משנה: הָאָב גּוֹלֶה עַל יְדֵי בְּנוֹ וְהַבֵּן עַל יְדֵי הָאָב. הַכֹּל גּוֹלִים עַל יְדֵי יִשְׂרָאֵל וְיִשְׂרָאֵל גּוֹלִים עַל יְדֵיהֶם חוּץ מֵעַל יְדֵי גֵּר תּוֹשָׁב. וְגֵר תּוֹשָׁב גּוֹלֶה עַל יְדֵי גֵּר תּוֹשָׁב. הַסּוּמֶא אֵינוֹ גוֹלֶה דִּבְרֵי רִבִּי יְהוּדָה. רִבִּי מֵאִיר אוֹמֵר גּוֹלֶה. הַשּׂוֹנֵא אֵינוֹ גוֹלֶה. רַבִּי יוֹסֵי בֵּי רִבִּי יְהוּדָה אוֹמֵר הַשּׂוֹנֵא נֶהֱרָג מִפְּנֵי שֶׁהוּא כְמוּעָד. רִבִּי שִׁמְעוֹן אוֹמֵר יֵשׁ שׂוֹנֵא גּוֹלֶה וְיֵשׁ שֶׁאֵינוֹ גוֹלֶה. כֹּל שֶׁהוּא יָכוֹל לוֹמַר לָדַעַת הָרַג אֵינוֹ גוֹלֶה. וְשֶׁלֹּא לָדַעַת הָרַג הֲרֵי זֶה גּוֹלֶה׃ MISHNAH: The father is exiled for his son, and the son for the father29If the father kills his son unintentionally. If he kills him during a punishment for educational reasons he is not liable for any penalty (Makkot 2:4:1" href="/Jerusalem_Talmud_Makkot.2.4.1">Note 18); if he kills him otherwise intentionally he must be prosecuted for murder and the perpetrator is barred from the cities of refuge even if no conviction is possible, e.g., for lack of eye witnesses or warning. Similarly, a son is exiled for the unintentional killing of his father.. Everybody30Adult Israel, Samaritan, or circumcised slave of a Jewish master. is exiled for an Israel, and an Israel for everybody except a sojourner. A sojourner is exiled for a sojourner31A Gentile observing the Noahide commandments..
A blind person is not exiled, the words of Rebbi Jehudah; Rebbi Meïr says, he is exiled32They disagree about the interpretation of Numbers.35.23">Num. 35:23.. Rebbi Yose ben Rebbi Jehudah33In the later editions of the Babli: R. Yose, by actions of editors who held that R. Simeon, contemporary of R. Jehudah, could not react to an opinion of the latter’s son. says, the hater is executed for he is as if notorious34He does not need warning and in his opinion cannot claim that he did it unintentionally.. Rebbi Simeon says, there is a hater who is exiled and one who is not exiled. In any case where one can say that he killed intentionally, he is not exiled; unintentionally, he is exiled.
הלכה: הָאָב גּוֹלֶה עַל יְדֵי הַבֶּן כול׳. אָמַר רִבִּי זְעוּרָא. תַּנָּא רִבִּי שִׁילָא בַּר בִּינָה. כִּלְפִי שֶׁנֶּאֱמַר גּוֹאֵל הַדָּ֔ם ה֥וּא יָמִ֖ית אֶת־הָרוֹצֵחַ. הֲרֵי מִי שֶׁהִכָּה אֶת בְּנוֹ אֵין בְּנוֹ הַשֵּׁינִי נַעֲשֶׂה גּוֹאֵל הַדָּם לְהָמִית אֶת אָבִיו. אֲבָל אָח שֶׁהִכָּה אֶת אָחִיו אָחִיו הַשֵּׁינִי נַעֲשֶׂה גּוֹאֵל הַדָּם לְהָמִית אֶת אָחִיו. תַּנֵּי רִבִּי לִיעֶזֶר בֶּן יַעֲקֹב. כִּלְפִי שֶׁנֶּאֱמַר גּוֹאֵל הַדָּ֔ם ה֥וּא יָמִ֖ית אֶת־הָרוֹצֵחַ. הֲרֵי מִי שֶׁהִכָּה אֶת בְּנוֹ בְּנוֹ הַשֵּׁינִי נַעֲשֶׂה גּוֹאֵל הַדָּם לְהָמִית אֶת אָבִיו. אֲבָל אָח שֶׁהִכָּה אָחִיו אֵין אָחִיו הַשֵּׁינִי נַעֲשֶׂה גּוֹאֵל הַדָּם לְהָמִית אֶת אָחִיו. וּמְנַיִין אֲפִילּוּ אָמַר. שֶׁאֵינִי יָכוֹל לְהַקְבִּילוֹ. תַּלְמוּד לוֹמַר בְּפִגְעוֹ־ב֖וֹ ה֥וּא יְמִיתֶינּוּ׃ HALAKHAH: “The father is exiled for the son,” etc. Rebbi Zeˋira said that Rebbi Shila bar Binah stated: Even though it be written35Numbers.35.19">Num. 35:19., the redeemer of the blood36The closest family member of the murder victim is required to lead the execution of the duly convicted murderer. Numbers.35.30">Num. 35:30 requires that the killing of the murderer be in the presence of witnesses; this implies that the killing be in execution of a court order (Sifry Num. 161). himself shall kill the murderer, nevertheless if somebody smote his son, his second son does not become the redeemer of the blood to kill his father. But if a brother smote his brother, the second brother becomes the redeemer of the blood to kill his brother. Rebbi Eliezer ben Jacob stated: Even though it be written, the redeemer of the blood himself shall kill the murderer, nevertheless if somebody smote his son, his second son becomes the redeemer of the blood to kill his father. But if a brother smote his brother, the second brother does not become the redeemer of the blood to kill his brother37The Makkot.12a">Babli 12a simply notes the existence of contradictory interpretations, without attaching names to the traditions. R. Eliezer ben Jacob probably is the second of this name, of the fourth generation of Tannaïm. R. Shila bar Binah (Avinna) belongs to the generation of transition from Tannaïm and Amoraïm.. And from where even if he said, I cannot face him38That he is forced to witness the execution, Sifry Num. 160., the verse says35Numbers.35.19">Num. 35:19., when he comes upon him he shall kill him36The closest family member of the murder victim is required to lead the execution of the duly convicted murderer. Numbers.35.30">Num. 35:30 requires that the killing of the murderer be in the presence of witnesses; this implies that the killing be in execution of a court order (Sifry Num. 161)..
