(Exodus 21:12) "If one strikes a man and he dies, he is to be put to death." What is the intent of this? From (Leviticus 24:17) "And a man, if he strike any soul of a man, etc.", I might think (that he is to be put to death) even if he slapped him; it is, therefore, written "If one strikes a man and he dies." He is not liable (for the death penalty) unless he kills him.
(Exodus, Ibid.) "If one strikes a man": This tells me (that he is liable) only if he strikes a man. Whence is it derived (that he is likewise liable) if he strikes a woman or a minor? From (Leviticus 24:17) "And if a man strikes any soul of a man" — to include his striking a woman or a minor.
"If one strikes a man": This (i.e., both verses) tells me only of a man or a woman who kills a man or of a man who kills a woman or a minor. Whence do I derive (the same for) a woman who kills a minor or (another) woman? It is, therefore, written (Numbers 35:16-17) "The murderer shall be put to death … he is a murderer." It comes for this teaching (i.e., that a woman, too, is liable for killing a woman or a minor).
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"מַכֵּה אִישׁ", אַף הַקָּטָן בְּמַשְׁמָע! תִּלְמֹד לוֹמַר: (ויקרא כד,יז) "וְאִישׁ כִּי יַכֶּה כָּל נֶפֶשׁ אָדָם", שׁוֹמֵעַ אֲנִי, אַף בֶּן שְׁמוֹנָה בְמַשְׁמָע!*בֶּן שְׁמוֹנָה: בן שמונה ימים, שעדיין לא בטוח שישרוד, ואינו מוגדר בן קיימה. תִּלְמֹד לוֹמַר "מַכֵּה אִישׁ", מַגִּיד שֶׁאֵינוֹ חַיָּב עַד שֶׁיַּהֲרֹג בֶּן קַיָּמָה.
"And if a man strikes any soul of a man": I might think that an eight-month birth, (who is destined to die,) is also included. It is, therefore, written "If one strikes a man" — whereby we are apprised that he is not liable unless he kills one who is destined to live.
(Exodus, Ibid.) "he shall be put to death": (only) after having been forewarned by witnesses. You say this, but perhaps (he is put to death even) if he has not been forewarned by witnesses? It is, therefore, written (Devarim 17:6) "By the mouth (i.e., forewarning) of two witnesses" (shall one be put to death)., What, then, is the intent (here) of "he shall be put to death"? After having been forewarned by witnesses.
"he shall be put to death": in beth-din. You say this, but perhaps it need not be in beth-din. It is, therefore, written (Numbers 35:12) "and the slayer shall not die until he stand before the congregation for judgment." What, then, is the intent of "he shall be put to death"? In beth-din.
"he shall be put to death": by the sword. You say, by the sword. But perhaps (it is to be) by strangulation! — You reason thus: It is written here "moth yumoth, and elsewhere, in respect to an adulterer, "moth yumoth." Just as there, by strangulation, so, here, by strangulation.
You compare it to an adulterer — Compare it to a blasphemer, (and say:) It is written here "moth yumoth," and elsewhere, in respect to a blasphemer, "moth yumoth." Just as there, by stoning, so, here, by stoning.
It is, therefore, written (Genesis 9:6) "One who spills the blood of man, by man shall his blood be spilled." (And in strangulation and stoning, there is no spilling of blood.)
But still, let his blood be spilled from other limbs (and not through "the sword" [i.e., decapitation])! It is, therefore, written (in respect to eglah arufah [the "heifer of the broken neck"], Devarim 21:4) "And they shall break there (with a hatchet) the neck of the heifer in the river-bed … (9) and you shall remove the innocent blood from your midst." All spillers of blood are likened to eglah arufah — Just as eglah arufah, by decapitation, so, all spillers of blood by decapitation. We have heard of the punishment. Whence (is derived) the exhortation? (Exodus 20:13) "Thou shalt not kill."
(Exodus 21:13) "And if he did not lie in wait (for him) etc.": One killed unwittingly, and one killed wittingly (in the absence of witnesses). The second falls by the hand of the first.
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הָא כֵיצַד? (משנה מכות ב,א) "הָיָה מַעְגִּיל בַּמַּעְגֵּילָה, וְנָפְלָה עָלָיו וַהֲרָגַתּוּ,*מַעְגִּיל בַּמַּעְגֵּילָה: מעביר גליל אבן על הסיד שעל הגג כדי להדקו ולעשותו אטום למים. הָיָה יוֹרֵד בַּסֻּלָּם, וְנָפַל עָלָיו וַהֲרָגוֹ, הָיָה מְשַׁלְשֵׁל בֶּחָבִית, וְנָפְלָה עָלָיו וַהֲרָגַתּוּ, הֲרֵי זֶה גוֹלֶה.
How so? If one were rolling a roller (down), and it fell on him and killed him; if he were descending a ladder, and it fell on him and killed him; if he were letting a bucket (down), and it fell on him and killed him — he is exiled.
