משנה: לְאֵיכָן גּוֹלִין לְעָרֵי מִקְלָט. לְשָׁלשׁ שֶׁבְּעֵבֶר הַיַּרְדֵּן וּלְשָׁלשׁ שֶׁבְּאֶרֶץ כְּנַעַן שֶׁנֶּאֱמַר אֵת שְׁלשׁ הֶעָרִים תִּתְּנוּ מֵעֵבֶר לַיַּרְדֵּן וְגוֹ׳. עַד שֶׁלֹּא נִבְחֲרוּ שָׁלשׁ שֶׁבְּאֶרֶץ יִשְׂרָאֵל לֹא הָיוּ שָׁלשׁ שֶׁבְּעֵבֶר הַיַּרְדֵּן קוֹלְטו̇ת שֶׁנֶּאֱמַר שֵׁשׁ עָרֵי מִקְלָט תִּהְיֶינָה. עַד שֶׁיִּהְיוּ שִׁשָּׁתָן קוֹלְטוֹת כְּאַחַת׃ וּמְכוּוָּנוֹת לָהֶן דְּרָכִים מִזּוֹ לָזוֹ שֶׁנֶּאֱמַר תָּכִ֣ין לְךָ֘ הַדֶּ֒רֶךְ֒ וְשִׁלַֹּשְתָּ֙ אֶת־גְּב֣וּל אַרְצְךָ֔. וּמוֹסְרִין לָהֶן שְׁנֵי תַלְמִידֵי חֲכָמִים שֶׁמָּא יַהַרְגֶנּוּ בַדֶּרֶךְ וִידַבְּרוּ אֵלָיו. רִבִּי מֵאִיר אוֹמֵר אַף הוּא מְדַבֵּר עַל יְדֵי עַצְמוֹ שֶׁנֶּאֱמַר וְזֶה דְּבַר הָרוֹצֵחַ׃ רִבִּי יוֹסֵי בֵּי רִבִּי יְהוּדָה אוֹמֵר בַּתְּחִלָּה אֶחָד שׁוֹגֵג וְאֶחָד מֵזִיד מַקְדִּימִין לְעָרֵי מִקְלָט וּבֵית דִּין שׁוֹלְחִין וּמְבִיאִין אוֹתוֹ מִשָּׁם. מִי שֶׁנִּתְחַייֵב מִיתָה הֲרָגוּהוּ וְשֶׁלֹּא נִתְחַייֵב מִיתָה פְּטָרוּהוּ וְשֶׁנִּתְחַיֵּב גָּלוּת מַחֲזִירִין אוֹתוֹ לִמְקוֹמוֹ שֶׁנֶּאֱמַר וְהֵשִׁיבוּ אֹתוֹ הָעֵדָה אֶל עִיר מִקְלָטוֹ. אֶחָד מָשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה וְאֶחָד הַמְרוּבֶּה בִבְגָדִים וְאֶחָד שֶׁעָבַר מִמְּשִׁיחָתוֹ. רִבִּי יְהוּדָה אוֹמֵר אַף מְשׁוּחַ מִלְחָמָה מַחֲזִיר אֶת הָרוֹצֵחַ. לְפִיכָךְ אִימּוֹתֵיהֶן שֶׁל כֹּהֲנִים מְסַפְּקוֹת לָהֶן מִחְייָה וּכְסוּת כְּדֵי שֶׁלֹּא יִתְפַּלְּלוּ עַל בְּנֵיהֶן שֶׁיָּמוּתוּ. נִגְמַר דִּינוֹ וּמֵת כֹּהֵן גָּדוֹל הֲרֵי זֶה אֵינוֹ גוֹלֶה. אִם עַד שֶׁלֹּא נִגְמַר דִּינוֹ מֵת כֹּהֵן גָּדוֹל וּמִינּוּ אַחֵר תַּחְתָּיו וּלְאַחַר מִיכֵּן נִגְמַר דִּינוֹ חוֹזֵר בְּמִיתָתוֹ שֶׁל שֵׁנִי׃ נִגְמַר דִּינוֹ בְּלֹא כֹהֵן גָּדוֹל הַהוֹרֵג כֹּהֵן גָּדוֹל וְכֹהֵן גָּדוֹל שֶׁהָרַג אֵינוֹ יוֹצֵא מִשָּׁם לְעוֹלָם. וְאֵינוֹ יוֹצֵא לֹא לְעֵדוּת מִצְוָה וְלֹא לְעֵדוּת מָמוֹן וְלֹא לְעֵדוּת נְפָשׁוֹת וַאֲפִילּוּ יִשְׂרָאֵל צְרִיכִין לֹו וַאֲפִילּוּ שַׂר צְבָא יִשְׂרָאֵל כְּיוֹאָב בֶּן צְרוּיָה אֵינוֹ יוֹצֵא מִשָּׁם לְעוֹלָם שֶׁנֶּאֱמַר שָׁמָּה. שָׁם תְּהֵא דִירָתוֹ וְשָׁם תְּהֵא מִיתָתוֹ וְשָׁם תְּהֵא קְבוּרָתוֹ כְּשֵׁם שֶׁהָעִיר קוֹלֶטֶת כָּךְ תְּחוּמָהּ קוֹלֵט. רוֹצֵחַ שֶׁיָּצָא חוּץ לַתְּחוּם וּמְצָאוֹ גוֹאֵל הַדָּם רִבִּי יוֹסֵי הַגָּלִילִי אוֹמֵר מִצְוָה בְּיַד גּוֹאֵל הַדָּם וּרְשׁוּת בְּיַד כָּל־אָדָם. רִבִּי עֲקִיבָה אוֹמֵר רְשׁוּת בְּיַד גּוֹאֵל הַדָּם וְכָל אָדָם אֵין חַייָבִין עָלָיו. אִילָן שֶׁהוּא עוֹמֵד בְּתוֹךְ הַתְּחוּם וְנוֹפוֹ נוֹטֶה חוּץ לַתְּחוּם אוֹ עוֹמֵד חוּץ לַתְּחוּם וְנוֹפוֹ נוֹטֶה בְתוֹךְ הַתְּחוּם הַכֹּל הוֹלֵךְ אַחַר הַנּוֹף. הָרַג בְּאוֹתָהּ הָעִיר גּוֹלֶה מִשְּׁכוּנָה לִשְׁכוּנָה. וּבֶן לֵוִי גּוֹלֶה מֵעִיר לְעִיר׃ כַּיּוֹצֵא בוֹ רוֹצֵחַ שֶׁגָּלָה לְעִיר מִקְלָט וְרָצוּ אַנְשֵׁי הָעִיר לְכַבְּדוֹ יֹאמַר לָהֶם רוֹצֵחַ אָנִי. אָֽמְרוּ לוֹ אַף עַל פִּי כֵן יְקַבֵּל מֵהֶן שֶׁנֶּאֱמַר וְזֶה דְּבַר הָרֹצֵחַ. MISHNAH: Where are they exiled to? To the cities of refuge. To the three in Transjordan and the three in the Land of Canaan, as it is said46Numbers.35.14">Num. 35:14.: Three cities you shall designate in Transjordan, etc. As long as those in the Land of Israel had not been selected47Joshua.20.7">Jos. 20:7. Sifry Num. 160., those in Transjordan were not receiving, as it is said48Numbers.35.13">Num. 35:13., there shall be six cities of refuge, not until all six were receiving together49Giving asylum to the involuntary homicide..
