Makkot 10a — the Talmud in English

As it is written: “

Gilead is a city of workers of iniquity, tracked with blood.”

And we explain:

What is the meaning of “

tracked with blood”?

Rabbi Elazar said: They would lie in wait

ambushing

to kill people.]]

And the Gemara discusses:

Since the distance from the border to the city of refuge is equal to the distance between one city of refuge and a second city of refuge, it follows that the Land of Israel is divided into four equal regions with regard to the cities of refuge:

Two outer regions—from the city of Kedesh to the northern border, and from the city of Hebron to the southern border.

And two middle regions—from Hebron to Shechem, and from Shechem to Kedesh.

From now on, there is a difficulty:

And what is different,

why are the two outer regions of the land, the northern region and the southern region, which are

on this side and on that side,

on the two sides of the land,

distant,

the cities of refuge being far from the murderers who need to reach them?

For if the murderer killed at the edge of their region, on the borders of the land, in the north or in the south, he must flee from the border to the city of refuge—Kedesh in the north or Hebron in the south—along a road whose length is one-quarter of the Land of Israel.

And what is different

and why are

the middle regions,

the two regions in the center of the land, between Hebron and Shechem and between Shechem and Kedesh,

near,

their cities of refuge being close to the murderers?

Since every murderer found in these two regions has the possibility of fleeing to one of the two cities of refuge, to the north of him or to the south of him, since he is situated between them.

And since the distance between city and city is one-quarter of the length of the Land of Israel, the length of the road along which the murderer must flee there will be no more than one-eighth of the land,

and it follows that one who kills near the border must run twice as far as a murderer between the cities, since the distance from place to place is equal, while on the side of the border there is no city of refuge.

And we answer:

Abaye said: In Shechem too, murderers are common.

As it is written

Hosea 6]: “

And as the ambush of men of troops, a band of priests; they murder on the way to Shechem.”

And it concludes.

And we explain:

What is the meaning of “

a band of priests”?

Rabbi Elazar said:

The words of the verse are an analogy:

They would gather,

the murderers would assemble in Shechem,

to kill people—

like these priests who gather to distribute teruma in the threshing floors.

And thereby it is resolved why the road between the cities is shorter than the distance between the outermost cities and the border. For Shechem was the city in the center, and on both of its sides

murderers were common. And more cities of refuge were needed to which they could flee.

But murderers were not as common there as in Gilead, and therefore they did not need to add cities of refuge in the Land of Israel as they did across the Jordan [Maharsha].

And we raise an objection to what we learned, that one is exiled only to the six cities of refuge:

And

if

there are no others,

is it impossible to be exiled to other cities, but only to these six cities?

But it is written

Numbers 35]: “And the cities that you shall give to the Levites—the six cities of refuge that you shall give for the murderer to flee there.

And upon them you shall give

additional

forty-two cities].”

And it implies that the murderer may also flee to the other cities of the Levites and find refuge in them from the avenger of the blood.

And we answer:

Abaye said: These,

the six cities of refuge with which our Mishna is dealing,

receive

the murderer whether he fled to them

intending

that they receive him,

or

he entered them

without intending,

even though he did not know that they receive murderers, and he did not flee to them as to a city of refuge. And the avenger of the blood cannot kill him. But

these,

the other forty-two cities of the Levites, receive him only if he fled to them

intending

that they receive him; then they

receive him.

However, when he enters them

But when he enters them

without intending

to be received—

they do not receive him.

And we raise an objection to the beraita in the Tosefta above, which listed Hebron as one of the three cities of refuge in the Land of Israel:

And

if

Hebron—

is it a city of refuge?

But it is written: “

And they gave Caleb Hebron, as Moses had spoken.”

But regarding the six cities of refuge it is stated in the Torah that they should be given to the Levites, as above, whereas Caleb was from the tribe of Judah!

And we answer:

Abaye said: Only

the

surrounding area of Hebron, namely the villages and courtyards adjacent to Hebron that were called by its name, was given to Caleb. But the city of Hebron itself was a city of the Levites, and it is one of the six cities of refuge.

And so it is stated in Joshua [21:13]: “And to the sons of Aaron the priests they gave the city of refuge for the murderer, Hebron.”

And at the end of the verse there it implies like Abaye,

as

it is written: “

And the field of the city and its courtyards—

they gave to Caleb son of Jephunneh.”