וְהַסּוּמֶא. אָמַר רִבִּי בָּא. מָאן תַּנָּא סוּמֶא. רִבִּי יוּדָה. דְּרִבִּי יוּדָה פוֹטְרוֹ מִכָּל־מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה. דְּתַנִּינָן תַּמָּן. רַבִּי יוּדָה אוֹמֵר. כֹּל שֶׁלֹּא רָאָה מְאוֹרוֹת מִיָּמָיו לֹא יִפְרוֹשׂ אֶת שְׁמַע׃ הָא אִם רָאָה פוֹרֵשׂ. וּשְׁנֵיהֶן מִקְרָא אֶחָד דָּֽרְשׁוּ. בְּלֹ֣א רְא֔וֹת. רִבִּי מֵאִיר אוֹמֵר. לְרַבּוֹת אֶת הַסּוּמֶא. רִבִּי יוּדָה אוֹמֵר. פְּרָט לַסּוּמֶא. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי מֵאִיר. תַּמָּן הוּא אָמַר פְּרָט וָכָא הוּא אָמַר לְרַבּוֹת. אָמַר רִבִּי חֲנִינָה בְרֵיהּ דְּרִבִּי הִלֵּל. בְּיוֹשֵׁב בְּבַיִת אָפֵל הִיא מַתְנִיתָא. כָּךְ אָנוּ אוֹמְרִים. הַיּוֹשֵׁב בְּבַיִת אָפֵל לֹא יִפְרוֹשׂ אֶת שְׁמַע׃ בְּרַם הָכָא בְּלֹ֣א רְא֔וֹת לְרַבּוֹת אֶת הַסּוּמָא. מַה מְקַייְמִין רַבָּנִין בְּלֹ֣א רְא֔וֹת. לְהָבִיא אֶת הַמַּכֶּה בַלָּיְלָה. “And the blind person.” Rebbi Abba said, who stated “the blind person”? Rebbi Jehudah, for Rebbi Jehudah frees him from all obligations of the Torah39Sotah 2:5:10" href="/Jerusalem_Talmud_Sotah.2.5.10">Soṭah 2:6 (Note 201), Babli Bava qamma 87a., as we have stated there40Megillah 4:7:1" href="/Jerusalem_Talmud_Megillah.4.7.1">Megillah Mishnah 4:7.: “Rebbi Jehudah said, anyone who never saw light in his life may not cover the Shemaˋ.41He cannot lead the congregation in the recital of the benedictions before and after the recitation of the Shemaˋ since they start with a praise of God for the creation of the celestial shining bodies. The majority opinion holds that while a blind person cannot see the sun’s light, he profits from it since other people who can see can help him during daylight.” Therefore, if he saw once he may cover. And both of them explained the same verse, without seeing42Numbers.35.23">Num. 35:23, part of the definition of involuntary homicide. Makkot.9b">Babli 9b, Sifry Num. 160. As the Babli explains, the double restriction mentioned by the verse, unintentional, without seeing, has to be read as an inclusion.. Rebbi Meïr says, to include the blind person. Rebbi Jehudah says, excluding the blind person. 43A parallel to this paragraph is in Megillah 4:7:2" href="/Jerusalem_Talmud_Megillah.4.7.2">Megillah 4:7. One has to read “Jehudah” for Meïr, as in Megillah, since only for R. Jehudah are two opinions recorded. Also “there” means Makkot, “here” Megillah. The argument of Rebbi Meïr seems inverted. There he says, excluding, but here he says, to include. Rebbi Ḥanina the son of Rebbi Hillel said, the Mishnah is about one sitting in a dark house. So we are saying, “one sitting in a dark house may not cover the Shemaˋ.44In his explanation, R. Jehudah does not exclude the blind person but one born and raised in a cave who never saw daylight.” But here, without seeing, to include the blind person. How do the rabbis read without seeing? To include one who smites in the night45He is included in the list of the exiled together with the blind person..