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Jul 12·edited Jul 12Liked by Rabbi Matt Schneeweiss

I'll toss into the mix the following thought of Rambam's (MN 3:40): "A person who killed another person unknowingly must go into exile (Exod. 12:13: Num. 35:11-28); because the anger of "the avenger of the blood" (Num. 35:19) cools down while the cause of the mischief is out of sight. The chance of returning from the exile depends on the death of [the high-priest], the most honoured of men, and the friend of all Israel. By his death the relative of the slain person becomes reconciled (ibid. ver. 25); for it is a natural phenomenon that we find consolation in our misfortune when the same misfortune or a greater one has befallen another person. Amongst us no death causes more grief than that of the high-priest." According to this it is the grief engendered by a great person's death itself that is the catalyst for people to let go of their own personal grievances.

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Great connection! Thanks!

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Really nice distinction between the two types of ways we can relate to the righteousness of tzadikim upon their deaths (and lifetimes, of course).

Reminds me a little of Avraham ben HaRambam's 2 paths, even though it's not quite the same.

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Good call!

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