And we also raise an objection regarding the city of Kedesh:

And

if

Kedesh—

was it a city of refuge?

But it is written [Joshua 19]: “

And the fortified cities

and the fortified cities

[these are the great cities that were in the inheritance of Naphtali],

Ziddim, Zer, and Hammath, Rakkath and Chinnereth.

And so on

it concludes,

and Kedesh and Edrei and En-Hazor.”

And

whereas concerning the cities of refuge

it is taught: These cities,

which stand to receive murderers,

are not made into small fortresses,

small fortified places, where provisions are not readily available for the murderers, who cannot leave,

nor large cities,

where many gather and the avenger of the blood will be found there,

but medium-sized towns,

so that their food will be available there for the exiles, but there will not be many passersby there.

And if so, how is it possible that Kedesh, which is a fortified city and a large city, should be a city of refuge?

And we answer:

Rav Yosef said: There were two

cities called

Kedesh, and the city of refuge Kedesh is not included among the fortified cities in the territory of Naphtali.

and the city of refuge Kedesh was not included among the fortified cities in the territory of Naphtali.

Rav Ashi said: In my view, the city of refuge Kedesh was indeed in the inheritance of Naphtali, and it was a medium-sized town suitable to serve as a city of refuge. But it was adjacent to a large city called “Kedesh,” as explained in the verse above. And because of its proximity to the large city, this medium-sized town too was called “Kedesh.”

And we find this as well,

for example: Selikuma and the village of Selikuma.

Selikuma is a large fortified city, and adjacent to it there is a village called by its name, the village of Selikuma.

Seliḳum is a large fortified city, and adjacent to it there is a village called after it, the village of Seliḳum.

With regard to the matter itself, these cities—

are not made into small fortresses, nor large cities, but medium-sized towns.

And they establish them

the cities of refuge

only in a place

where there are sources of

water,

so that they will not be forced to go out to obtain water outside the city of refuge.

And if there is no water there,

such as the cities of the Levites that were established by lot, at the time of the division of the land, in a place far from a water source, and murderers were received in them,

they bring them water,

by means of aqueducts that convey the water from distant rivers to the city.

And they establish them only in a place of markets,

so that they will find provisions to purchase.

And they establish them only in a place

where there are

inhabitants,

in a settled area in which there are also villages and settlements [and the Meiri wrote that there should be men of valor there to defend them], so that many avengers of the blood will not gather together and besiege the city.

And if

their population becomes diminished

in the area surrounding the city,

they add to them

residents, even temporary residents.

But if

their inhabitants become diminished

within the city,

they bring them priests, Levites

they bring them priests and Levites

and Israelites

who will reside with them, so that the murderers will not be the majority of the city’s residents, since the city does not receive when murderers constitute its majority, as will be explained below; therefore they need to add permanent residents to the city.

And they do not sell in them any weapons so that the avenger of the blood should not come and purchase weapons in the city of refuge with which to kill the murderer.

And from his own place they are not concerned that he will bring them with him, because they will notice the weapons when he comes to the city.

And

they do not sell in them even

trapping implements,

with which animals are killed,

the words of Rabbi Nehemiah.

But the Sages permit.

And Rabbi Nehemiah and the Sages agree

that they do not spread traps within them,

since hunters are practiced with weapons, and wherever traps are found, weapons are found, and perhaps the avenger of the blood will come disguised and take weapons there [the Meiri].

And they do not lower hunting ropes into them

for the same reason—

so that the foot of the avenger of the blood should not be found there.

Rabbi Yitzḥak said: What is the verse

from which it follows that it is proper to institute this in a city of refuge? As it is stated: “

And he shall flee to one of these cities, and live.”

And its meaning is:

Do something for him through which he will have life.

Do something for him through which he will be able to live there.

It was taught: A student who was exiled—

his rabbi is exiled with him!

Even if there is a yeshiva in the city of refuge, since not everyone merits learning from [the early authorities].

And since he needs his rabbi to teach him, he is exiled with him,

as it is stated: “ And live”—

do something for him through which he will have life.

And Maimonides added [chapter 7 of the laws of a murderer, law 1]: “And the life of a possessor of wisdom and one who seeks it without learning is considered like death.”

Rabbi Zeira said: From here we have to learn that a person should not teach a student who is unworthy,

provide him with something through which he can live.

