- לְהֵיכָן גּוֹלִין, לְעָרֵי מִקְלָט.
- לַשָּׁלשׁ שֶׁבְּעֵבֶר הַיַּרְדֵּן וְלַשָּׁלשׁ שֶׁבְּאֶרֶץ כְּנַעַן, שֶׁנֶּאֱמַר (במדבר לה) "אֵת שְׁלשׁ הֶעָרִים תִּתְּנוּ מֵעֵבֶר לַיַּרְדֵּן וְאֵת שְׁלשׁ הֶעָרִים תִּתְּנוּ בְּאֶרֶץ כְּנָעַן וְגוֹ'".
- עַד שֶׁלֹּא נִבְחֲרוּ שָׁלשׁ שֶׁבְּאֶרֶץ יִשְׂרָאֵל, לֹא הָיוּ שָׁלשׁ שֶׁבְּעֵבֶר הַיַּרְדֵּן קוֹלְטוֹת, שֶׁנֶּאֱמַר (שם) "שֵׁשׁ עָרֵי מִקְלָט תִּהְיֶינָה", עַד שֶׁיִּהְיוּ שֶׁשְׁתָּן קוֹלְטוֹת כְּאֶחָד:
(4) To where are the unintentional murderers exiled? They are exiled to cities of refuge, to three cities that were in the east bank of the Jordan and to three cities that were in the land of Canaan, i.e., Eretz Yisrael, as it is stated: “Three cities shall you give beyond the Jordan and three cities shall you give in the land of Canaan; they shall be cities of refuge” (Numbers 35:14). The mishna comments: Until the three cities of refuge that were in Eretz Yisrael were selected, an unintentional murderer would not be admitted to the three that were in the east bank of the Jordan, even though the latter three were already selected by Moses (see Deuteronomy 4:41), as it is stated: “Six cities of refuge shall they be” (Numbers 35:13), from which it is derived that they do not become cities of refuge until all six of them admit unintentional murderers as one.
להיכן גולין לערי מקלט. ומ״ב עיר של לוים נמי כולן קולטות אלא שאלו שש ערי מקלט בין נכנס שם רוצח לדעת שתקלטנו ובין נכנס שלא לדעת, קולטות. ושנים וארבעים עיר, לדעת קולטות, שלא לדעת אינן קולטות, ואם הרגו גואל הדם לשם פטור:
להיכן גולין לערי מקלט – and forty-two Levitical cities also all of which provide the shelter of asylum, but those six cities of refuge, whether the one who enters there is murderer with the knowledge that he will receive asylum or whether one enters without the knowledge that he will receive asylum, it provides asylum. And the forty-two cities, with the knowledge that it absorbs, for without the knowledge that it absorbs, they do not absorb, and if the blood avenger was to kill him there, he is exempt.
לשלש שבעבר הירדן וכו'. כתב הר"ב. ומ"ב עיר וכו'. בגמ' דכתיב (במדבר ל"ה) ועליהם תתנו ארבעים ושתים עיר. ומסיים בה הרמב"ם פ"ח מה' רוצח כל הערים אשר תתנו ללוים ארבעים ושמנה עיר. הקישן הכתוב כולן זו לזו לקלוט. ע"כ. [*ובזה מתיישב דלא תקשה שאמר הכתוב (שם י"ח) בארצכם לא תנחל. וללוים אמר (שם) בתוך בני ישראל לא ינחלו נחלה הואיל ולצורך ישראל הופרשו. וכ"כ הרמב"ן ז"ל שם בפי' החומש] ומ"ש הר"ב אלא שאלו שש ערי מקלט בין נכנס וכו'. גמ' לתרוצי דלא תנן אלא שש. והאיכא עוד מ"ב. והוה מצי למימר נמי דאיכא בינייהו פלוגתא דר"י ור"מ דסוף פרקין:
(ו) וְאֵ֣ת הֶֽעָרִ֗ים אֲשֶׁ֤ר תִּתְּנוּ֙ לַלְוִיִּ֔ם אֵ֚ת שֵׁשׁ־עָרֵ֣י הַמִּקְלָ֔ט אֲשֶׁ֣ר תִּתְּנ֔וּ לָנֻ֥ס שָׁ֖מָּה הָרֹצֵ֑חַ וַעֲלֵיהֶ֣ם תִּתְּנ֔וּ אַרְבָּעִ֥ים וּשְׁתַּ֖יִם עִֽיר׃ (ז) כׇּל־הֶעָרִ֗ים אֲשֶׁ֤ר תִּתְּנוּ֙ לַלְוִיִּ֔ם אַרְבָּעִ֥ים וּשְׁמֹנֶ֖ה עִ֑יר אֶתְהֶ֖ן וְאֶת־מִגְרְשֵׁיהֶֽן׃
(6) The towns that you assign to the Levites shall comprise the six cities of refuge that you are to designate for [a man]*[a man] Like all ancient Near Eastern law collections, the Torah’s laws are illustrative rather than comprehensive. Its asylum schema does not appear to treat the case of a woman who kills someone, which would have been more complicated. who has killed someone*who has killed someone I.e., regardless either of intent to kill or of the victim’s gender; trad. “manslayer.” to flee to, to which you shall add forty-two towns. (7) Thus the total of the towns that you assign to the Levites shall be forty-eight towns, with their pasture.