Roads were maintained from one to the other, as it is said50Deuteronomy.19.3">Deut. 19:3.: Maintain the road for yourselves, and divide the domain of your Land into three parts51Divide both the Land of Israel and Transjordan into three Voronoi domains each so that the nearest city of refuge always was indicated on the sign posts.. One sends with them52The homicide. two scholars lest he53The avenger of the blood. kill him52The homicide. on the road, to argue with him. Rebbi Meïr says, he53The avenger of the blood. may argue for himself as it is said54Deuteronomy.19.4">Deut. 19:4., this is the word of the homicide.
Rebbi Yose ben Rebbi Jehudah says, at the start both the involuntary and the voluntary [homicide] go to the city of refuge; the court sends and brings them back from there. If one is found guilty by a death sentence, they execute him. If he is found not guilty in a capital case, he is freed. If he is found guilty to be exiled they return him to his place as it is said55Numbers.35.25">Num. 35:25., the community shall return him to his city of refuge. Not only56The homicide may return to his home town upon the death of the High Priest (Numbers.35.28">Num. 35:28). a [High Priest] anointed with the anointing oil57A High Priest of the period of Judges or Kings, anointed from the vial prepared by Moses (Exodus.30.22-33">Ex. 30:22–33)., but also one wearing the many vestments58A High Priest of Second Temple times, wearing an imitation of the High Priest’s robes., and one deposed from his office59A High Priest of Herodian times or later, when High Priests usually were appointed annually.. Rebbi Jehudah says, also the one anointed for war60To exhort the army, Deuteronomy.20.2">Deut. 20:2. returns the homicide. Therefore, the mothers of the [High] Priests support them with food and clothing, so they should not pray for the death of their sons.
If sentence had been passed when the High Priest died, he is not exiled. If sentence had not yet been passed when the High Priest died, and sentence was passed after a successor had been appointed, he returns after the death of the second.
If sentence was passed when there was no High Priest, or one who killed a High Priest, or a High Priest who killed, can never leave from there. He52The homicide. cannot leave from there, neither for a testimony of obligation,61A religious act, neither civil nor criminal; e. g., to testify to the appearance of the New Moon. nor a testimony in a civil suit, nor a testimony in a criminal suit, not even if Israel needs him like Joab ben Ṣeruya62David’s general., he cannot ever leave from there, as it is said there55Numbers.35.25">Num. 35:25.. There shall be his dwelling, there he shall die, there he shall be buried.
Just as the city grants asylum, so does its domain grant asylum63Every city of refuge also is a Levitic city (Numbers.35.6">Num. 35:6). Each Levitic city was surrounded by a greenbelt of 2’000 cubits, having the same status as the city itself (Lev. 35:4–5; Sotah 5:3:1" href="/Jerusalem_Talmud_Sotah.5.3.1">Sotah 5:4 Notes 107–111.) The avenger of the blood has no right to pursue the homicide into the city’s domain.. If a murderer left the domain and was found by the avenger of the blood, Rebbi Yose the Galilean says, it is the obligation of the avenger of the blood and the right of everybody64To kill the homicide who left the city of refuge (in the Babli: intentionally).. Rebbi Aqiba says, it is the right of the avenger of the blood and nobody would be liable because of him.
If a tree stands inside the domain but its crown is outside the domain, or the tree stands outside the domain but its crown is inside the domain, everything follows the crown65If most of the crown is outside (inside), the entire tree is considered outside (inside). In the Babli, the crown is only taken as an extension of the tree.. If somebody killed in one of these cities, he is exiled from quarter to quarter; but a Levite66Whose city it is. Only a Levite can be a permanent resident of a city of refuge. who killed is exiled from one city to another.
Similarly67This makes no sense here; it is copied from the identical Mishnah Ševiˋit 10:8., a homicide exiled to a city of refuge whom the citizens of the town wanted to honor, should say to them, I am a homicide. If they tell him, anyway, he should accept, for it is said54Deuteronomy.19.4">Deut. 19:4., this is the word of a homicide.