But if he were pulling a roller up, and it fell on him and killed him; if he were ascending a ladder, and it fell on him and killed him; if he were pulling up a bucket, and the rope tore and it fell upon him and killed him — he is not exiled. The witting one comes and falls by the hand of the unwitting one.
And thus is it written (I Samuel 24:19) "As stated in the apothegm of the Primal One: 'From the evil shall evil go forth.'" And where is it stated? "And if he did not lie in wait (for him), but G–d put (him) into his hand, etc."
(Ibid. "then I shall make for you a place [even now, in the desert,] where he shall flee":) We did not hear (where that place is.) It follows (by identity) A (temporary) "refuge" (in the desert) is spoken of, and a permanent "refuge" (i.e., the cities of the Levites) is spoken of. Just as the latter is in the cities of the Levites, so, the former is in the camp of the Levites.
Issi b. Akiva says: "then I shall make for you a place": What is the intent of this? (It is written in respect to the Sabbath boundary) (Exodus 16:29) "Let a man sit in his place" — two thousand ells.
You say it is two thousand ells, but perhaps it is four ells! (three ells for his body, and one to stretch his hands and feet). It follows (by identity that it is two thousand ells), viz.: It is written here (16:29) "place," and it is written elsewhere (in respect to the cities of refuge, 21:13) "place." Just as the latter is two thousand ells, so, the former. Thus, (the intent of) "I shall make for you a place, etc."
(Exodus 21:14) "And if a man be deliberate against his neighbor to kill him, etc.": What is the intent of this section? From (Leviticus 24:17) "And a man if he strike any soul of man shall be put to death," I might think, even if he kills others (i.e., gentiles), or if he were a deaf-mute or an imbecile who killed (another), or if he were a doctor (who killed while) engaged in his profession, of (if he killed while) administering stripes by authority of beth-din, or (if he killed while) chastising his son or his disciple. It is, therefore, written "And if a man be deliberate" — to exclude one who kills unwittingly; "a man" — to exclude a minor (who killed); "a man" — to include others (i.e., gentiles who killed); "his neighbor" — to include (his killing) a minor; "his neighbor" — to exclude (his killing) others.
Issi b. Akiva says: Before the giving of the Torah, we were exhorted against the spilling of blood (of gentiles). After the giving of the Torah, instead of being more stringent, shall we be more lenient? In truth, they said: He (one who kills a gentile) is exempt from the laws of flesh and blood, but his judgment is relegated to Heaven. (Exodus, Ibid.) "to kill him with subtlety": to exclude a deaf-mute, an imbecile, and a minor, who are not "subtle."
"to kill him with subtlety": to exclude (from liability for killing) a doctor engaged in his profession, one administering stripes by authority of beth-din, and one chastising his son or his disciple, who, although they are witting (in what they are doing) are not subtly (contriving to kill)....
(Ibid. 14) "From My (very) altar shall you take him to die": We are hereby apprised that we keep him (a Cohein who has committed a murder) from performing the sacrificial service, and he is taken out to be executed,
Scripture hereby teaching us that murder (i.e., one's having murdered) overrides the sacrificial service. For it would follow (otherwise), viz.: If the Sabbath, which is overridden by the sacrificial service, is not overridden by murder (i.e., one is not executed on the Sabbath), then the sacrificial service, which overrides the Sabbath, how much more so should murder (i.e., one's having murdered) not override it! It is, therefore, written "From My very altar shall you take him to die." And whence is it derived that murder (i.e., execution for murder) does not override the Sabbath? For it would follow (that murder does override the Sabbath), viz.: If the sacrificial service, which overrides the Sabbath, is overridden by murder, then the Sabbath, which is overridden by the sacrificial service, how much more so should murder override it!
No, this may be true of the sacrificial service, which is overridden by the burial of a meth-mitzvah (a body with no kin to bury it), wherefore it is overridden by murder, as opposed to the Sabbath, which is not overridden by the burial of a meth-mitzvah, wherefore murder should not override it. ...
One of the disciples of R. Yishmael said: It is written (Exodus 35:3) "You shall not light a fire in all of your dwellings on the Sabbath day." Burning was in the category (of all the forbidden Sabbath labors), and it left that category (for special mention) to teach that just as burning, which is distinct in being one of the judicial death penalties, does not override the Sabbath, so, all the judicial death penalties do not override the Sabbath. But let the burial of a meth-mitzvah override the Sabbath, and it would follow (that it does so), viz.: If the sacrificial service, which overrides the Sabbath, is overridden by the burial of a meth-mitzvah, then the Sabbath, which is overridden by the sacrificial service, how much more so should it be overridden by the burial of a meth-mitzvah.