(כ) וַיֹּ֨אמֶר יְהֹוָ֜ה אֶֽל־אַהֲרֹ֗ן בְּאַרְצָם֙ לֹ֣א תִנְחָ֔ל וְחֵ֕לֶק לֹא־יִהְיֶ֥ה לְךָ֖ בְּתוֹכָ֑ם אֲנִ֤י חֶלְקְךָ֙ וְנַחֲלָ֣תְךָ֔ בְּת֖וֹךְ בְּנֵ֥י יִשְׂרָאֵֽל׃ (כג) וְעָבַ֨ד הַלֵּוִ֜י ה֗וּא אֶת־עֲבֹדַת֙ אֹ֣הֶל מוֹעֵ֔ד וְהֵ֖ם יִשְׂא֣וּ עֲוֺנָ֑ם חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם וּבְתוֹךְ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל לֹ֥א יִנְחֲל֖וּ נַחֲלָֽה׃ (כד) כִּ֞י אֶת־מַעְשַׂ֣ר בְּנֵֽי־יִשְׂרָאֵ֗ל אֲשֶׁ֨ר יָרִ֤ימוּ לַֽיהֹוָה֙ תְּרוּמָ֔ה נָתַ֥תִּי לַלְוִיִּ֖ם לְנַחֲלָ֑ה עַל־כֵּן֙ אָמַ֣רְתִּי לָהֶ֔ם בְּתוֹךְ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל לֹ֥א יִנְחֲל֖וּ נַחֲלָֽה׃
(1) יהוה said to Aaron: You and your sons and the ancestral house under your charge shall bear any guilt connected with the sanctuary; you and your sons alone shall bear any guilt connected with your priesthood. (2) You shall also associate with yourself your kinsmen the tribe of Levi, your ancestral tribe, to be attached to you and to minister to you, while you and your sons under your charge are before the Tent of the Pact.*while you and your sons … Tent of the Pact Force of Heb. uncertain. (3) They shall discharge their duties to you and to the Tent as a whole, but they must not have any contact with the furnishings of the Shrine or with the altar, lest both they and you die. (4) They shall be attached to you and discharge the duties of the Tent of Meeting, all the service of the Tent; but no outsider shall intrude upon you (5) as you discharge the duties connected with the Shrine and the altar, that wrath may not again strike the Israelites. (6) I hereby take your fellow Levites from among the Israelites; they are assigned to you in dedication to יהוה, to do the work of the Tent of Meeting; (7) while you and your sons shall be careful to perform your priestly duties in everything pertaining to the altar and to what is behind the curtain. I make your priesthood a service of dedication; any outsider who encroaches shall be put to death. (8) יהוה spoke further to Aaron: I hereby give you charge of My gifts, all the sacred donations of the Israelites; I grant them to you and to your sons as a perquisite,*perquisite See the first note at Lev. 7.35. a due for all time. (9) This shall be yours from the most holy sacrifices, the offerings by fire:*the offerings by fire Force of Heb. min ha-’esh uncertain; lit. “from the fire.” every such offering that they render to Me as most holy sacrifices, namely, every meal offering, sin offering, and guilt offering of theirs, shall belong to you and your sons. (10) You shall partake of them as most sacred donations: only males may eat them; you shall treat them as consecrated.*you shall treat them as consecrated Or “they are consecrated for your use.” (11) This, too, shall be yours: the gift offerings*gift offerings Cf. Lev. 7.29ff. of their contributions, all the elevation offerings of the Israelites, I give to you [and your wives], to your sons, and to the daughters that are with you, as a due for all time; everyone of your household who is pure may eat it. (12) All the best of the new oil, wine, and grain—the choice parts that they present to יהוה —I give to you. (13) The first fruits of everything in their land, that they bring to יהוה, shall be yours; everyone of your household who is pure may eat them. (14) Everything that has been proscribed in Israel*proscribed in Israel See Lev. 27.28. shall be yours. (15) The first [male] issue of the womb of every being, human or beast, that is offered to יהוה, shall be yours; but you shall have the male first-born of human beings redeemed, and you shall also have the firstling of impure animals redeemed. (16) Take as their redemption price,*their redemption price I.e., for human first-born; cf. Num. 3.44ff. For animals see Exod. 34.19–20. from the age of one month up, the money equivalent of five shekels by the sanctuary weight, which is twenty gerahs. (17) But the firstlings of cattle, sheep, or goats may not be redeemed; they