After Bilam failed in his attempts to curse Bnei Yisrael, he hit upon another plan to cause their destruction. He had Midyanite women seduce Bnei Yisrael, and as a result Hashem wiped out twenty four thousand men in a plague. Thereafter, Hashem instructed Moshe to avenge their deaths and wage war against Midyan. When the soldiers returned with the spoils and captive women, Moshe became angry. How could they let the very women who caused Bnei Yisrael to sin, remain alive? Chazal tell us (see Rashi to 31:21) that because Moshe became angry he forgot some halachos and Elazar had to inform Bnei Yisrael how to deal with the vessels taken from Midyan.
Rav Wolbe notes that Moshe's anger was completely validated. His intentions were holy and he had Hashem's commandment and Bnei Yisrael's best interest in mind. Nevertheless, anger is an awful state which, despite one's intentions, causes people to forget their Torah learning! If such was the case with Moshe Rabbeinu, what can be said for people who get angry for less than noble reasons?
The Zohar writes that when a person gets angry, to a certain extent, his neshama departs from him. This is not said with regard to any other middah. When one gets angry, he is simply not the same person that he was a few minutes beforehand! What situation could be so terrible that warrants one to lose part of his neshama? So next time something aggravating happens take a deep breath and think, "Is it really worthwhile to get angry for this?" It's tried and true that if one puts this exercise into practice, his response will be quite different from his original reaction. It's worth the effort. It feels very good and it brings Hashem tremendous delight!
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Sefer Bamidbar concludes with the laws regarding one who kills someone unintentionally. He must flee to a city of refuge and remain there until the Kohein Gadol dies. Should he leave the confines of the city, the relatives of the dead person have permission to avenge his blood and kill the murderer.
Moshe Rabbeinu did not merit entering Eretz Yisrael and thus he did not designate any of its cities to be cities of refuge. Yet, he did merit setting foot upon the land given to two and a half tribes on the eastern side of the Yarden. In Devarim we are told that Moshe's final mitzvah was the designation of three cities east of the Yarden as cities of refuge. Chazal tell us that in response to this deed Hashem said to Moshe, "You have caused the sun to shine for the murderers."
Had there been no cities of refuge, the accidental murderer would have no peace. He would constantly be on the run and he would live in fear day and night. The city of refuge gives him serenity. Once he enters the city, the sun begins to shine for him once again.
Rav Wolbe comments that Sefer Bamidbar can be referred to as "The Book of Divine Providence." It depicts numerous manifestations of Hashem's providence regarding each person in every situation. Indeed, the final laws sum up this idea very well. Hashem takes an interest in the lives of murderers. He heartens them from heaven by ensuring that the sun should shine for them, too. No matter what situation one is in, Hashem wants to make sure that he feels His encouragement from up in heaven.
Important Numbers
