was specifically demanded in the conquest of the land of Sichon and Og — as a preparation and beginning of the conquest of the land of Israel,

to nullify the matter of the "keri" of Sichon and Og — the unity in the husk among the nations

(and for this same reason, Sichon and Og stood with the power of "keri" to prevent Jews from coming to the Land of Israel)

And also the power among Jews to conquer the cities of the land of Sichon and Og was from the aspect of the matter

(the unity)

itself,

because this pertained to

(the beginning of)

the conquest of the entire land of Israel⁷⁵,

and consequently, there was then for Jews a semblance of the power of the community and congregation that is in the Land of Israel,

to nullify and conquer the cities,

the congregation of the opposite side.

9.

Parsha

(Matot)

Masei and Devarim are always read during the days of Bein HaMetzarim⁷⁶.

It is understood,

that the content of "Kriyah"

(which is emphasized both in Parsha Masei and in Parsha Devarim)

has a special connection to this time:

The destruction and exile of the Jews, its cause is the division among Jews,

as our Sages, of blessed memory, said⁷⁷

that the destruction came because of the sin of baseless hatred.

And from this it is understood,

that the rectification

(—of "Bein HaMetzarim")

is by nullifying the cause of the destruction,

by increasing and strengthening the matter of Kriyah of Jews — love of Israel until in a manner of unity of Israel in perfection.

And in this there are the two levels — as we learn the matter in parshas Masei and then later in parshas Devarim:

First of all, one says,

that even when Jews are still in exile,

in the "journeys of the children of Israel" in the wilderness of the nations⁷⁸,

before there is the atonement for our sins,

they already have the protection against the "avenger of blood" through the conduct in a manner of "kiryah"

("And you shall designate for yourselves cities")

— Jews stand together in unity:

And this is the introduction through which the nullification of the reading of the Shema and its blessings is brought about

("There was no reading which he exacted from us..

which we did not take from them")

— until the nullification

(and atonement)

of our sins — as perfection,

and one goes directly into a good and spacious land⁷⁹,

the land of Israel,

until in a manner of "the Lord your God will enlarge your border"⁸⁰,

not

only the other side of the Jordan which was taken before the conquest of the land and — the conquest of the land,

but also the Kenite, Kenizzite, and Kadmonite,

as the Rambam says⁸¹,

With the coming of our righteous Messiah,

he will come and redeem us and lead us upright to our land,

speedily in our very own days.

(From talks of Shabbos Parshas Eikev and Shabbos Parshas Re'eh 5741)