are consecrated. You shall dash their blood against the altar, and turn their fat into smoke as an offering by fire for a pleasing odor to יהוה. (18) But their meat shall be yours: it shall be yours like the breast of elevation offering and like the right thigh. (19) All the sacred gifts that the Israelites set aside for יהוה I give to you, to your sons, and to the daughters that are with you, as a due for all time. It shall be an everlasting covenant of salt*covenant of salt See Lev. 2.13. before יהוה for you and for your offspring as well. (20) And יהוה said to Aaron: You shall, however, have no territorial share among them or own any portion in their midst; I am your portion and your share among the Israelites. (21) And to the Levites I hereby give all the tithes in Israel as their share in return for the services that they perform, the services of the Tent of Meeting. (22) Henceforth, Israelites shall not trespass on the Tent of Meeting, and thus incur guilt and die: (23) only Levites shall perform the services of the Tent of Meeting; others*others Lit. “they.” would incur guilt. It is the law for all time throughout the ages. But they shall have no territorial share among the Israelites; (24) for it is the tithes set aside by the Israelites as a gift to יהוה that I give to the Levites as their share. Therefore I have said concerning them: They shall have no territorial share among the Israelites. (25) יהוה spoke to Moses, saying: (26) Speak to the Levites and say to them: When you receive from the Israelites their tithes, which I have assigned to you as your share, you shall set aside from them one-tenth of the tithe as a gift to יהוה. (27) This shall be accounted to you as your gift. As with the new grain from the threshing floor or the flow from the vat, (28) so shall you on your part set aside a gift for יהוה from all the tithes that you receive from the Israelites; and from them you shall bring the gift for יהוה to Aaron the priest. (29) You shall set aside all gifts due to יהוה from everything that is donated to you, from each thing its best portion, the part thereof that is to be consecrated. (30) Say to them further: When you have removed the best part from it, you Levites may consider it the same as the yield of threshing floor or vat. (31) You and your households may eat it anywhere, for it is your recompense for your services in the Tent of Meeting. (32) You will incur no guilt through it, once you have removed the best part from it; but you must not profane the sacred donations of the Israelites, lest you die.
בארצם לא תנחל שתהיה נוחל חלקך כאחד מכל שבטי ישראל וחלק קטן לא יהיה לך בארצם כלל כי הערים אשר נתנו להם ערי מקלט היו ולצורך ישראל הן
THOU [Aaron] SHALT HAVE NO INHERITANCE IN THEIR LAND. This means that you [Aaron] will not inherit a share amongst any one of all the tribes of Israel. Neither shalt thou have [even] a small portion in their land at all, for the cities which were given to them [the Levites] were [also] cities of refuge, and were used by the rest of Israel. Now this admonition applies to the priests, and afterwards He mentioned with respect to the Levites: among the children of Israel they shall have no inheritance, just as He had admonished the priests. And our Rabbis interpreted the verse: “Thou shalt have no inheritance in their land, as referring to the time when the Land was divided up [amongst the tribes]. Neither shalt thou have any portion among them, that is, a portion of the spoil [taken from a defeated enemy]. I am thy portion — you eat at My table.”
Chukath
Chukath
את שלש הערים תתנו מעבר לירדן ואת שלש הערים תתנו בארץ כנען וגו'
דאע"ג דעבר הירדן היה רק חלק החמישי מא"י, אפ"ה היה להם ג' ערי מקלט כמו בא"י, משום דבגלעד נפישי רוצחים, שהיו מרי נפש.
דאע"ג דעבר הירדן היה רק חלק החמישי מא"י, אפ"ה היה להם ג' ערי מקלט כמו בא"י, משום דבגלעד נפישי רוצחים, שהיו מרי נפש.
עד שיהיו ששתן קולטות כאחד
ואף דמה דהוה הוה ... (וכ"ש בקושית מה דהוה הוה, דאז לא נקט ליה כלל רק היכא דבעי למסבר קראי [כיומא ד"ה ע"ב].)