No, this may be true of the sacrificial service, which is overridden by murder, wherefore the burial of a meth-mitzvah overrides it, as opposed to the Sabbath, which is not overridden by murder, wherefore the burial of a meth-mitzvah should not override it. And it is written (Devarim 21:23) "His body shall not remain all the day upon the tree." (i.e., On the day that you are permitted to execute him [excluding the Sabbath], you are permitted to bury him.)
Murder overrides the sacrificial service — how much more so, the saving of a life! For it follows, viz.: If the Sabbath, which is not overridden by murder, is overridden by the saving of a life, then the sacrificial service, which is overridden by murder — how much more so is it overridden by the saving of a life!
"From My (very) altar shall you take him to die": to die, but not to be judged (in a monetary litigation), and not to receive stripes, and not to be exiled. (In all of these instances, he is not prevented even from beginning to sacrifice.)
(שמות כא,יב) "מַכֵּה אִישׁ וָמֵת, מוֹת יוּמָת." לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר: (ויקרא כד,יז) "וְאִישׁ כִּי יַכֶּה כָּל נֶפֶשׁ אָדָם", שׁוֹמֵעַ אֲנִי, אֲפִלּוּ סְטָרוֹ סְטִירָה! תִּלְמֹד לוֹמַר "מַכֵּה אִישׁ וָמֵת", מַגִּיד שֶׁאֵינוֹ חַיָּב עַד שֶׁתֵּצֵא נַפְשׁוֹ.
(Exodus 21:12) "If one strikes a man and he dies, he is to be put to death." What is the intent of this? From (Leviticus 24:17) "And a man, if he strike any soul of a man, etc.", I might think (that he is to be put to death) even if he slapped him; it is, therefore, written "If one strikes a man and he dies." He is not liable (for the death penalty) unless he kills him.
"מַכֵּה אִישׁ", אֵין לִי אֶלָּא אִישׁ שֶׁהִכָּה אֶת הָאִישׁ; הִכָּה אֶת הָאִשָּׁה וְאֶת הַקָּטָן, מְנַיִן? תִּלְמֹד לוֹמַר: (ויקרא כד,יז) "וְאִישׁ כִּי יַכֶּה כָּל נֶפֶשׁ אָדָם, מוֹת יוּמָת." לְהָבִיא אֶת שֶׁהִכָּה אֶת הָאִשָּׁה וְאֶת הַקָּטָן.
(Exodus, Ibid.) "If one strikes a man": This tells me (that he is liable) only if he strikes a man. Whence is it derived (that he is likewise liable) if he strikes a woman or a minor? From (Leviticus 24:17) "And if a man strikes any soul of a man" — to include his striking a woman or a minor.
אֵין לִי אֶלָּא אִישׁ וְאִשָּׁה שֶׁהָרְגוּ אֶת הָאִישׁ, וְהָאִישׁ שֶׁהָרַג אֶת הָאִשָּׁה וְאֶת הַקָּטָן; הָאִשָּׁה שֶׁהָרְגָה אֶת חֲבֶרְתָּהּ וְאֶת הַקָּטָן, מְנַיִן? תִּלְמֹד לוֹמַר: (במדבר לה,טז) "רֹצֵחַ הוּא", לְתַלְמוּדוֹ בָא.
"If one strikes a man": This (i.e., both verses) tells me only of a man or a woman who kills a man or of a man who kills a woman or a minor. Whence do I derive (the same for) a woman who kills a minor or (another) woman? It is, therefore, written (Numbers 35:16-17) "The murderer shall be put to death … he is a murderer." It comes for this teaching (i.e., that a woman, too, is liable for killing a woman or a minor).
"מַכֵּה אִישׁ", אַף הַקָּטָן בְּמַשְׁמָע! תִּלְמֹד לוֹמַר: (ויקרא כד,יז) "וְאִישׁ כִּי יַכֶּה כָּל נֶפֶשׁ אָדָם", שׁוֹמֵעַ אֲנִי, אַף בֶּן שְׁמוֹנָה בְמַשְׁמָע!*בֶּן שְׁמוֹנָה: בן שמונה ימים, שעדיין לא בטוח שישרוד, ואינו מוגדר בן קיימה. תִּלְמֹד לוֹמַר "מַכֵּה אִישׁ", מַגִּיד שֶׁאֵינוֹ חַיָּב עַד שֶׁיַּהֲרֹג בֶּן קַיָּמָה.
"And if a man strikes any soul of a man": I might think that an eight-month birth, (who is destined to die,) is also included. It is, therefore, written "If one strikes a man" — whereby we are apprised that he is not liable unless he kills one who is destined to live.
"מוֹת יוּמַת", בְּהַתְרָיַת עֵדִים. אַתָּה אוֹמֵר בְּהַתְרָיַת עֵדִים, אוֹ אֵינוֹ אֶלָּא שֶׁלֹּא בְּהַתְרָיַת עֵדִים? תִּלְמֹד לוֹמַר: (דברים יז,ו) "עַל פִּי שְׁנַיִם עֵדִים". הָא מַה תִּלְמֹד לוֹמַר "מוֹת יוּמַת"? בְּהַתְרָיַת עֵדִים.