הלכה: לְאֵיכָן גּוֹלִין כול׳. שָׁלֹשׁ עַייָרוֹת הִפְרִישׁ מֹשֶׁה בְּעֶבֶר הַיַּרְדֵּן. וּמִשֶּׁבָּאוּ לָאָרֶץ הִפְרִישׁוּ עוֹד שָׁלֹשׁ. אֵילּוּ וְאֵילּוּ לֹא הָיוּ קוֹלְטוֹת עַד שֶׁכִּיבְּישׁוּ וְחִילְּיקוּ. כֵּיוָן שֶׁכִּיבְּשׁוּ וְחִילְּקוּ נִתְחַייְבָה הָאָרֶץ בַּשְּׁמִיטִּין וּבַיּוֹבֵילוֹת וְהָיוּ אֵילּוּ וְאֵילּוּ קוֹלְטוֹת. שָׁלֹשׁ עָרִים שֶׁהִפְרִישׁוּ בְאֶרֶץ יִשְׂרָאֶל הָיוּ מְכוּוָּנוֹת כְּנֶגֶד שָׁלֹשׁ עָרִים שֶׁהִפְרִישׁ מֹשֶׁה בְּעֶבֶר הַיַּרְדֵּן כִּשְׁתֵּי שׁוּרוֹת שֶׁלְּכֶרֶם. אֶת חֶבְרוֹן בִּיהוּדָה כְּנֶגֶד בֶּצֶר בַּמִּדְבָּר. וְאֶת שְׁכֶם בְּהַר אֶפְרַיִם כְּנֶגֶד רָאמוֹת בַּגִּלְעַד. אֶת קֶדֶשׁ בַּגָּלִיל כְּנֶגֶד גּוֹלָן בַּבָּשָׁן. עַד שֶׁלֹּא הִפְרִישׁוּ שְׁכֶם בְּהַר אֶפְרַיִם לֹא הָֽיְתָה קוֹלֶטֶת. הִפְרִישׁוּ קִרְיַת יְעָרִים תַּחְתֶּיהָ עַד שֶׁכִּיבְּשׁוּ אֶת שְׁכֶם. עַד שֶׁלֹּא הִפְרִישׁוּ קֶדֶשׁ בַּגָּלִיל לֹא הָֽיְתָה קוֹלֶטֶת. הִפְרִישׁ גַּמְלָה תַּחְתֶּיהָ עַד שֶׁכִּיבְּשׁוּ אֶת קֶדֶשׁ. HALAKHAH: “Where are they exiled to,” etc. 70Makkot 2:1-3" href="/Tosefta_Makkot.2.1-3">Tosephta 3:1–4, 8–9. Makkot.9b-10a">Babli 9b–10a.“Three cities did Moses designate in Transjordan71Deuteronomy.4.41">Deut. 4:41.. When they came to the Land they designated another three72Joshua.20.7">Jos. 20:7.. Neither of them were giving asylum until after they conquered and divided73Since the Transjordan towns are rededicated by Josua, Joshua.20.8">Jos. 20:8. Sifry Num. 160.. After they conquered and divided, the Land became obligated for Sabbaticals and Jubilees and these and those74The towns dedicated by Moes and Joshua. were giving asylum. The three cities which they designated in the Land of Israel were parallel to the three cities which Moses had designated in Transjordan like two rows in a vineyard. Hebron in Judea parallels Beṣer in the desert. Sichem on Mount Ephraim parallels Ramot Gilead. Qedesh in Galilee parallels Golan in Bashan. (Before) [even though]75The text in parentheses, to be deleted, is from the ms., the one in brackets from the Tosephta. they had designated Sichem on Mount Ephraim it could not give asylum; they designated Qiryat-Yearim in its place until they conquered Sichem76The king of Sichem is not listed among the kings vanquished by Josua (Joshua.12">Jos.12).. (Before) [even though]75The text in parentheses, to be deleted, is from the ms., the one in brackets from the Tosephta. they had designated Qedesh in Galilee it could not give asylum; they designated Gamla in its place until they conquered Qedesh.77This is difficult to understand since the king of Qedesh is listed in Joshua.12">Jos. 12. Gamla is not a biblical name; it was situated on the Eastern shore of the sea of Galilee.”
וְשִׁלַּשְׁתָּ֙. שֶׁיְּהוּ מְשׁוּלָּשׁוֹת. כְּדֵי שֶׁתְּהֵא מֵחֶבְרוּן לִיהוּדָה כְּמֵחֵבְרוֹן לִשְׁכֶם וּמֵחֵבְרוֹן לִשְׁכֶם כְּמִשְׁכֶם לְקֶדֶשׁ. “Divide into three parts51Divide both the Land of Israel and Transjordan into three Voronoi domains each so that the nearest city of refuge always was indicated on the sign posts.. That it should be from Hebron to (Jehudah)78Read with the Tosephta and the Babli: From the Southern border to Hebron. as from Hebron to Sichem and from Hebron to Sichem as from Sichem to Qedesh.”
נָֽפְלָה אַחַת מֵהֶן בּוֹנִין אוֹתָהּ מֵאוֹתוֹ הַשֵּׁבֶט. וּמְנַיִין אַף בִּשְׁאָר כָּל־הַשְּׁבָטִים. תַּלְמוּד לוֹמַר שֵׁשׁ. שֶׁיְּהוּ מְכוּוָּנוֹת וְקוֹלְטוֹת כָּרִאשׁוֹנוֹת. “If any of them collapsed, one rebuilds it from the same tribe. And from where also from other tribes? The verse says, six79Numbers.35.15">Num. 35:15.. That they should be parallel and receiving like the earlier ones.”
הֶעָרִים הַלֵּילוּ אֵין בּוֹנִין אוֹתָם לֹא כְרָכִים גְּדוֹלִים וְלֹא עֲייָרוֹת קְטַנּוֹת אֶלָּא בֵינוֹנִיּוֹת. אֵין בּוֹנִין אוֹתָהּ אֶלָּא עַל הַשּׁוּק. אִם אֵין שָׁם שׁוּק עוֹשִׂין לְשָׁם שׁוּק. אֵין בּוֹנִין אוֹתָם אֶלָּא עַל הַמַּיִם. אִם אֵין שָׁם מַיִם מְבִיאִין לְשָׁם מַיִם. נִתְמָעֲטוּ דִיּוּרֵיהֶן מְבִיאִין אֲחֵרִים תַּחְתֵּיהֶן. אִם אֵין שָׁם אוֹכְלוֹסִין מְבִיאִין לְשָׁם כֹּהֲנִים לְוִיִים וְיִשְׂרְאֵלִים. “One builds these cities not as great fortified places or small villages but in average sizes. One only builds them around a market place. If they have no market place one creates a market place for them. One only builds them near water. If they have no water one brings water to them80By aquaeduct.. If the number of households declined, one brings others there. If the number of inhabitants declined, one brings there Cohanim, Levites, and Israel81Even though they are Levitic cities. Levitic cities were not renewed in the Second Commonwealth; in talmudic times we only hear of priestly villages in Galilee, quite different from the biblical towns enumerated in Jos. The parallel mention of דִּיּוּרִין “apartment dwellers” (Hebrew) and ὄχλος “multitude” expresses the same idea twice in different languages..”
אֵין עוֹשִׂין בְּתוֹכָן לֹא בֵית הַבַּד וְלֹא בֵית הְבְּצִירָה. דִּבְרֵי רִבִּי נְחֶמְיָה. וַחֲכָמִים מַתִּירִין. אֵין מַפְשִׁילִין בְּתוֹכָן חֲבָלִים. וְאֵין עוֹשִׁין בְּתוֹכָן כְּלֵי זְכוּכִית בִּשְׁבִיל לְהַרְגִּיל אֶת הָרֶגֶל לְשָׁם. “One builds in them neither an olive press nor a wine press82Presses for hire to be used by the surrounding agricultural population. The idea is that one does not want to attract too much traffic. A small number of people can be controlled; an “avenger of the blood” going after one of the homicides can be evicted or at least be warned that any killing within the asylum domain is murder. Greater traffic makes this impossible. The Sages hold that local traffic is acceptable; only manufactures that attract exporters have to be discouraged., the words of Rebbi Nehemiah, but the Sages permit it. One does not braid ropes there, nor does one manufacture glass, in order not to attract visitors.83Here the Sages agree.”
