A Thought On Parshas Masei
A Thought On Parshas Maasei
"...ad mos ha'Kohen ha'Gadol..."
"...until the death of the Priest the High One..." (34:25)
One of the consequences of an accidental death, or manslaughter, is that the unwitting murderer must flee to a City of Refuge and remain there until the death of the High Priest. There are many interpretations of this Torah ruling. I am aware that I did not write "High Priest" in my translation of the above verse. Why did I write such an awkward title, "the Priest the High One"?
I wrote it that way because that is how it is written in the Hebrew. There is a "hae" (meaning "the") in front of the word Kohen and in front of the word Gadol. The literal translation of those words is the Kohen and the high (or Great) one. So the question here is not on my translation but on the verse's wording. What does the Torah convey by using a "the" in front of both noun and adjective?
Rabbeinu Chaim Paltiel sees in this a remez, an allusion, which can also enlighten us as to the role attributed to the Kohen Gadol (note the omitted haes do not detract from the meaning of the noun and adjective). Somehow, he must die before the man can go free, as if he had some role in the events leading to the refugee's predicament and incarceration.
Rabbeinu Chaim Paltiel reminds us that the letter hae equals the gematria of five, essentially because it is the fifth letter of the aleph bais. In the Sefer Torah, those hae letters have small crown appended to them (tagim). What significance does five have in the role of the Kohen Gadol?
He begins with a midrash which enumerates five qualities which the Kohen Gadol must exemplify in becoming the central spiritual figure who leads the holiest services. He must demonstrate wisdom, endurance, beauty, composure, and experience of venerable years.
The Kohen Gadol administers five forms of sacred service on Yom Kippur. He is the only person permitted to engage in those most holy of rites on that most holy day, within the most holy shrine of the holy Temple in the Holy City. Note that the word holy was used five times just now. That was my choice, not Rabbein Chaim Paltiel's. I just got into the idea.
The Kohen Gadol was in a position to ask for mercy for the entire Jewish nation. This includes the person who was killed, and the person who accidentally killed him. Blood has been shed which might have been averted. This has an impact on the souls of both of those unfortunate persons, and the soul has five dimensions or names: nefesh, ruach, neshama, yechida and chaya.
This may be why, writes Rabbeinu Chaim Paltiel, the Torah emphasizes the figure of the High Priest by prefacing both the noun and the adjective with a hae. Five qualities, five tasks, five levels of concern for each Jewish person. Those were the scope of the Kohen Gadol's responsibility. This is why his life and fate are intertwined with the life and fate of the refugee in that city of exile. The Torah hints this us with the crowned letters hae in a way that does not detract from the dignity and nobility of the Kohen Gadol but still gives over this illuminating message.
So ends the commentary of our Master Rabbeinu Chaim Paltiel on Sefer BaMidbar. May we know of no more tragedy among our people. May the ensuing Three Weeks herald better days ahead for us. Good Shabbos. D Fox
"...ad mos ha'Kohen ha'Gadol..."
"...until the death of the Priest the High One..." (34:25)
One of the consequences of an accidental death, or manslaughter, is that the unwitting murderer must flee to a City of Refuge and remain there until the death of the High Priest. There are many interpretations of this Torah ruling. I am aware that I did not write "High Priest" in my translation of the above verse. Why did I write such an awkward title, "the Priest the High One"?
I wrote it that way because that is how it is written in the Hebrew. There is a "hae" (meaning "the") in front of the word Kohen and in front of the word Gadol. The literal translation of those words is the Kohen and the high (or Great) one. So the question here is not on my translation but on the verse's wording. What does the Torah convey by using a "the" in front of both noun and adjective?
Rabbeinu Chaim Paltiel sees in this a remez, an allusion, which can also enlighten us as to the role attributed to the Kohen Gadol (note the omitted haes do not detract from the meaning of the noun and adjective). Somehow, he must die before the man can go free, as if he had some role in the events leading to the refugee's predicament and incarceration.
Rabbeinu Chaim Paltiel reminds us that the letter hae equals the gematria of five, essentially because it is the fifth letter of the aleph bais. In the Sefer Torah, those hae letters have small crown appended to them (tagim). What significance does five have in the role of the Kohen Gadol?
He begins with a midrash which enumerates five qualities which the Kohen Gadol must exemplify in becoming the central spiritual figure who leads the holiest services. He must demonstrate wisdom, endurance, beauty, composure, and experience of venerable years.
The Kohen Gadol administers five forms of sacred service on Yom Kippur. He is the only person permitted to engage in those most holy of rites on that most holy day, within the most holy shrine of the holy Temple in the Holy City. Note that the word holy was used five times just now. That was my choice, not Rabbein Chaim Paltiel's. I just got into the idea.
The Kohen Gadol was in a position to ask for mercy for the entire Jewish nation. This includes the person who was killed, and the person who accidentally killed him. Blood has been shed which might have been averted. This has an impact on the souls of both of those unfortunate persons, and the soul has five dimensions or names: nefesh, ruach, neshama, yechida and chaya.
This may be why, writes Rabbeinu Chaim Paltiel, the Torah emphasizes the figure of the High Priest by prefacing both the noun and the adjective with a hae. Five qualities, five tasks, five levels of concern for each Jewish person. Those were the scope of the Kohen Gadol's responsibility. This is why his life and fate are intertwined with the life and fate of the refugee in that city of exile. The Torah hints this us with the crowned letters hae in a way that does not detract from the dignity and nobility of the Kohen Gadol but still gives over this illuminating message.
So ends the commentary of our Master Rabbeinu Chaim Paltiel on Sefer BaMidbar. May we know of no more tragedy among our people. May the ensuing Three Weeks herald better days ahead for us. Good Shabbos. D Fox
posted by Rabbi Dr. Fox at 7:39 PM
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