(Exodus, Ibid.) "he shall be put to death": (only) after having been forewarned by witnesses. You say this, but perhaps (he is put to death even) if he has not been forewarned by witnesses? It is, therefore, written (Devarim 17:6) "By the mouth (i.e., forewarning) of two witnesses" (shall one be put to death)., What, then, is the intent (here) of "he shall be put to death"? After having been forewarned by witnesses.
"מוֹת יוּמַת", בְּבֵית דִּין. אַתָּה אוֹמֵר בְּבֵית דִּין, אוֹ אֵינוֹ אֶלָּא שֶׁלֹּא בְּבֵית דִּין? תִּלְמֹד לוֹמַר: (במדבר לה,יב) "וְלֹא יָמוּת הָרֹצֵחַ עַד עָמְדוֹ לִפְנֵי הָעֵדָה לַמִּשְׁפָּט." הָא מַה תִּלְמֹד לוֹמַר "מוֹת יוּמַת"? בְּבֵית דִּין.
"he shall be put to death": in beth-din. You say this, but perhaps it need not be in beth-din. It is, therefore, written (Numbers 35:12) "and the slayer shall not die until he stand before the congregation for judgment." What, then, is the intent of "he shall be put to death"? In beth-din.
"מוֹת יוּמַת", בַּסַּיִף. אַתְּ אוֹמֵר בַּסַּיִף, אוֹ אֵינוֹ אֶלָּא בֶחָנֵק? הֲרֵי אַתְּ דָּן: נֶאֱמַר כָּן "מוֹת יוּמַת", וְנֶאֱמַר לְהַלָּן בַּנּוֹאֵף (ויקרא כ,י) "מוֹת יוּמַת". מַה לְּהַלָּן בַּסַּיִף, אַף כָּן בַּסַּיִף!
"he shall be put to death": by the sword. You say, by the sword. But perhaps (it is to be) by strangulation! — You reason thus: It is written here "moth yumoth, and elsewhere, in respect to an adulterer, "moth yumoth." Just as there, by strangulation, so, here, by strangulation.
אַתָּה מַקִּישׁוֹ לַמְנָאֵף, וַאֲנִי מַקִּישׁוֹ לַמְגַדֵּף. נֶאֱמַר כָּן "מוֹת יוּמַת", וְנֶאֱמַר בַּמְגַדֵּף (ויקרא כד,טז) "מוֹת יוּמָת". מַה לְּהַלָּן בִּסְקִילָה, אַף כָּן בִּסְקִילָה.
You compare it to an adulterer — Compare it to a blasphemer, (and say:) It is written here "moth yumoth," and elsewhere, in respect to a blasphemer, "moth yumoth." Just as there, by stoning, so, here, by stoning.
אַתְּ מַקִּישׁוֹ לַמְנָאֵף, וַאֲנִי מַקִּישׁוֹ לַמְגַדֵּף, אַתְּ מַקִּישׁוֹ לַמְגַדֵּף, וַאֲנִי מַקִּישׁוֹ לַמְנָאֵף, תִּלְמֹד לוֹמַר: (בראשית ט,ו) "שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ".
It is, therefore, written (Genesis 9:6) "One who spills the blood of man, by man shall his blood be spilled." (And in strangulation and stoning, there is no spilling of blood.)
עֲדַיִן אֲנִי אוֹמֵר, יַקִּיז לוֹ דָּם מִשְּׁאָר אֵבָרִים וְיָמוּת! תִּלְמֹד לוֹמַר: (דְּבָרִים כא,ד;ט) "וְעָרְפוּ שָׁם אֶת הָעֶגְלָה בַּנָּחַל", "וְאַתָּה תְּבַעֵר הַדָּם הַנָּקִי מִקִּרְבֶּךָ", הִקִּישׁ שׁוֹפְכֵי דָמִים לְעֶגְלָה עֲרוּפָה: מָה עֶגְלָה עֲרוּפָה בְּהַתָּזַת הָרֹאשׁ, אַף כָּל שׁוֹפְכֵי דָמִים בְּהַתָּזַת הָרֹאשׁ. עֹנֶשׁ שָׁמַעְנוּ, אַזְהָרָה לֹא שָׁמַעְנוּ! תִּלְמֹד לוֹמַר (שמות כ,יב) "לֹא תִרְצָח".
But still, let his blood be spilled from other limbs (and not through "the sword" [i.e., decapitation])! It is, therefore, written (in respect to eglah arufah [the "heifer of the broken neck"], Devarim 21:4) "And they shall break there (with a hatchet) the neck of the heifer in the river-bed … (9) and you shall remove the innocent blood from your midst." All spillers of blood are likened to eglah arufah — Just as eglah arufah, by decapitation, so, all spillers of blood by decapitation. We have heard of the punishment. Whence (is derived) the exhortation? (Exodus 20:13) "Thou shalt not kill."
