What is an Ir Miklat?
From the time that the Jews entered the land of Israel until we went into exile, one who killed another person unintentionally must flee to an “Ir Miklat,” and remain there until the death of the Kohen Gadol (High Priest) at that time.
An “Ir Miklat” is a city designated as safe area for such people. If they were found outside the boundaries of these cities, relatives of the victim were permitted to avenge his blood and kill the murderer.
Moshe Designates Three Cities
In this week’s Torah reading, Moshe (Moses) designates three of these cities, as the verse says (Devarim 4:41), “Then Moshe separated three cities on the other side of the Jordan River on the east side where the sun rises.”
Our sages gleaned a message from the fact that the Torah included the extra description, “where the sun rises.” The word east in Hebrew is “mizrach,” and has the same root as the word “zarach,” which means to shine.
“Make the Sun Shine”
The Talmud says (Makot 10a) that God told Moshe, “Make the sun shine for the murderers.” Meaning, by designating these cities of refuge for people who killed out of negligence, you “made the sun shine for them,” as you gave them hope and encouragement. In addition, the Talmud discusses at length the proper accommodations that must be prepared for these people who must remain in these cities. They must not be left abandoned to fend for themselves.
A Principle of Dignity
Rabbi Simcha Zisel of Kelm (see Chachmah Umussar, vol. 2 ma’amar 22) derives from here a fundamental principle. When one commits a terrible act, whether intentionally or out of negligence, especially if we ourselves have been victimized, we tend to “write off” the person as someone who deserves his consequence, without mercy. We feel that such a person deserves no defense and has lost all rights.
The Torah hereby teaches us that this is not the correct outlook that we should have. While we certainly should not minimize the severity of the act in any way, we must still treat that person with respect as a human being, and even do what is in our power to help that person. Even if a person committed a wrong so severe that he truly deserves a harsh consequence, we must not abandon the person’s dignity or allow him to suffer more than he deserves.
Sunshine Amid Consequence
It could have been a young mother, father or both, or even a whole family who were killed as a result of this person’s complete negligence. He is sentenced to remain in the “Ir Miklat” indefinitely, perhaps for the rest of his life. But yet, God says, “Make the sun shine for them.”
A Rabbi Brings Comfort
There was once a fellow who was involved in a scandal, and caused harm to many people. A few years later he died, and Rabbi Eliyahu Ber Wachtfogel went to console his widow. When the widow saw him she said, “You should know, you were the only one who gave life to my husband after his actions were exposed. From then on, no one had any respect for him at all, as if he had no right to live any longer. You were the only one who spoke to him; you gave him spirit and a feeling of worthiness.”
Measured Consequences and Compassion
Even when we have been wronged by someone, as bad as it may be, we must understand that there is a limit to the warranted consequences. A person is still a human being, and we have no right to cause him suffering more than he objectively and truly deserves. No matter how harsh a consequence one may deserve, it is our duty to make sure that it doesn’t go beyond that.
Furthermore, we have to have pity on him and his family, and continue to help and support them. It doesn’t mean we should diminish the extent of the act and make the person feel like it wasn’t all that bad. But at the same time we must realize that such a person is going through a difficult time himself. As challenging as it may be, we must remember that it is upon us to bring these people some sunshine, and not leave them completely abandoned to unlimited suffering.
By Rabbi Yitzchok Aryeh Strimber (torah4every1@gmail.com)