ונ"ל דאף דכבר שמעינן מצוה שבא לידו אל יחמיצנה מדכתיב ושמרתם מצותי [כיומא דל"ג א'], עכ"פ סד"א דהיינו רק באפשר לקיימה. ומה"ט נמי המתחיל במצוה א"ל גמור [כירושלמי ספ"ק דר"ה]. להכי קמ"ל הכא דאע"ג דהפרשת כל הו' ערים מצוה א' היו, ומשרע"ה לא היה בידו לגמור כל המצוה, ואפ"ה הפריש מה שהיה יכול. ואף שלא קלטו עדיין.
לא היו שלש שבעבר הירדן קולטות. ומפני מה הבדילם משה אמר מצוה שבאה לידי אקיימנה. גמ':
בִּימֵי הַמֶּלֶךְ הַמָּשִׁיחַ מוֹסִיפִין שָׁלֹשׁ אֲחֵרוֹת עַל אֵלּוּ הַשֵּׁשׁ. שֶׁנֶּאֱמַר (דברים יט ט) "וְיָסַפְתָּ לְךָ עוֹד שָׁלֹשׁ עָרִים עַל הַשָּׁלֹשׁ הָאֵלֶּה". וְהֵיכָן מוֹסִיפִין אוֹתָן בְּעָרֵי הַקֵּינִי וְהַקְּנִזִּי וְהַקַּדְמוֹנִי שֶׁנִּכְרַת לְאַבְרָהָם אָבִינוּ בְּרִית עֲלֵיהֶן וַעֲדַיִן לֹא נִכְבְּשׁוּ וַעֲלֵיהֶן נֶאֱמַר בַּתּוֹרָה (דברים יט ח) "וְאִם יַרְחִיב ה' אֱלֹהֶיךָ אֶת גְּבֻלְךָ":
In the era of the King Mashiach, three other cities will be added to these six, as Deuteronomy 19:9 states: "And you shall add three other cities to these three cities."
Where are these cities added? In the cities of the Keni, K'nizi, and the Kadmoni, concerning which a covenant was made with Abraham, but which have not yet been conquered. Concerning these cities, the Torah ibid.:8 says: "And if God, your Lord, will expand your boundaries...."
Where are these cities added? In the cities of the Keni, K'nizi, and the Kadmoni, concerning which a covenant was made with Abraham, but which have not yet been conquered. Concerning these cities, the Torah ibid.:8 says: "And if God, your Lord, will expand your boundaries...."
כָּל עָרֵי הַלְוִיִּם קוֹלְטוֹת וְכָל אַחַת מֵהֶן עִיר מִקְלָט הִיא. שֶׁנֶּאֱמַר (במדבר לה ו) "וַעֲלֵיהֶם תִּתְּנוּ אַרְבָּעִים וּשְׁתַּיִם עִיר" (במדבר לה ז) "כָּל הֶעָרִים אֲשֶׁר תִּתְּנוּ לַלְוִיִּם אַרְבָּעִים וּשְׁמֹנֶה עִיר". הִקִּישָׁן הַכָּתוּב כֻּלָּן זוֹ לָזוֹ לִקְלֹט:
All of the cities of the Levites serve as a haven; each is a city of refuge. This is indicated by Numbers 35:6-7: "And in addition to them, you shall give them 42 cities. All the cities that you shall give the Levites shall be 48 in number." The verse thus established an association between them; all of them serve as havens.
וּמַה הֶפְרֵשׁ יֵשׁ בֵּין עָרֵי מִקְלָט שֶׁהֻבְדְּלוּ לְמִקְלָט וּבֵין שְׁאָר עָרֵי הַלְוִיִּם. שֶׁעָרֵי מִקְלָט קוֹלְטוֹת בֵּין לְדַעַת בֵּין שֶׁלֹּא לְדַעַת הוֹאִיל וְנִכְנַס בָּהֶן נִקְלָט. וּשְׁאָר עָרֵי הַלְוִיִּם אֵינָן קוֹלְטוֹת אֶלָּא לְדַעַת. וְרוֹצֵחַ הַדָּר בְּעָרֵי מִקְלָט אֵינוֹ נוֹתֵן שְׂכַר בֵּיתוֹ. וְהַדָּר בִּשְׁאָר עָרֵי הַלְוִיִּם נוֹתֵן שָׂכָר לְבַעַל הַבַּיִת:
What then is the difference between those cities that are set aside as cities of refuge, and the other cities of the Levites?