(שמות כא,יג) "וַאֲשֶׁר לֹא צָדָה, וְהָאֱלֹהִים אִנָּה לְיָדוֹ, וְשַׂמְתִּי לְךָ מָקוֹם אֲשֶׁר יָנוּס שָׁמָּה." אֶחָד שֶׁהָרַג נֶפֶשׁ בְּשׁוֹגֵג, וְאֶחָד שֶׁהָרַג נֶפֶשׁ בְּמֵזִיד, בָּא מֵזִיד וְנָפַל בְּיַד שׁוֹגֵג.
(Exodus 21:13) "And if he did not lie in wait (for him) etc.": One killed unwittingly, and one killed wittingly (in the absence of witnesses). The second falls by the hand of the first.
הָא כֵיצַד? (משנה מכות ב,א) "הָיָה מַעְגִּיל בַּמַּעְגֵּילָה, וְנָפְלָה עָלָיו וַהֲרָגַתּוּ,*מַעְגִּיל בַּמַּעְגֵּילָה: מעביר גליל אבן על הסיד שעל הגג כדי להדקו ולעשותו אטום למים. הָיָה יוֹרֵד בַּסֻּלָּם, וְנָפַל עָלָיו וַהֲרָגוֹ, הָיָה מְשַׁלְשֵׁל בֶּחָבִית, וְנָפְלָה עָלָיו וַהֲרָגַתּוּ, הֲרֵי זֶה גוֹלֶה.
How so? If one were rolling a roller (down), and it fell on him and killed him; if he were descending a ladder, and it fell on him and killed him; if he were letting a bucket (down), and it fell on him and killed him — he is exiled.
אֲבָל הָיָה מוֹשֵׁךְ בַּמַּעְגֵּילָה, וְנָפְלָה עָלָיו וַהֲרָגַתּוּ, הָיָה עוֹלֶה בַסֻּלָּם, וְנָפַל עָלָיו וַהֲרָגוֹ, הָיָה דוֹלֶה בֶחָבִית, וְנִפְסַק הַחֶבֶל, וְנָפַל עָלָיו וַהֲרָגוֹ, הֲרֵי זֶה אֵינוֹ גוֹלֶה." בָּא מֵזִיד וְנָפַל בְּיַד שׁוֹגֵג.
But if he were pulling a roller up, and it fell on him and killed him; if he were ascending a ladder, and it fell on him and killed him; if he were pulling up a bucket, and the rope tore and it fell upon him and killed him — he is not exiled. The witting one comes and falls by the hand of the unwitting one.
וְכֵן הוּא אוֹמֵר: (שמואל א כד,יב) "כַּאֲשֶׁר יֹאמַר מְשַׁל הַקַּדְמֹנִי: מֵרְשָׁעִים יֵצֵא רֶשַׁע, וְיָדִי לֹא תִהְיֶה בָּךְ." וְהֵיכָן אָמוּר? "וַאֲשֶׁר לֹא צָדָה, וְהָאֱלֹהִים אִנָּה לְיָדוֹ".*אִנָּה: זימן.
And thus is it written (I Samuel 24:19) "As stated in the apothegm of the Primal One: 'From the evil shall evil go forth.'" And where is it stated? "And if he did not lie in wait (for him), but G–d put (him) into his hand, etc."
"וְשַׂמְתִּי לְךָ מָקוֹם", אֲבָל לֹא שָׁמַעְנוּ לְהֵיכָן. הֲרֵי אַתְּ דָּן: נֶאֱמַר מָנוֹס לְשָׁעָה, וְנֶאֱמַר מָנוֹס לַדּוֹרוֹת. מַה מָּנוֹס הָאָמוּר לַדּוֹרוֹת, עָרֵי הַלְוִיִּם קוֹלְטוֹת, אַף מָנוֹס הָאָמוּר לְשָׁעָה, מַחֲנוֹת הַלְוִיִּם קוֹלְטוֹת.
(Ibid. "then I shall make for you a place [even now, in the desert,] where he shall flee":) We did not hear (where that place is.) It follows (by identity) A (temporary) "refuge" (in the desert) is spoken of, and a permanent "refuge" (i.e., the cities of the Levites) is spoken of. Just as the latter is in the cities of the Levites, so, the former is in the camp of the Levites.
אִיסֵי בֶן עֲקִיבָה אוֹמֵר: (שמות כא,יג) "וְשַׂמְתִּי לְךָ מָקוֹם", לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר: (שמות טז,כט) "שְׁבוּ אִישׁ תַּחְתָּיו, אַל יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִי." אֵלּוּ אַלְפַּיִם אַמָּה.
Issi b. Akiva says: "then I shall make for you a place": What is the intent of this? (It is written in respect to the Sabbath boundary) (Exodus 16:29) "Let a man sit in his place" — two thousand ells.