רִבִּי יוֹחנָן שָׁלַח לְרַבָּנִין דְּתַמָּן. תַּרְתֵּין מִילִּין אַתּוֹן אָֽמְרִין בְּשֵׁם רַב וְלֵית אִינּוּן כֵּן. אַתּוֹן אָֽמְרִין בְּשֵׁם רַב. יְפַת תּוֹאַר לֹא הִתִּירוּ בָהּ אֶלָּא בְעִילָה רִאשׁוֹנָה בִּלְבַד. וַאֲנִי אוֹמֵר. לֹא בְעִילָה רִאשׁוֹנָה וְלֹא בְעִילָה אֲחַרוֹנָה אֶלָּא לְאַחַר כָּל־הַמַּעֲשִׂים. וְאַ֨חַר כֵּ֜ן תָּב֤וֹא אֵלֶ֨יהָ֙ וּֽבְעַלְתָּ֔הּ. אַחַר כָּל־הַמַּעֲשִׂים. Rebbi Joḥanan sent to the rabbis there84Babylonia.: Two things you say in the name of Rav which are not so. You say in the name of Rav that only the first copulation with the beautiful woman85The female prisoner of war whom her captor desires, Deuteronomy.21.10-14">Deut. 21:10–14. The Kiddushin.21b">Babli Qiddušin 21b (Tosaphot 22a s. v. שלא) seems to permit a first copulation before the woman undergoes formal conversion even for a Cohen to whom the convert will be forbidden. is permitted. But I am saying, the first or the later copulations are permitted only after all ceremonies; after that you may come to her and copulate with her86Deuteronomy.21.13">Deut. 21:13, after full conversion. The Kiddushin.68a">Babli (Qiddušin 68a) reads the verse as: after that you may copulate with her as her husband, meaning that valid marriage is possible only after conversion., after all ceremonies.
וְאַתּוֹן אָֽמְרִין בְּשֵׁם רַב. סָבוּר הָיָה יוֹאָב שֶׁקַּרְנוֹת הַמִּזְבֵּחַ קוֹלְטוּת וְאֵינוֹ קוֹלֵט אֶלָּא גַגּוֹ. שֶׁל שִׁילוֹ קוֹלֵט. וְשֶׁלְּבֵית הָעוֹלָמִים אֵינוֹ קוֹלֵט. וַאֲנִי אוֹמֵר. לֹא מִזְבֵּחַ קוֹלֵט וְלֹא גַגּוֹ קוֹלֵט לֹא שֶׁל שִׁילוֹ קוֹלֵט וְלֹא שֶׁלְּבֵית הָעוֹלָמִים קוֹלֵט. אֵין לְךָ קוֹלֵט אֶלָּא שֵׁשׁ עָרֵי מִקְלָט בִּלְבַד. וְאֶיפְשַׁר יוֹאָב דִּכְתִיב בֵּיהּ תַּחְכְּמוֹנִי רֹ֣אשׁ הַשָּׁלִישִׁי הָיָה טוֹעֶה בַדָּבָר זֶה. אָמַר רִבִּי תַנְחוּמָא. לְסַנְהֶדְרִין בָּרַח. כְּהָדָא דְּתַנֵּי. הֲרוּגֵי בֵית דִּין נִכְסֵיהֶן לַיּוֹרְשִׁין. הֲרוּגֵי מַלְכוּת נִכְסֵיהֶן לַמַּלְכוּת. אָמַר יוֹאָב. מוּטָּב שֶׁאֵיהָרֵג בְּבֵית דִּין וְיִירָשׁוּנִי בָנַיי וְאַל יַהַרְגֵּינִי הַמֶּלֶךְ וְיִירָשֵׁינִי. כַּד שְׁמַע שְׁלֹמֹה כֵּן אָמַר. לְמָמוֹנוֹ אֲנִי צָרִיךְ. מְיָּד וַֽהֲסִירוֹתִי דְּמֵ֣י חִנָּ֗ם. אֵין מָמוֹנוֹ חִנָּם. וַיִּשְׁלַ֨ח בְּיַד בְּנָיָ֧הוּ וַיִּפְגַּע־בּ֖וֹ וַיְמִיתֵיהוּ וַיֵּקַּבְּרוּהוּ בְּבֵית֖וֹ בַּמִּדְבָּֽר. וְכִי מִדְבָּר הָיָה בֵיתוֹ. אֶלָּא לְלַמְּדָךְ שֶׁכֵּיוָן שֶׁמֵּת יוֹאָב שַׂר צְבָא יִשְׂרָאֵל נַעֲשׂוּ יִשְׂרָאֵל כַּמִּדְבָּר. אִין תֵּימַר. שֶׁהָיָה בוּזֵז וּבוֹנֶה לָהֶן דֵּימוֹסִיּוֹת וּמֶרְחֲצָאוֹת. שְׁבָח. וְאִין תֵּימַר. שֶׁהָיָה בוּזֵז וּמַאֲכִיל חֲכָמִים וְתַלְמִידֵיהֶם. שְׁבַח שְׁבָחִים. וּמְנַיִין שֶׁהָֽיְתָה סַנְהֶדְרִין גְּדוֹלָה אֶצֶל הַמִּזְבֵּחַ. וְלֹא־תַֽעֲלֶ֥ה בְמַֽעֲלוֹת עַל־מִזְבְּחִ֑י. וּמַה כְתִיב תַמָּן. וְאֵ֨לֶּה֙ הַמִּשְׁפָּטִ֔ים אֲשֶׁ֥ר תָּשִׂ֖ים לִפְנֵיהֶֽם. Also you say that Joab was of the opinion that the horns of an altar give asylum871K. 2:28, Makkot.12a">Babli 12a. but only its top gives asylum; in fact only the top of the one in Shilo gives asylum, but that of the Temple does not give asylum. But I am saying that neither the altar gives asylum, nor does its top give asylum, nor the one in Shilo gives asylum, nor that of the Temple gives asylum. Nothing except the six cities of refuge give asylum. Is it possible that Joab, about whom it is written, the most wise, head of the third882S. 23:8. Joab himself is not mentioned in the Chapter. Targum Jonathan and the Babli (Moˋed qatan 16b) read the expression as referring to David. should err in this matter? Rebbi Tanḥuma said, he fled to the Sanhedrin, because it is stated: The property of people executed by the court goes to their heirs; the property of people executed by the government goes to the government89This projects Roman practice into Jewish law.. Joab said, it is better that I should be executed by the court and my sons will inherit from me than that the king should execute me and inherit from me. When Solomon heard this he said, do I need his money? Immediately, I shall remove the blood for free901K. 2:31. In the MT, confirmed by LXX, וַהֲסִירֹתָ. The blood is the innocent blood of Abner and Amasa., but his money is not free. He sent through Benaiahu who smote him and killed him; they buried him in his house in the wilderness91A combination of 1K. 2:29,34.. Was his house a wilderness? But to tell you that when Joab the commander of Israel’s army died92Here starts the second sheet of the Genizah fragment (G)., Israel was turned into a wilderness. If you say that he collected booty to build public baths and baths93A double expression of Greek (Sanhedrin 7:12:1" href="/Jerusalem_Talmud_Sanhedrin.7.12.1">Sanhedrin 7:19, Note 357) and Hebrew terms for public baths., this is worthy of praise. But if you say that he collected booty to support Sages and their students, it is worthy of the highest praise94Sanhedrin.49a">Babli Sanhedrin 49a refers to 1Chr.11:8 as proof that Joab used his riches to support scholars.. And from where that the Supreme Sanhedrin is near the altar? Do not ascend on my altar by stairs. What is written next? These are the rules of law you shall put before them95Exodus.20.23">Ex. 20:23, Exodus.21.1">21:1..