And Maimonides added [chapter 7 of the laws of a murderer, halakha 1]: “The life of a person of wisdom and one who seeks wisdom, without study, is considered like death.”

so that the student’s sins should not bring him to accidental killing, and when the student is exiled, his rabbi will be forced to be exiled with him.

Rabbi Yoḥanan said: A rabbi who was exiled—

his yeshiva is exiled with him,

because he has no life without a yeshiva [Meiri].

And one must arrange for him what he requires in order to live, as it is stated: “And live.”

And we raise an objection: “ That is not so! Why should the rabbi who unintentionally killed be exiled? But Rabbi Yoḥanan said: From where is it derived that words of Torah receive

because he has no life without a yeshiva [Meiri]. And one must arrange for him whatever he needs in order to live, as it is stated: “And live.”

and save, like a city of refuge?

As it is stated

regarding a city of refuge: “

Bezer in the wilderness.”

And so on

it concludes.

“In the wilderness, Bezer.”

Бецер в пустыне".

And so on.

— говорится далее.

And it is written afterward "

And this is the Torah."

The letter vav adds to the first matter, and the verse teaches that just as the three cities provide refuge, so Torah provides refuge [Maharsha]. And if so, the rabbi who killed is “taken in refuge” by his Torah and does not need to go into exile

The Ritva explained the Gemara’s difficulty as meaning that the rabbi would be taken in refuge in his yeshiva; that is, the questioner’s initial understanding was that when they said, “Words of Torah provide refuge,” this referred to the batei midrash, so that a blood-avenger who kills within them has the status of one who kills within a city of refuge. However, the Meiri apparently explained it according to its simple meaning: that he would be completely exempt from exile because he studies Torah. And seemingly this is puzzling: how could it have entered his mind that it provides refuge even at a time when he is not occupied with it? Necessarily, then, the beit-midrash provides him refuge like a city of refuge! And perhaps one can say that the beit-midrash provides refuge only in order to save him from the blood-avenger, whereas his Torah provides refuge in order to atone for him. And the words of the Ohr Sameach were already brought above, that exile in a city of refuge is not only a rescue of the murderer from the blood-avenger, but it is also for atonement. Therefore, the initial understanding was that rescue alone suffices, and he says that atonement is also required. And see Rinat Yitzhak on the Torah, who adopted the opposite explanation. And we answer:

It is not difficult.

This

that we said, “Torah provides refuge,” means only

at the time when he is occupied with it,

at the time when he is occupied with its study.

And that which they said that the rabbi goes into exile means

at the time when he is not

occupied with it,

when he is not taken in refuge then, and requires protection from the blood-avenger.

And if you wish, say: What is the meaning of "

Words of Torah

provide refuge"?

They provide refuge and protection only

from the angel of death,

which is a matter in the hands of Heaven, but they do not save from death at the hands of a human being.

And that which we find that words of Torah provide refuge means

as in this:

For Rav Hisda was sitting and studying in Rav’s study hall.

And the messenger of the angel of death was unable to approach him,

because

his mouth did not cease from study.

The messenger of the angel of death could not approach him and take his soul, since his mouth did not cease from occupying itself with Torah, which is the Tree of Life, and whoever holds onto it cannot die.

What did the messenger of the angel of death do?

He went up and sat

He went up and sat

on a cedar in Rav’s study hall,

on the cedar tree that was in Rav’s study hall,

it broke

it broke

the cedar,

and it made a noise when it broke,

and he became silent,

Rav Hisda became silent from his study because the noise disturbed him,

and

then

he could overcome him,

the messenger of the angel of death was able to overcome him and took his soul.

Rabbi Tanhum bar Hanilai said: For what reason did Reuben merit being counted in "

the rescue"

first?

That is, the city of refuge Bezer, which was in Reuben’s inheritance, was counted first in the passage concerning the cities of refuge.

Because he initiated rescue first

in the sale of Joseph.

As it is stated [

Genesis 37] "

And Reuben heard, and he rescued him from their hands."

Rabbi Simlai expounded: What is this

this

that is written [

Deuteronomy 4] "

Then Moses set apart three cities across the Jordan, toward the sunrise"?

The Holy One, blessed be He, said to Moses: Make the sun shine for the murderers!

Prepare for them the means of their livelihood and their needs, as stated above.

Some say:

thus

He said to him

the Holy One, blessed be He, concerning Moses, who set apart the three cities across the Jordan on his own initiative:

You have made the sun shine for the murderers!