אַתְּ אוֹמֵר אֵלּוּ אַלְפַּיִם אַמָּה, אוֹ אֵינוֹ אֶלָּא אַרְבַּע אַמּוֹת? הֲרֵי אַתְּ דָן: נֶאֱמַר כָּן "מָקוֹם", וְנֶאֱמַר לְהַלָּן "מָקוֹם"; מַה מָּקוֹם הָאָמוּר לְהַלָּן, אַלְפַּיִם אַמָּה, אַף מָקוֹם שֶׁנֶּאֱמַר כָּן, אַלְפַּיִם אַמָּה, "וְשַׂמְתִּי לְךָ מָקוֹם אֲשֶׁר יָנוּס שָׁמָּה."
You say it is two thousand ells, but perhaps it is four ells! (three ells for his body, and one to stretch his hands and feet). It follows (by identity that it is two thousand ells), viz.: It is written here (16:29) "place," and it is written elsewhere (in respect to the cities of refuge, 21:13) "place." Just as the latter is two thousand ells, so, the former. Thus, (the intent of) "I shall make for you a place, etc."
(שמות כא,יד) ."וְכִי יָזִד אִישׁ עַל רֵעֵהוּ לְהָרְגוֹ בְעָרְמָה, מֵעִם מִזְבְּחִי תִּקָּחֶנּוּ לָמוּת." לָמָּה נֶאֶמְרָה פָרָשָׁה? לְפִי שֶׁהוּא אוֹמֵר: (ויקרא כד,יז) "וְאִישׁ כִּי יַכֶּה כָּל נֶפֶשׁ אָדָם, מוֹת יוּמָת." וְאַף הַמֵּזִיד וְהַשּׁוֹגֵג וְהָאֲחֵרִים,*הָאֲחֵרִים: ההורג אחרים. וְהַמְרַפֵּא שֶׁהֵמִית, וְהַמַּכֶּה בִרְשׁוּת בֵּית דִּין, וְהָרוֹדֶה בִבְנוֹ וּבְתַלְמִידוֹ בְּמַשְׁמָע? תִּלְמֹד לוֹמַר: "וְכִי יָזִד", לְהוֹצִיא אֶת הַשּׁוֹגֵג; "אִישׁ", לְהוֹצִיא אֶת הַקָּטָן; "אִישׁ", לְהָבִיא אֶת אֲחֵרִים; "רֵעֵהוּ", לְהָבִיא אֶת הַקָּטָן; "רֵעֵהוּ", לְהוֹצִיא אֶת אֲחֵרִים.
(Exodus 21:14) "And if a man be deliberate against his neighbor to kill him, etc.": What is the intent of this section? From (Leviticus 24:17) "And a man if he strike any soul of man shall be put to death," I might think, even if he kills others (i.e., gentiles), or if he were a deaf-mute or an imbecile who killed (another), or if he were a doctor (who killed while) engaged in his profession, of (if he killed while) administering stripes by authority of beth-din, or (if he killed while) chastising his son or his disciple. It is, therefore, written "And if a man be deliberate" — to exclude one who kills unwittingly; "a man" — to exclude a minor (who killed); "a man" — to include others (i.e., gentiles who killed); "his neighbor" — to include (his killing) a minor; "his neighbor" — to exclude (his killing) others.
אִיסֵי בֶן עֲקִיבָה אוֹמֵר: קֹדֶם מַתַּן תּוֹרָה, הָיִינוּ מֻזְהָרִין עַל שְׁפִיכוּת דָּמִים, לְאַחַר מַתַּן תּוֹרָה, לְאַחַר שֶׁהָחְמָרוּ, הוּקַלּוּ. בֶּאֱמֶת אָמָרוּ: פָּטוּר מִדִּינֵי בָשָׂר וָדָם, וְדִינוֹ מָסוּר בִּידֵי שָׁמַיִם. "לְהָרְגוֹ בְעָרְמָה", לְהוֹצִיא חֵרֵשׁ שׁוֹטֶה וְקָטָן, שֶׁאֵינָן מְעָרְמִין.
Issi b. Akiva says: Before the giving of the Torah, we were exhorted against the spilling of blood (of gentiles). After the giving of the Torah, instead of being more stringent, shall we be more lenient? In truth, they said: He (one who kills a gentile) is exempt from the laws of flesh and blood, but his judgment is relegated to Heaven. (Exodus, Ibid.) "to kill him with subtlety": to exclude a deaf-mute, an imbecile, and a minor, who are not "subtle."
"לְהָרְגוֹ בְעָרְמָה", לְהוֹצִיא מְרַפֵּא שֶׁהֵמִית, וְהַמַּכֶּה בִרְשׁוּת בֵּית דִּין, וְהָרוֹדֶה בִבְנוֹ וּבְתַלְמִידוֹ. אַף עַל פִּי שֶׁהֵן מְזִידִין, אֲבָל אֵינָן מַעֲרִימִין.