[נִגְמַר דִּינוֹ וּמֵת כֹּהֵן גָּדוֹל הֲרֵי זֶה אֵינוֹ גוֹלֶה.] תַּנֵּי רִבִּי לִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר. מִקְלָט מִקְלָט כָתוּב בָּפָרָשַׁת דְּרָכִים. כְּדֵי שֶׁיְּהֵא הָרוֹצֵחַ רוֹאֶה אֶת הַכָּתוּב וְהוֹלֵךְ. אָמַר רִבִּי אָבוּן. כְּמִין יָד הָֽיְתָה מַרְאָה לָהֶן אֶת הַדֶּרֶךְ. אָמַר רִבִּי פִינְחָס. ט֣וֹב וְיָשָׁ֥ר. לָמָּה הוּא טוֹב. שֶׁהוּא יָשָׁר. וְלָמָּה הוּא יָשָׁר. שֶׁהוּא טוֹב. עַל־כֵּ֤ן יוֹרֶ֖ה חַטָּאִ֣ים בַּדָּֽרֶךְ. שֶׁמּוֹרֶה דֶּרֶךְ תְּשׁוּבָה. שָׁאֲלוּ לַחָכְמָה. חוֹטֵא מָהוּ עוֹנְשׁוֹ. אָֽמְרָה לָהֶם. חַ֭טָּאִים תְּרַדֵּ֣ף רָעָ֑ה. שָׁאֲלוּ לַנְּבוּאָה. חוֹטֵא מָהוּ עוֹנְשׁוֹ. אָֽמְרָה לָהֶן. הַנֶּ֥פֶשׁ הַחוֹטֵאת הִ֥יא תָמֽוּת. שָׁאֲלו לְקוּדְשָׁא בְּרִיךְ הוּא. חוֹטֵא מָהוּ עוֹנְשׁוֹ. אָמַר לָהֶן. יַעֲשֶׂה תְשׁוּבָה וְיִתְכַּפֵּר לוֹ. הַייְנוֹ דִכְתִיב. עַל־כֵּ֤ן יוֹרֶ֖ה חַטָּאִ֣ים בַּדָּֽרֶךְ. יוֹרֶה לַחַטָּאִים דֶּרֶךְ לַעֲשׂוֹת תְּשׁוּבָה. כְּתִיב כַּצִּפּ֣וֹר לָ֭נוּד כַּדְּר֣וֹר לָע֑וּף כֵּן אִישׁ נוֹדֵד מִמְּקוֹמוֹ. [“If sentence had been passed when the High Priest died, he is not exiled.”]96Added from G; referring to Mishnah 10 even though the Halakhah refers to Mishnah 8. It was stated97Makkot.10b">Babli 10b, Makkot 2:2-3" href="/Tosefta_Makkot.2.2-3">Tosephta 3:5.: “Rebbi Eliezer ben Jacob says, ‘refuge, refuge’ was written at crossroads, so that the homicide might see what was written and continue.” Rebbi Abun said, a sign-post was directing them98He does not assume that everybody be literate.. 99This paragraph is shortened in G, it is only hinted at in the Makkot.10b">Babli, 10b (in the name of Rav Ḥama bar Ḥanina), extended in Midrash Tehillim 25[10]. Rebbi Phineas said, good and straightforward100Psalms.25.8">Ps. 25:8.. Why is He good? Because He is straightforward. And why is He straightforward? Because He is good. Therefore, He teaches the way to the sinners. He instructs in the way of repentance. 101There exist various versions of this homily. In G, the text reads:
שָׁאֲלוּ לַתּוֹרָה. הַחוֹטֵא בְמָהוּא עוֹנְשׁוֹ. אָֽמְרָה לָהֶן יָבִיא קָרְבָּן וְיִתְכַּפֵּר לוֹ. שָׁאֲלוּ לַנְּבוּאָה. הַחוֹטֵא מָהוּ עוֹנְשׁוֹ.אָֽמְרָה. הַנֶּ֥פֶשׁ הַֽחֹטֵא֭ת הִ֥יא תָמֽוּת׃ שָׁאֲלוּ לְדָוִיד הַחוֹטֵא בְמָה עוֹנְשׁוֹ. אָמַר לָהֶן יִתַּ֤מּוּ חַטָּאִ֨ים ׀ מִן־הָאָ֡רֶץ וגו׳.שָׁאֲלוּ לַחָכְמָה. חוֹטֵא מָהוּ עוֹנְשׁוֹ. אָֽמְרָה לָהֶן. חַ֭טָּאִים תְּרַדֵּ֣ף רָעָ֑ה וג׳. שָׁאֲלו לְקוּדְשָׁא בְּרִיךְ הוּא. חוֹטֵא מָהוּעוֹנְשׁוֹ. אָמַר לָהֶן. יַעֲשֶׂה תְשׁוּבָה וַאֲנִי מְקַבֵּל דִכְתִיב. ט֣וֹב וְיָשָׁ֥ר יי. לָמָּה הוּא טוֹב.
They asked the Torah, what is the punishment of the sinner? She told them, he shall bring a sacrifice and it will be atoned for him. They asked Prophecy, what is the punishment of the sinner? She told them, the sinning soul is the one which will die. They asked David, what is the punishment of the sinner? He told them, may sins vanish from the earth etc. They asked Wisdom, what is the punishment of the sinner? She told them, evil will pursue sinners. They asked the Holy One, praise to Him, what is the punishment of the sinner? He said to them, let him repent and I will accept.. That is what is written, good and straightforward is the Eternal. (Why is he good?)
A slightly different version of G’s text is in Pesiqta dR. Cahana Shuva (ed. Buber p. 158b), quoted in Yalqut Shimony (Psalms 702, Ezechiel 358). They asked Wisdom, what is the punishment of the sinner? She told them, evil will pursue sinners102Proverbs.13.21">Prov. 13:21.. They asked Prophecy, what is the punishment of the sinner? She told them, the sinning soul is the one which will die103Ezekiel.18.4">Ez. 18:4.. They asked the Holy One, praise to Him, what is the punishment of the sinner? He said to them, let him repent and it will be atoned for him. That is what is written, therefore, He teaches the way to the sinners100Psalms.25.8">Ps. 25:8., the way to repentance. 104The continuation of the quote is not a verse; it seems to be the invention of a copyist who did not understand it. In G, the quote “Like a bird to move, like a swallow to fly, etc.”, is a paragraph by itself. In the Makkot.11a">Babli 11a, the quote like a bird to move, like a swallow to fly, so undeserved curse will not happen(Proverbs.26.2">Prov. 26:2) is quoted in reference to Mishnah 9. Why do the mothers of the High Priests have to support the exiled homicides if their prayers would be ineffective? It is written: Like a bird to move, like a swallow to fly, so is a man moving from his place.