The cities of refuge serve as havens whether one enters them with the intent of taking refuge or one enters them without that intent; since a killer enters their confines, they serve as a haven for him. The other cities of the Levites serve as a haven only when one enters with that intent in mind.
Also, a killer who lives in a designated city of refuge does not have to pay rent. If, by contrast, he lives in another one of the cities of the Levites, he must pay his landlord rent.
The cities of refuge serve as havens whether one enters them with the intent of taking refuge or one enters them without that intent; since a killer enters their confines, they serve as a haven for him. The other cities of the Levites serve as a haven only when one enters with that intent in mind.
Also, a killer who lives in a designated city of refuge does not have to pay rent. If, by contrast, he lives in another one of the cities of the Levites, he must pay his landlord rent.
ד"ה בגלעד שכיחי רוצחים פי' ולהכי הוצרכו וכו'. בלתי ספק שהוקשה לתוס' מאי נ"מ בהא דבגלעד שכיחי רוצחים משום הכי לא הוצרכו לערי מקלט יותר דרוצחים דשכיחי היינו במזיד והגולים אינם כי אם שוגגים וא"כ לא משני התוס' מידי במאי דכתבו דהקב"ה מזמינם לפונדק הא מ"מ השוגגים אינם שכיחים בגלעד והיאך מזמינם לפונדק ויצטרכו עבור זה לערי מקלט רבים ונ"ל לפי שההורגים במזיד בלא עדים רבים שכיחים בגלעד דקב"ה מזמין כל השוגגים משאר מקומות לכאן כל שוגג ומזיד לפונדק אחד ולכך היו צריכים לערי מקלט רבים וק"ל:
בגלעד שכיחי רוצחין. וא"ת וכיון דמזידין הם ערי מקלט למה וי"ל דרמאין היו ופעמים שמזידין ומראין עצמן כשוגגין הלכך מרבינן להו ערי מקלט לפי שיהיו קולטות את כולם. ואח"כ נבחין איזה שוגג ואיזה מזי׳ דאי אפשר שלא יהיו לפעמים ביניהם שוגגין. בשכם שכיחי רוצים. פי׳ בשכם וסבובותיה ומפני הסביבו׳ דשכיחי בם נמיר רוצחים הוצרך לקרב להם ערי מקלט מכאן ומכאן כדי שיהא הרוצח מגיע מהרה לאחד מהם דאי משום שכם גופה הא אינהו מרחקי לחברון ולקדש באידך דבצפון ודרום ומפני שכל סביבותיהם נטפלין להם והם כמותם אמרינן בשכם ומיהו אף על גב דשכיחי בשכם רוצחים לא הוו רובא דאי לא הא אמרינן לקמן עיר שרובה רוצחים אין עושין אותה ערי מקלט:
בגלעד שכיחי רוצחין. א"ק לך והא לא גלו אלא שוגגין. איכא למימר רמאין היו ומראין עצמן כשוגגין הילכך מרבינן להו ערי מקלט כדי שיהיו קולטות את כלן לפי שאין יודעין איזה בשוגג ואיזה במזיד:
מִשָּׁרְשֵׁי הַמִּצְוָה. לְפִי שֶׁעֲוֹן הָרְצִיחָה חָמוּר עַד מְאֹד, שֶׁבָּהּ הַשְׁחָתַת הָעוֹלָם, עַד שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (רמב"ם רוצח ד ט), שֶׁהַהוֹרֵג נֶפֶשׁ בְּמֵזִיד, אֲפִלּוּ עָשָׂה כָּל הַמִּצְוֹת אֵינוֹ נִצָּל מִן הַדִּין, שֶׁנֶּאֱמַר (משלי כח יז) אָדָם עָשֻׁק בְּדַם נָפֶשׁ עַד בּוֹר יָנוּס אַל יִתְמְכוּ בוֹ. וְלָכֵן רָאוּי לְמִי שֶׁהָרַג אֲפִלּוּ שׁוֹגֵג, מִכֵּיוָן שֶׁבָּאת תַּקָּלָה גְּדוֹלָה כָּזוֹ עַל יָדוֹ שֶׁיִּצְטַעֵר עָלֶיהָ צַעַר גָּלוּת שֶׁשָּׁקוּל כִּמְעַט כְּצַעַר מִיתָה שֶׁנִּפְרַד הָאָדָם מֵאוֹהֲבָיו וּמֵאֶרֶץ מוֹלַדְתּוֹ, וְשׁוֹכֵן כָּל יָמָיו עִם זָרִים. וְעוֹד יֵשׁ תִּקּוּן הָעוֹלָם בַּמִּצְוָה, כְּמוֹ שֶׁבֵּאֵר הַכָּתוּב, שֶׁיִּנָּצֵל עִם זֶה מִיַּד גּוֹאֵל הַדָּם לְבַל יַהַרְגֶנּוּ עַל לֹא חָמָס בְּכַפָּיו שֶׁהֲרֵי שׁוֹגֵג הָיָה. וְעוֹד תּוֹעֶלֶת בַּדָּבָר, לְבַל יִרְאוּ קְרוֹבֵי הַמַּכֶּה אֶת הָרוֹצֵחַ לְעֵינֵיהֶם תָּמִיד בַּמָּקוֹם שֶׁנֶּעֶשְׂתָה הָרָעָה, וְכָל דַּרְכֵי הַתּוֹרָה נֹעַם.