"to kill him with subtlety": to exclude (from liability for killing) a doctor engaged in his profession, one administering stripes by authority of beth-din, and one chastising his son or his disciple, who, although they are witting (in what they are doing) are not subtly (contriving to kill)....
"מֵעִם מִזְבְּחִי תִּקָּחֶנּוּ לָמוּת." מַגִּיד שֶׁמְּבַטְּלִין עֲבוֹדָה מִיָּדוֹ, וְיוֹצֵא לֵהָרֵג.
(Ibid. 14) "From My (very) altar shall you take him to die": We are hereby apprised that we keep him (a Cohein who has committed a murder) from performing the sacrificial service, and he is taken out to be executed,
"מֵעִם מִזְבְּחִי תִּקָּחֶנּוּ לָמוּת." בָּא הַכָּתוּב לְלַמְּדָךְ עַל רְצִיחָה, שֶׁתִּדְחֶה אֶת הָעֲבוֹדָה. שֶׁהָיָה בַדִּין: וּמָה, אִם שַׁבָּת, שֶׁעֲבוֹדָה דּוֹחָתָהּ, אֵין רְצִיחָה דּוֹחָתָהּ, עֲבוֹדָה, שֶׁהִיא דּוֹחָה אֶת הַשַּׁבָּת, אֵינוֹ דִין שֶׁלֹּא תְהֵי רְצִיחָה דּוֹחָתָהּ? תִּלְמֹד לוֹמַר "מֵעִם מִזְבְּחִי תִּקָּחֶנּוּ לָמוּת", בָּא הַכָּתוּב לְלַמֵּד עַל רְצִיחָה, שֶׁתִּדְחֶה אֶת הָעֲבוֹדָה. שֶׁהָיָה בַדִּין: וּמָה, אִם עֲבוֹדָה, שֶׁהִיא דּוֹחָה אֶת הַשַּׁבָּת, הֲרֵי רְצִיחָה דּוֹחָתָהּ, שַׁבָּת, שֶׁעֲבוֹדָה דּוֹחָתָהּ, אֵינוֹ דִין שֶׁתְּהֵא רְצִיחָה דּוֹחָתָהּ?
Scripture hereby teaching us that murder (i.e., one's having murdered) overrides the sacrificial service. For it would follow (otherwise), viz.: If the Sabbath, which is overridden by the sacrificial service, is not overridden by murder (i.e., one is not executed on the Sabbath), then the sacrificial service, which overrides the Sabbath, how much more so should murder (i.e., one's having murdered) not override it! It is, therefore, written "From My very altar shall you take him to die." And whence is it derived that murder (i.e., execution for murder) does not override the Sabbath? For it would follow (that murder does override the Sabbath), viz.: If the sacrificial service, which overrides the Sabbath, is overridden by murder, then the Sabbath, which is overridden by the sacrificial service, how much more so should murder override it!
לֹא! אִם אָמַרְתָּ בָּעֲבוֹדָה, שֶׁקְּבִירַת מִצְוָה דּוֹחָתָהּ, לְפִיכָךְ הֲרֵי רְצִיחָה דּוֹחָתָהּ, תֹּאמַר בַּשַּׁבָּת שֶׁאֵין קְבִירַת מִצְוָה דּוֹחָתָהּ, לְפִיכָךְ לֹא תְהֵי רְצִיחָה דּוֹחָתָהּ.
No, this may be true of the sacrificial service, which is overridden by the burial of a meth-mitzvah (a body with no kin to bury it), wherefore it is overridden by murder, as opposed to the Sabbath, which is not overridden by the burial of a meth-mitzvah, wherefore murder should not override it. ...
אָמַר תַּלְמִיד אֶחָד מִתַּלְמִידֵי רַבִּי יִשְׁמָעֵאל: הֲרֵי הוּא אוֹמֵר: (שמות לה,ג) "לֹא תְבַעֲרוּ אֵשׁ בְּכֹל מֹשְׁבֹתֵיכֶם", שְׂרֵפָה הָיְתָה בַּכְּלָל וְיָצַאת לְלַמֵּד: מַה שְּׂרֵפָה מְיֻחֶדֶת שֶׁהִיא אַחַת מִמִּיתוֹת בֵּית דִּין, אֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת, וְאַף כָּל שְׁאָר מִיתוֹת בֵּית דִּין, לֹא יִדְחוּ אֶת הַשַּׁבָּת. וּתְהֵי קְבִירַת מִצְוָה דּוֹחָה אֶת הַשַּׁבָּת! וְהַדִּין נוֹתֵן: מָה, אִם עֲבוֹדָה, שֶׁהִיא דּוֹחָה אֶת הַשַּׁבָּת, קְבִירַת מִצְוָה דּוֹחָתָהּ, וְשַׁבָּת, שֶׁעֲבוֹדָה דּוֹחָתָהּ, דִּין הוּא שֶׁתְּהֵי קְבִירַת מִצְוָה דּוֹחָתָהּ!