[נִגְמַר דִּינוֹ בְּלֹא כֹהֵן גָּדוֹל]. וְתֵ מַר אָכֵן. תִּיפְתָּר שֶׁהָיָה עֵת וְעוֹנָה. כַּיי דָּמַר רִבִּי יוֹסֵי בֶּן חֲלַפְתָּא. עִתִּים הֵן לַתְּפִילָּה. אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. רִבּוֹן הָעוֹלָמִים. בְּשָׁעָה שֶׁאֲנִי מִתְפַּלְּל אֵלֶיךָ תְּהֵא עֵת רָצוֹן. דִּכְתִיב וַֽאֲנִ֬י תְפִילָּתִֽי־לְךָ֙ ׀ יְי עֵ֬ת רָצ֗וֹן. [If sentence was passed when there was no High Priest.]105Added from G, referring to Mishnah 11, even though the discussion continuous about Mishnah 9. And you say so106This continues from Makkot 2:6:9" href="/Jerusalem_Talmud_Makkot.2.6.9">Note 104. Why are the priests’ mothers worried?? Explain it that it was time and period107The prayers of the exiles might be heard even if it was not their special merit that made the prayers effective. The Makkot.11a">Babli 11a holds that the prayers of the exiles may be effective if the High Priests fail to uphold very high standards of conduct.. As Rebbi Yose ben Ḥalaphtasays, there are times for prayer. David said before the Holy One, praise to Him: Master of Universes, at the moment when I am praying to You it should be a moment of goodwill. As is it written108Psalms.69.14">Ps. 69:14.: But I, my prayer is to You at a time of goodwill.
רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. כָּל־מָקוֹם שֶׁנֶּאֱמַר דִּיבּוּר חִידּוּשׁ מִקְרָא [יֵשׁ] שָׁם. וְהָכְתִיב וַיְדַבֵּ֥ר אֱלֹהִ֖ים (כול׳ גרשה) [אֶל־נֹ֥חַ וְאֶל־בָּנָי֥ו אִתּ֖וֹ לֵאמֹֽר. מַה חִידּוּשׁ מִקְרָא יֵשׁ שָׁם. חִידֵּשׁ בּוֹ אֵבֶר מִן הַחַי. וְהָא כְתִיב וַיִּפֹּ֥ל אַבְרָ֖ם עַל־פָּנָי֑ו וַיְדַבֵּ֥ר אִתּ֛וֹ אֱלֹהִ֖ים לֵאמֹֽר. מַה חִידּוּשׁ מִקְרָא יֵשׁ שָׁם חִידֵּשׁ בּוֹ אֶת הַמִּילָה. וְהָא כְתִיב דָּבָ֛ר שָׁלַ֥ח יי בְּיַֽעֲקֹ֑ב וג׳ מַה חִידּוּשׁ מִקְרָא יֵשׁ שָׁם חִידֵּשׁ בּוֹ אֶת הַ{מִּי}לָּה. וְהָא כְתִיב וַיְדַבֵּ֥ר אֱלֹהִ֖ים אֶל־מֹשֶׁ֑ה וַיֹּ֥אמֶר אֵלָי֖ו אֲנִ֥י יְי. מַה חִידּוּשׁ מִקְרָא יֵשׁ שָׁם חִידֵּשׁ בּוֹ קִידּוּשׁ הַשֵּׁם. וְהָא כְתִיב וַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־יְהוֹשֻׁ֖עַ לֵאמֹֽר. מַה חִידּוּשׁ מִקְרָא יֵשׁ שָׁם. אִון תֵּימַר שֵׁשׁ עָרֵי מִקְלָט. כְּבָר נִתְּנוּ לְמֹשֶׁה מִסִּינַי. אֶלָּא אַף הוּא נֶאֱמַר לוֹ דָּבָר שֶׁלֹּא נֶאֱמַר לְמֹשֶׁה וְנָ֞ס אֶל־אַחַ֣ת ׀ מֵהֶֽעָרִ֣ים הָאֵ֗לֶּה וְעָמַד֙ פֶּ֚תַח וג׳ וְנָֽתְנוּ־ל֥וֹ מָק֖וֹם וְיָשַׁ֥ב עִמָּֽם.] מָהוּ וְיָשַׁ֥ב עִמָּֽם. רַבָּנִין דְּקַיְסָרִין בְּשֵׁם רִבִּי שִׁילֹה. שֶׁאִם הָיָה תַלְמִיד חָכָם עוֹשִׂין לוֹ בֵית ווַעַד. 109This paragraph is very much truncated in the Leiden ms.; after the introduction is noted “repetition”, i. e., it is found elsewhere and needs no repetition here. But the paragraph is not known from any other place in the Yerushalmi; it is preserved almost completely in the Genizah fragment [G]. Already in 1934 S. Lieberman discovered the full text in Yalqut Makhiri Isaiah(Tarbiz5, p. 109.) The Genizah text is given here in brackets; at one place where it is illegible it is completed from Yalqut Makhiri in the Notes. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: At every occasion where dibbur110If God addresses a human using the root דבר instead of אמר, נאם it is a sign that a new commandment is contained in the following paragraph. is said, there is a new biblical commandment. But is it not written, God spoke (etc., repetition) [to Noah(and his sons with him as follows)111Genesis.8.15">Gen. 8:15. The scribe, quoting from memory, erroneously added the end of Genesis.9.8">v. 9:8.? What new biblical commandment is there? He newly introduced limb of a living animal. But is it not written, Abram fell on his face and God spoke to him as follows112Genesis.17.3">Gen. 17:3.? What new biblical commandment is there? He newly introduced circumcision. But is it not written, a word the Eternal sent to Jacob113Isaiah.9.7">Is. 9:7.? What new biblical commandment is there? He newly introduced …114As the editor of G noted, the illegible word here seems to be מילה, belonging to the preceding sentence. Following Yalqut Makhiri one has to read: The ischiatic tendon. The verse is also quoted in the Chullin.91a">Babli, Hulin 91a, to prove that the ischiatic tendon remains forbidden in Israel even though its prohibition was not repeated in the Torah after the epiphany of Sinai (in contrast to circumcision, which is mentioned in Leviticus.12.3">Lev. 12:3.) As S. Lieberman noted, the argument is correctly explained by Maharsha (R. Samuel Eliezer Idels) in his Notes to Hulin: The prohibition of the ischiatic tendon is the only commandment (דבר) which the Eternal sent through Jacob. The Babli is completely intelligible only on the basis of the Yerushalmi here. But is it not written115Exodus.6.2">Ex. 6:2, the only case of דבר to Moses not in connection with a commandment., God spoke to Moses and said to him, I am the Eternal? What new biblical commandment is there? He newly introduced Sanctification of the Name. But is it not written116Joshua 20:1" href="/Joshua.20.1">Jos. 20:1, introduction to the designation of cities of refuge; the reason for placing the paragraph in this Halakhah., the Eternal spoke to Joshua as follows? What new biblical commandment is there? If you want to say the six cities of refuge, were they not already given to Moses at Sinai? But even to him was spoken what was not said to Moses: He shall flee to one of these cities and stand at the gate etc., and they shall give him a place that he stay with them.117Joshua.20.4">Jos. 20:4.] What means that he stay with them? The rabbis of Caesarea in the name of Rebbi Shila118A student of R. Simeon ben Laqish.: If he is a scholar, they make him a house of assembly119Where others can come and profit from his knowledge (Makkot.10a">Babli 10a)..