It is from the roots of the commandment [that] since the iniquity of killing is very weighty, as the destruction of the world [comes] through it, to the point that they, may their memory be blessed, said (Mishneh Torah, Laws of Murderer and the Preservation of Life 4:9) that one who kills a soul volitionally — even if he did all of the [other] commandments — is not saved from judgment, as it is stated (Proverbs 28:17), “A man oppressed by bloodguilt will flee to a pit; let none give him support”; therefore it is fitting for one who killed, that since such a great mishap as this came through his hand, that he should endure the pain of exile for it, which is almost equal to the pain of death — as a person is separated from his friends, and from his birthplace and [instead] dwells with strangers all of his days. And there is also benefit to the world with the commandment — as Scripture elucidates — since he will be saved from his blood avenger through this, such that he not kill him when he has no guilt on his hands; as behold, it was inadvertent. And there is another benefit in the thing, such that the relatives of the slain not see the slayer, the killer, regularly with their eyes in the place that the evil was done. And all ‘the ways of the Torah are pleasantness.’
בגלעד שכיחי רוצחים. פי' ולהכי הוצרכנו לערי מקלט לפי כשהורגים מזיד בלא עדים הקב"ה מזמנן לפונדק אחד כדאמרי' לקמן (מכות דף י:):
רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ פָּתַח לַהּ פִּתְחָא לְהַאי פָּרַשְׁתָּא מֵהָכָא: ״וַאֲשֶׁר לֹא צָדָה וְהָאֱלֹהִים אִנָּה לְיָדוֹ וְגוֹ׳״, ״כַּאֲשֶׁר יֹאמַר מְשַׁל הַקַּדְמֹנִי מֵרְשָׁעִים יֵצֵא רֶשַׁע וְגוֹ׳״, בַּמָּה הַכָּתוּב מְדַבֵּר – בִּשְׁנֵי בְּנֵי אָדָם שֶׁהָרְגוּ אֶת הַנֶּפֶשׁ, אֶחָד הָרַג בְּשׁוֹגֵג וְאֶחָד הָרַג בְּמֵזִיד, לָזֶה אֵין עֵדִים וְלָזֶה אֵין עֵדִים. הַקָּדוֹשׁ בָּרוּךְ הוּא מַזְמִינָן לְפוּנְדָּק אֶחָד, זֶה שֶׁהָרַג בְּמֵזִיד יוֹשֵׁב תַּחַת הַסּוּלָּם, וְזֶה שֶׁהָרַג בְּשׁוֹגֵג יוֹרֵד בַּסּוּלָּם, וְנֹפֵל עָלָיו וְהֹרְגוֹ, זֶה שֶׁהָרַג בְּמֵזִיד – נֶהֱרָג, וְזֶה שֶׁהָרַג בְּשׁוֹגֵג – גּוֹלֶה.