One of the disciples of R. Yishmael said: It is written (Exodus 35:3) "You shall not light a fire in all of your dwellings on the Sabbath day." Burning was in the category (of all the forbidden Sabbath labors), and it left that category (for special mention) to teach that just as burning, which is distinct in being one of the judicial death penalties, does not override the Sabbath, so, all the judicial death penalties do not override the Sabbath. But let the burial of a meth-mitzvah override the Sabbath, and it would follow (that it does so), viz.: If the sacrificial service, which overrides the Sabbath, is overridden by the burial of a meth-mitzvah, then the Sabbath, which is overridden by the sacrificial service, how much more so should it be overridden by the burial of a meth-mitzvah.
לֹא! אִם אָמַרְתָּ בָּעֲבוֹדָה, שֶׁרְצִיחָה דּוֹחָתָהּ, תֹּאמַר בַּשַּׁבָּת שֶׁאֵין רְצִיחָה דּוֹחָתָהּ, לְפִיכָךְ לֹא תְהֵי קְבוּרַת מִצְוָה דּוֹחָתָהּ. וְנֶאֱמַר: (דברים כא,כג) "לֹא תָלִין נִבְלָתוֹ עַל הָעֵץ, כִּי קָבוֹר תִּקְבְּרֶנּוּ בַּיּוֹם הַהוּא", מַגִּיד, בּוֹ בַיּוֹם שֶׁנִּתְלָה, בּוֹ בַיּוֹם יִקָּבֵר.
No, this may be true of the sacrificial service, which is overridden by murder, wherefore the burial of a meth-mitzvah overrides it, as opposed to the Sabbath, which is not overridden by murder, wherefore the burial of a meth-mitzvah should not override it. And it is written (Devarim 21:23) "His body shall not remain all the day upon the tree." (i.e., On the day that you are permitted to execute him [excluding the Sabbath], you are permitted to bury him.)
רְצִיחָה דּוֹחָה אֶת הָעֲבוֹדָה, וְאֵין פִּקּוּחַ נֶפֶשׁ דּוֹחֶה אֶת הָעֲבוֹדָה. שֶׁהָיָה בַדִּין: מָה, אִם בְּמָקוֹם שֶׁאֵין רְצִיחָה דּוֹחָה אֶת הַשַּׁבָּת, פִּקּוּחַ נֶפֶשׁ דּוֹחֶהָ, עֲבוֹדָה, שֶׁרְצִיחָה דּוֹחָתָהּ, אֵינוֹ דִין שֶׁיְּהֵי פִּקּוּחַ נֶפֶשׁ דּוֹחֶה אֶת הָעֲבוֹדָה? תִּלְמֹד לוֹמַר "מֵעִם מִזְבְּחִי תִּקָּחֶנּוּ לָמוּת", בָּא הַכָּתוּב לְלַמֵּד עַל הָעֲבוֹדָה, שֶׁיְּהֵי פִקּוּחַ נֶפֶשׁ דּוֹחֶה אֶת הָעֲבוֹדָה.
Murder overrides the sacrificial service — how much more so, the saving of a life! For it follows, viz.: If the Sabbath, which is not overridden by murder, is overridden by the saving of a life, then the sacrificial service, which is overridden by murder — how much more so is it overridden by the saving of a life!
רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָה אוֹמֵר: יְהֵי פִקּוּחַ נֶפֶשׁ דּוֹחֶה אֶת הַשַּׁבָּת. וְהַדִּין נוֹתֵן: אִם דּוֹחָה רְצִיחָה אֶת הָעֲבוֹדָה, שֶׁהִיא דּוֹחָה אֶת הַשַּׁבָּת, לְפִקּוּחַ נֶפֶשׁ שֶׁיִּדְחֶה אֶת הַשַּׁבָּת.
"מֵעִם מִזְבְּחִי תִּקָּחֶנּוּ לָמוּת." לָמוּת, וְלֹא לִדּוֹן, וְלֹא לִלְקוֹת, וְלֹא לִגְלוֹת.
"From My (very) altar shall you take him to die": to die, but not to be judged (in a monetary litigation), and not to receive stripes, and not to be exiled. (In all of these instances, he is not prevented even from beginning to sacrifice.)
"מֵעִם מִזְבְּחִי תִּקָּחֶנּוּ לָמוּת." נִמְצֵינוּ לְמֵדִין, שֶׁסַּנְהֶדְרִין בְּצַד הַמִּזְבֵּחַ. אַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר, זֵכֶר הוּא: (מלכים א ב,כח) "וַיָּנָס יוֹאָב אֶל אֹהֶל יי, וַיַּחֲזֵק בְּקַרְנוֹת הַמִּזְבֵּחַ."
"From My (very) altar shall you take him to die": whence we learn that Sanhedrin (which metes out judgment) presides near the altar.