[כְּשֵׁם שֶׁהָעִיר קוֹלֶטֶת כָּךְ הָיָה תְּחוּמָהּ קוֹלֵט.] שָׁלֹשׁ עָרִים הִפְרִישׁ מֹשֶׁה בְּעֶבֶר הַיַּרְדֵּן. מִשֶּׁבָּאוּ לָאָרֶץ הִפְרִישׁוּ עוֹד שָׁלֹשׁ. וּלְעָתִיד לָבוֹא מַפְרִישִׁין עוֹד שָׁלֹשׁ. שֶׁנֶּאֱמַר שָׁלֹשׁ שָׁלֹשׁ שָׁלֹשׁ. הֲרֵי ט׳. אַבָּא שָׁאוּל אוֹמֵר. שָׁלֹשׁ. שָׁלֹשׁ שֶׁלְּשָׁלֹשׁ שָׁלֹשׁ הֲרֵי ט׳. וְעוֹד הֲרֵי י״ב. רִבִּי נְהוֹרַאי אוֹמֵר. שָׁלֹשׁ שָׁלֹשׁ שָׁלֹשׁ הֲרֵי ט׳. וְעוֹד הֲרֵי י״ב. עַל הַשָּׁלֹשׁ הֲרֵי ט״ו. כָּתוּב שֵׁשׁ־עָרֵ֥י מִקְלָט֭ תִּהְיֶ֥ינָה לָכֶֽם. שֶׁיְּהוּ שִׁשָּׁתָן קוֹלְטוֹת כְּאַחַת. וְתֵ מַר אָכֵן. וַתְייָא כַיי דָמַר רִבִּי שְׂמוּאֵל [בַּר יַיְנָא] בְּשֵׁם רִבִּי אָחָא. חֲמִשָּׁה דְבָרִים חָסַר מִקְדָּשׁ אַחֲרוֹן מִמִּקְדָּשׁ רִאשׁוֹן. דִּכְתִיב עֲל֥וּ הָהָ֛ר וַֽהֲבֵאתֶ֥ם עֵ֖ץ וגו׳ עַד וְאֶכָּֽבְדָה֭. וְאֶכָּבְדָ֖ כָתוּב חָסֵר ה״א. אֵילּוּ ה׳ דְבָרִים שֶׁחָסַר מִקְדָּשׁ אַחֲרוֹן מִמִּקְדָּשׁ רִאשׁוֹן. וְאֵילּוּ הֵן. אֵשׁ. אָרוֹן. אוּרִים וְתוּמִּים. שֶׁמֶן הַמִּשְׁחָה וְרוחַ הַקּוֹדֶשׁ. 120Reference to Mishnah 12, found only in G.[Just as the city grants asylum, so does its domain grants asylum.] 121Makkot 2:3" href="/Tosefta_Makkot.2.3">Tosephta 3:10, Sifry Deut. 185. The Tosephta credits Abba Shaul with the statement quoted here for R. Nehorai. Sifry quotes R. Nehorai and (Rebbi) Shaul, in inverse order.“Three cities did Moses designate in Transjordan. When they came to the Land they designated another three. In the future there will be another three, as it is said three, three, three122Deuteronomy.19.9">Deut. 19:9. It is written there in Deuteronomy.19.7">v. 7, “three cities you shall designate”. Since it is already reported in Deuteronomy.4.41-43">Deut. 4:41–43 that Moses designated three cities in Transjordan, Deuteronomy.19.7">v. 19:7 must refer to the three cities which Joshua designated. Therefore 19:9 must refer to another three cities situated in the Northern part of the Land of Promise (Numbers.34.1-15">Num. 34:1–15) that never was part of the historical Land of Israel. In the opinion of Abba Shaul this Northern part, promised only if the entire people keep all biblical commandments, was as wide as the Cis- and Transjordan parts of the Land of Israel, and therefore needed not three but six additional cities of refuge. It is difficult to make sense of R. Nehorai’s statement.
In the text probably one should read three(Deuteronomy.19.7">Deut. 19:7), three, the three(Deuteronomy.19.9">Deut.19:9). The words עוֹד “additional”, עַל אֵלֶּה “to these” are in Deuteronomy.19.9">Deut. 19:9. In the Constantinople edition, the argument of Abba Shaul for the first 9 is identical to that of the anonymous Tanna; this might be lectio facilior.. This makes nine. Abba Shaul says, three. Three of three times three makes nine. Additional makes twelve. Rebbi Nehorai says, three, three, three make nine. Additional makes twelve. To these three makes fifteen.” It is written123Numbers.35.13">Num. 35:13.: Six cities of refuge there shall be for you, that all six of them give asylum simultaneously. And you say so124If this refers to the previous statement,then it is pointed out that Numbers.35.13">Num. 35:13, which limits the number to six, cannot be squared with Deuteronomy.19.9">Deut. 19:9 which suggests nine. The question can be directed only at the anonymous Tanna who requires 9, and R. Nehorai who requires 15 cities, but not at Abba Shaul who envisages two pairs of six cities each.