Refuge was written on signs at every crossroads marking the path to a city of refuge, so that the unintentional murderer would identify the route to the city of refuge and turn to go there. Rav Kahana said: What is the verse from which this is derived? “Prepare for you the road” (Deuteronomy 19:3), meaning: Perform for you preparation of the road. § Apropos that halakha, the Gemara cites that Rav Ḥama bar Ḥanina introduced this portion with regard to the halakhot of exile with an introduction from here: “Good and upright is God; therefore He directs sinners along the way” (Psalms 25:8). He said: If He directs sinners by commanding the placing of signs directing them to the city of refuge, it may be inferred a fortiori that He will assist and direct the righteous along the path of righteousness. Rabbi Shimon ben Lakish introduced this portion with an introduction from here: It is stated with regard to an unintentional murderer: “And one who did not lie in wait, but God caused it to come to his hand, and I will appoint you a place where he may flee” (Exodus 21:13). Now this is puzzling. Why would God cause one to sin in this manner? The verse states: “As the ancient parable says: From the wicked comes forth wickedness” (I Samuel 24:13). Evil incidents befall those who have already sinned. Reish Lakish explains: In this light, the verse “But God caused it to come to his hand” may be understood. With regard to what scenario is the verse speaking? It is with regard to two people who killed a person, where one killed unintentionally while the other killed intentionally. For this person there are no witnesses to his action, and for that person there are no witnesses to his action; therefore, neither received the appropriate punishment of exile and execution, respectively. The Holy One, Blessed be He, summons them to one inn. This person who killed intentionally sits beneath a ladder, and that person who killed unintentionally descends the ladder, and he falls upon him and kills him. There were witnesses to that incident and therefore, that person who killed intentionally is killed, and that person who killed unintentionally is exiled, each receiving what he deserved. Apropos the path upon which God leads people, the Gemara cites a statement that Rabba bar Rav Huna says that Rav Huna says, and some say it was a statement that Rav Huna says that Rabbi Elazar says: From the Torah, from the Prophets, and from the Writings one learns that along the path a person wishes to proceed, one leads and assists him. One learns this from the Torah, as it is written that initially God said to Balaam with regard to the contingent dispatched by Balak: “You shall not go with them” (Numbers 22:12). After Balaam implored Him and indicated his desire to go with them, it is written: “Arise, go with them” (Numbers 22:20). One learns this from the Prophets, as it is written: “I am the Lord your God, Who teaches you for your profit, Who leads you on the path that you go” (Isaiah 48:17), indicating that along the path that one seeks to go, God will direct him. One learns this from the Writings, as it is written: “If one seeks the cynics, He will cause him to join the cynics, but to the humble He will give grace” (Proverbs 3:34), indicating that if one chooses cynicism God will direct him there and if he opts for humility God will grant him grace. § The Gemara resumes its discussion of the halakhot of exile. Rav Huna says: In the case of an unintentional murderer who was exiled to a city of refuge, and the blood redeemer found him on the way and killed him, he is exempt. The Gemara notes: Rav Huna holds that the verse: “Lest the blood redeemer pursue the murderer…and strike him fatally…and for him there is no sentence of death, as he did not hate him from before” (Deuteronomy 19:6), is written with regard to the blood redeemer, teaching that the blood redeemer is not liable to be executed for killing the murderer. The Gemara raises an objection to the opinion of Rav Huna from a baraita: “And for him there is no sentence of death”; the verse is speaking with regard to the unintentional murderer, teaching that the unintentional murderer is not liable to be executed. That is why the Jewish people were commanded to establish cities of refuge to protect him. The baraita proceeds to prove that the verse is written with regard to the murderer. Do you say that it is speaking with regard to the unintentional murderer, or is it speaking only with regard to the blood redeemer? When it states in an earlier verse: “And he did not hate him from before” (Deuteronomy 19:4), it is clear that the reference is to the unintentional murderer, and therefore, you must say that in the phrase: “And for him there is no sentence of death,” the verse is speaking with regard to the unintentional murderer. The Gemara answers: Rav Huna states his opinion in accordance with the opinion of that following tanna, as it is taught in another baraita: “And for him there is no sentence of death”; the verse is speaking with regard to the blood redeemer. The baraita clarifies: Do you say that it is speaking with regard to the blood redeemer, or is it speaking only with regard to the unintentional murderer? When it states: “As he did not hate him from before,” the unintentional murderer is already stated, as that phrase certainly is referring to him. How do I realize the meaning of the verse: “And for him there is no sentence of death”? It is with regard to the blood redeemer that the verse is speaking. The Gemara cites proof concerning Rav Huna’s ruling from the mishna. We learned in the mishna: And they would provide the unintentional murderer fleeing to a city of refuge with two Torah scholars, due to the concern that perhaps the blood redeemer will seek to kill him in transit, and in that case they will talk to the blood redeemer. The Gemara asks: What, is it not that the Torah scholars forewarn him that if he kills the unintentional murderer he would be liable to be executed? That contradicts Rav Huna’s opinion that a blood redeemer who kills the unintentional