For the Holy One, blessed be He, agreed with him, as follows immediately.

Rabbi Simai expounded: What is this

this

that is written [

Ecclesiastes 5] "

One who loves silver will not be satisfied with silver, and one who loves abundance -

has produce"? "

One who loves silver will not be satisfied with silver" -

This is Moses our teacher, who knew that the three cities across the Jordan did not provide refuge until three

cities of refuge

in the land of Canaan had been chosen, and

nevertheless

he said: A mitzva that has come to my hand -

I shall fulfill it,

and he set apart three cities across the Jordan, even though they could not yet provide refuge. Thus, one must value even every part of a mitzva, even if it does not complete it. "

And one who loves abundance has produce" -

For whom is it fitting to teach in abundance,

to expound publicly?

For one whose entire produce is his,

who is proficient in Scripture and Mishna, in halakhot and aggadot.

And this is what Rabbi Elazar said: What is this

this

that is written [

Psalms 106] "

Who can recount the mighty deeds of the Lord? Who can make heard all His praise"?

For whom is it fitting to recount the mighty deeds of the Lord? -

Only

for one who can make heard all His praise!

And since there is no one who can recount all His praise, therefore it is not proper to recount on one’s own initiative, but only that which the Sages instituted [the wording of Rashi, Megilla 18a].

And the Rabbis—and some say, Rabbah bar Mari—said

another explanation of this verse: "

And one who loves abundance has produce" -

Anyone who loves to teach in abundance,

one who loves Torah scholars -

has produce!

For Torah seeks him and his offspring, and he will have sons who are Torah scholars.

And when they said this exposition,

the Rabbis cast their eyes upon Rabbah, the son of Rabbah,

they cast their eyes upon him for a blessing, for they found in him the fulfillment of the verse, since Rabbah loved Torah scholars, and his sons were Torah scholars.

Rav Ashi said

another explanation of this verse:

Anyone who loves to study

with many companions -

has produce!

And this is what Rabbi Yosei bar Rabbi Hanina said:

What is it that is written [

Jeremiah 50] "

A sword upon the solitary ones, and they become foolish" -

Let there come

a sword upon the necks of the “enemies” [

in inverted language]

of Torah scholars who sit and occupy themselves with Torah separately,

in solitude, each one by himself.

Moreover, they become foolish

through solitary study without a group.

For

it is written here "

and they become foolish,"

and it is written there [

Numbers 12] “Please do not place upon us a sin,

for we have become foolish,”

and we translate it: “for we have become foolish.”

Moreover, they

those who study in solitude

sin.

As it is stated there, “For we have become foolish

and for we have sinned.”

and that we have sinned.”

And if you wish, say: From here

it is learned that those who study in solitude sin because they become foolish [“foolish”]:

It is written [

Isaiah 19] "

The princes of Zoan have become foolish; the princes of Noph have erred,” and “have erred” means “went astray”; thus, those who become foolish are also sinners.

Ravina said

another explanation of this verse:

Anyone who loves to teach

others

in abundance -

has produce,

because through them dialectic discussion increases and he gives his attention to resolving their difficulties.

And this is what Rabbi said: I learned much Torah from my teachers, and from my companions

I learned

more than from them, and from my students -

more than from all of them.

Rabbi Joshua ben Levi said: What is this

this

that is written [

Psalms 122] "

Our feet were standing at your gates, Jerusalem"?

What caused our feet to stand in battle

and prevail? -

The gates of Jerusalem!

Because

they were occupied

with it,

with Torah.

And Rabbi Joshua ben Levi said: What is this

this

that is written [

there] "

A Song of Ascents, of David. I rejoiced when they said to me, ‘Let us go to the house of the Lord’"? -

David said before the Holy One, blessed be He: Master of the world! I heard people saying, ‘When will this old man die, and Solomon his son come and build the chosen House, and we will go up on pilgrimage’."

And I rejoiced

over this, that the Children of Israel longed for the building of the Temple and the fulfillment of the service.

The Holy One, blessed be He, said to him: [

Psalms 84] "

For one day in Your courtyards is better for me -

than a thousand."

And its explanation is:

Better for me is one day that you

David

occupy yourself with Torah before Me than a thousand burnt-offerings that your son Solomon is destined to offer before Me upon the altar!

We learned in the Mishna:

And roads are directed for them, etc.