Another interpretation (Pene Moshe) has this sentence starting a new paragraph, referring to Mishnah 9, and wonders why a High Priest of Second Temple times, who was not anointed with the holy oil compounded by Moses (Exodus.30.22-33">Ex. 30:22–33) should have the power to free the exiled homicide. It is stated there in v. 23 that only Moses himself could compound this oil and in v. 31 that it should be used for all subsequent generations. By tradition, Josia buried the oil flask together with the Ark of the Covenant in the Temple Mount (2Chr.35:3) after the prophetess Hulda informed him of the imminent destruction of the Temple.? It follows what Rebbi Samuel [ben Aina]125Added from G (and the parallels, Taˋaniot 2:1, Horaiot 3:2, as well as the Yoma.21b">Babli, Yoma 21b). Only R. Samuel bar Aina is known as student of R. Aha. said in the name of Rebbi Aḥa: Five things was the last Temple missing which were in the first Temple, as it is written126Haggai.1.8">Hag. 1:8.: Go to the mountain, bring wood, etc., up to I may be honored. It is written I shall be honored, without the letter he127Ketib וְאֶכָּבֵד, Qere וְאֶכָּֽבְדָה֭. Both spellings make sense. The missing ה is interpreted in the Alexandrian system of numeration as “5”.. These are the five things which the last Temple was missing which were in the first Temple. They are: The fire128The Heavenly fire (2Chr. 7:1)., the Ark124If this refers to the previous statement,then it is pointed out that Numbers.35.13">Num. 35:13, which limits the number to six, cannot be squared with Deuteronomy.19.9">Deut. 19:9 which suggests nine. The question can be directed only at the anonymous Tanna who requires 9, and R. Nehorai who requires 15 cities, but not at Abba Shaul who envisages two pairs of six cities each.
Another interpretation (Pene Moshe) has this sentence starting a new paragraph, referring to Mishnah 9, and wonders why a High Priest of Second Temple times, who was not anointed with the holy oil compounded by Moses (Exodus.30.22-33">Ex. 30:22–33) should have the power to free the exiled homicide. It is stated there in v. 23 that only Moses himself could compound this oil and in v. 31 that it should be used for all subsequent generations. By tradition, Josia buried the oil flask together with the Ark of the Covenant in the Temple Mount (2Chr.35:3) after the prophetess Hulda informed him of the imminent destruction of the Temple., Urim and Tummim129Which are mentioned as worn by the High Priest (Exodus.28.30">Ex. 28:30) but for which no description or instructions are given., anointing oil124If this refers to the previous statement,then it is pointed out that Numbers.35.13">Num. 35:13, which limits the number to six, cannot be squared with Deuteronomy.19.9">Deut. 19:9 which suggests nine. The question can be directed only at the anonymous Tanna who requires 9, and R. Nehorai who requires 15 cities, but not at Abba Shaul who envisages two pairs of six cities each.
Another interpretation (Pene Moshe) has this sentence starting a new paragraph, referring to Mishnah 9, and wonders why a High Priest of Second Temple times, who was not anointed with the holy oil compounded by Moses (Exodus.30.22-33">Ex. 30:22–33) should have the power to free the exiled homicide. It is stated there in v. 23 that only Moses himself could compound this oil and in v. 31 that it should be used for all subsequent generations. By tradition, Josia buried the oil flask together with the Ark of the Covenant in the Temple Mount (2Chr.35:3) after the prophetess Hulda informed him of the imminent destruction of the Temple., and the Holy Spirit130The spirit of prophecy..
[אִילָן שֶׁהוּא עוֹמֵד בְּתוֹךְ הַתְּחוּם וְנוֹפוֹ נוֹטֶה חוּץ לַתְּחוּם.] אָמַר [רִבִּי] אַבַּיי. תַּלְמִיד חָכָם צָרִיךְ לְפַרְסֵם אֶת עַצְמוֹ. הֵיךְ בַּר נַשׁ דַּחֲכַם חָדָא מֵיכְלָה וָאֲזִיל לַאֲתַר וְאִינּוּן מְייַקְרִין לֵיהּ כַּד הוּא חֲכַם תְּרֵין מֵיכְלָה צָרִיךְ לוֹמַר לוֹן חָדָא מֵיכְלָא אֲנָא חַכִּים. רַב הוּנָא אָמַר. אוֹמֵר בְשָׂפָה רָפָה וְהַיָּמִין פְשׁוּטָה לְקַבֵּל. 131From G, a quote from Mishnah 13. The discussion refers to Mishnah 14 which also is Mishnah Ševiˋit 10:8 (Note 67), viz., the case that a homicide is honored.[If a tree stands inside the domain but its crown is outside the domain.] [Rebbi]132From G. In Ševiˋit 10:8 the speaker is R. Yose (the Amora). Abbai said, a scholar has to make his qualifications known. 133Halakhah Ševiˋit 10:8, Note 123. He has memorized and completely mastered one collection of Tannaitic statements. If he knows one collection and he comes to a place where they honor him as if he knew two, he has to tell them, I know one collection. 134This does not belong here; it has been copied from Ševiˋit 10:7. If a lender is offered repayment of a loan in a Sabbatical, when it should be forgiven, he may say softly that he observes the Sabbatical, implying that he will not urge repayment while at the same time accepting the voluntary liquidation of the debt.(Rav Huna said, he says it in a soft voice and his right hand is stretched out to receive.)
מַה טַעֲמָא דְרִבִּי יוּדָה. כִּ֣י יֵחַם֘ לְבָבוֹ֒. What is Rebbi Jehudah’s135In G: R. Huna. If the reference is to Mishnah 12, it should be “R. Yose the Galilean.” If the reference is to the anonymous statement in Mishnah 8, the attribution to R. Jehudah might be correct. reason? For his blood is hot136Deuteronomy.19.6">Deut. 19:6..
אָמַר רִבִּי אַבָּהוּ. וְחוֹזֵר בְּמִיתָתוֹ שֶׁלַּשְּׁלִישִׁי. אָמַר רִבִּי אַבָּהוּ. צָֽרְכוּ לַדָּבָר שׁוֹלְחִין וּמְבִיאִין אוֹתוֹ מִשָּׁם. אָמַר רִבִּי יוּסֵי. מַתְנִיתִין לֹא אָֽמְרָה כֵן. אֶלָּא אֲפִילּוּ יִשְׂרָאֵל צְרִיכִין לוֹ. אֲפִילּוּ שַׂר צָבָא כְּיוֹאָב בֶּן צְרוּיָה אֵין יוֹצֵא מִשָּׁם לְעוֹלָם. שֶׁנֶּאֱמַר שָׁמָּה. שָׁם תְּהֵא דִירָתוֹ כול׳. Rebbi Abbahu said, but he returns upon the death of the third137In G: “the second.” This reading has to be rejected since it is that of Mishnah 10. It rather seems to refer to Mishnah 11, about one who killed a High Priest, or a homicidal High Priest.. Rebbi Abbahu said, if they need it138In G: If they (the High Court or the government) need him (the homicide.), they send and bring him from there. Rebbi Yose said, our Mishnah does not say so, but “even if Israel needs him like Joab ben Ṣeruya62David’s general., he cannot ever leave from there, as it is said there55Numbers.35.25">Num. 35:25.. There shall be his dwelling, etc.”