murderer is exempt. The Gemara rejects this proof: No, the statement of the Torah scholars to the blood redeemer can be explained as it is taught in a baraita: And they will speak to him about matters appropriate to him. They say to the blood redeemer: Do not accord him treatment appropriate for murderers, as it was unintentionally that he came to be involved in the incident. Rabbi Meir says: The unintentional murderer too speaks [medabber] on his own behalf to dissuade the blood redeemer, as it is stated: “And this is the matter [devar] of the murderer, who shall flee there and live” (Deuteronomy 19:4), indicating that the murderer himself apologizes and speaks to the blood redeemer. The Sages said to Rabbi Meir: Many matters are performed more effectively through agency. The Gemara analyzes the baraita. The Master says in the baraita: It was unintentionally that he came to be involved in the incident. The Gemara asks: Isn’t this obvious? As, if it were intentionally that he killed a person, is he liable to be exiled? The Gemara answers: Yes, even intentional murderers flee to a city of refuge on occasion. The Gemara continues: And so it is taught in a baraita: Rabbi Yosei, son of Rabbi Yehuda, says: Initially, either one who killed another unintentionally or one who killed another intentionally would hurry and flee to the cities of refuge, and the court in his city would send for him and would bring him from there to stand trial. The baraita continues: With regard to one who was found liable to receive the death penalty for intentional murder, after the trial the court would execute him, as it is stated: “And the elders of his city shall send and take him from there and deliver him into the hands of the blood redeemer and he shall die” (Deuteronomy 19:12). And with regard to one who was not found liable to receive the death penalty, e.g., if they deemed that it was due to circumstances beyond his control, they freed him, as it is stated: “And the congregation shall rescue the murderer from the hands of the blood redeemer” (Numbers 35:25). With regard to one who was found liable to be exiled, the court would restore him to his place in the city of refuge, as it is stated: “And the congregation shall judge between the murderer and the blood redeemer…and the congregation shall restore him to his city of refuge, that he fled there” (Numbers 35:24–25). The baraita continues: Rabbi Yehuda HaNasi says: The Torah does not command intentional murderers to flee to a city of refuge; rather, the Torah is cognizant of the fact that in practice, intentional murderers would exile themselves on their own, as they thought that they would be admitted to these cities, which would provide refuge for both unintentional and intentional murderers, and they do not know that only those who murder unintentionally are admitted to these cities, but those who murder intentionally are not admitted. § Rabbi Elazar says: An unintentional murderer is not admitted to a city of refuge whose majority consists of unintentional murderers, as it is stated with regard to an unintentional murderer who fled to a city of refuge: “And he shall speak his matters in the ears of the elders of that city” (Joshua 20:4), indicating that there is some novel element in the matters that he seeks to convey to the elders of the town, but not when their matters are equal to his matters, as those elders made the same statements when they arrived at the city of refuge as unintentional murderers. And Rabbi Elazar says: An unintentional murderer is not admitted to a city in which there are no elders, as we require the fulfillment of the verse: “And he shall speak in the ears of the elders of the city” (Joshua 20:4), and there are none. It was stated: A city in which there are no elders is the subject of a dispute between Rabbi Ami and Rabbi Asi. One says: An unintentional murderer is admitted there, and one says: An unintentional murderer is not admitted there. The Gemara explains: According to the one who says that an unintentional murderer is not admitted to a city in which there are no elders, his reasoning is due to the fact that we require the presence of the elders of the city and there are none. According to the one who says that an unintentional murderer is admitted there, his reasoning is that he holds that speaking to the elders is merely a mitzva ab initio, but it does not affect the city’s status as a city of refuge. And a city in which there are no elders is the subject of another dispute between Rabbi Ami and Rabbi Asi. One says: One can become a wayward and rebellious son in it. And one says: One cannot become a wayward and rebellious son in it. The Gemara explains: According to the one who says that one cannot become wayward and rebellious son in it, it is due to the fact that we require the presence of the elders of the city, as it is written: “And his father and mother shall take hold of him and bring him out to the elders of his city and the gate of his place” (Deuteronomy 21:19), and there are none. According to the one who says that one can become a wayward and rebellious son in it, the presence of the elders is merely a mitzva ab initio. And a city in which there are no elders is the subject of another dispute between Rabbi Ami and Rabbi Asi. One says: If a corpse was discovered proximate to that city, the inhabitants of the city bring a heifer whose neck is broken. And one says: The inhabitants of the city do not bring a heifer whose neck is broken. The Gemara explains: According to the one who says that the inhabitants of the city do not bring a heifer whose neck is broken, it is due to the fact that we require the presence of the elders of the city, as it is written: “And the elders of that city shall bring the calf down to a rough valley” (Deuteronomy 21:4), and there are no elders. According to the one who says that the inhabitants of the city bring a heifer whose neck is broken, the presence of the elders is merely a mitzva ab initio. § Rabbi Ḥama bar Ḥanina says: For what reason was the portion discussing murderers stated