json/Midrash/Aggadah/Yalkut Shimoni on Torah/English/Sefaria Community Translation.json

{
    "language": "en",
    "title": "Yalkut Shimoni on Torah",
    "versionSource": "https://www.sefaria.org",
    "versionTitle": "Sefaria Community Translation",
    "versionTitleInHebrew": "תרגום קהילת ספריא",
    "actualLanguage": "en",
    "languageFamilyName": "english",
    "isBaseText": false,
    "isSource": false,
    "direction": "ltr",
    "heTitle": "ילקוט שמעוני על התורה",
    "categories": [
        "Midrash",
        "Aggadah"
    ],
    "text": [
        [
            "In ten articles the world was created, and what is meant to be said, and in one article he could recover, but heal the wicked who destroy the world created in ten sayings and give good reward to the righteous who fulfill the world created in ten sayings....",
            " R. Yochanan said: \"Against the ten commandments in which the world was created, and from May,",
            "Rabbi Akiva said these twenty-two letters in which all the Torah was given as a bride, and they were engraved with a flame pen on a terrible crown of the Holy One, blessed be He, and when He sought to create the world, they descended and stood before God. In the beginning, the Lord entered his presence and said to him, \"Master of the Universe, that you will create in me the world in which you are going to give the Torah to Israel by Moses, as the Torah commanded us to do.\" The Holy One, blessed be He, replied, \"I will make an impression on you, and. He immediately came out in front of him with his mind. And after that, all the signs were entered, and after all of them they entered Bet. The Master of the Universe said to him, \"I want you to create in me the world in me, which I say every day, Blessed be the Lord, Amen and Amen.\" The Creator replied, \"Blessed is He who comes in the Name of the Lord, immediately received the Holy One, blessed be He, and created the world in him, A thousand said to him, \"Why are you silent, and you do not say anything to me?\" A thousand said to him, \"Master of the Universe, because I have no strength to say before you that all the letters are calculated in a large number and I am in a small number. Two at three in the third with three and all in one. The Holy One, Blessed be He, said to him, \"Do not be afraid that you are the head of all of them as a king. You are one, and I am one, and the Torah is one, which I will give you to the people of Israel, as it is said: I am the Lord your God:"
        ],
        [
            "And from where one is called one, it is said, \"How shall one thousand come after them?\" And from where the Holy One, blessed be He, is called one, And where the Torah is called one, as it is said, \"One Torah will be yours.\" I am the head of all the commandments and the top of all the letters:...",
            "R. Yehuda bar Shalom said, \"It is not written here, but in the beginning, in the merit of Israel, which was called first, as it is written,\" The Holy of Israel is to God, the beginning of its creation. \" For example, why does this resemble a king of flesh and blood who did not have a son, and says, \"Take him from Lenin and Kalmarin to Livni, and everyone would say, 'He has no son,' and he says: 'Take him out of Lenin and Kalmarin.' Rabbi Yehudah ben Pazi demanded that he inform you that they are the two worlds of this world and the world to come.",
            "Another interpretation: Why (does the Torah begin) with the letter Bet? Because it is the language of blessing. And why (did it not begin) with the letter Alef? Because it is the language of cursing. ",
            "Another reason why not in the first place is not to give an opening here to the Epicurean to say how the world can stand and it was created in the language of Arida, but God said: I create it in the language of blessing that I wish.",
            "Another thing is why in the house, according to the fact that she has two poles up and one below, behind him he says to the Creator, \"Who created you in the world?\" . Rabbi Elazar bar Avina says 26 generations was a challenging challenge before God Almighty said before him, Master of the Universe I am the first of letters and you did not create your world in me God told him the world and its entirety were created only thanks to the Torah says God with wisdom founded I am destined to rest in the Sinai, and I will not open it except to you, as I say, I am the Lord your God. Bar Chunya said why his name is called Aleph that the Holy One, blessed be He, agrees to give the Torah to a thousand generations, as it is commanded by a thousand generations. Rabbi Hoshayah Rabbah I will be the master of the art of God, in the manner in which a king of flesh and blood builds Palatrin and does not build him from his own knowledge but from the knowledge of the artist and the artist does not build from his own knowledge, but rather he is hypocritical and has a knowledge of how he makes rooms And how does he do such a thing? The Holy One, blessed be He, looked at the Torah and created the world. And there is no beginning but Torah as to how the Lord said, \"I will begin his journey.\" Rabbi Brachya says in the merit of Moses that the world was created, as it is stated in the beginning and the writing, and Rabbi Huna saw it first in the name of Rabbi Menahem because of three things the world was created in the merit of Challah and the merit of the tithes. And there is no beginning, but there is a certain portion that says the beginning of your cradles applies. And there is no beginning but a tenth of what you have said, the beginning of your fish. And there is no beginning but the firstborns. How many are the firstborn of your land? Tanna Debi Rabbi Yishmael Do not read Bereshit, but rather, by the beginning of Shitin from the six days of creation, it is said: \"My thighs are like those wreaths that will flow from the hollow and descend to the abyss. Made by an artist The work of God's art: Shimon ben Azzai says and your answer is Rabbinic. Flesh and blood mentions his name and then praises Pelan Agusta flan fratata but God is not so but the needs of his world and then mentioned his name is said Genesis God then created:"
        ],
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            "Another taught: \"The holy blessed one said to the Torah: 'Let us make the human...'  She [Torah] replied, 'This human will be short of days, full of conflict, and fall into the hands of sin.  And even if you are patient with it, it will be as if it never came into the world.'  God replied, 'Is it for naught that I am called 'slow to anger and full of compassion?'  God gathered the dust [of the first human] from the four corners of the world - red, black, white and green. Red is the blood, black is the entrails and green for the body. Why from the four corners of the earth? So that if one comes from the east to the west and arrives at the end of his life as he neared departing from the world, the land  will not say to him, \"The dust of your body isn't mine. Go back to where you were created.\" Rather, every place a person goes, a part of him is from there and a part of him is returning there."
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            "Another thing, the Book of Adam's Descendants was passed before him.  He saw David's portion of life would be three hours. He said, \"Master of the world, this should not be decreed! A thought has come to me.\" He [Adam] said to him, \"How many are my years?\" God said, \"1,000 years.\" Adam said, \"Can I give some as a gift?\" God said, \"Yes.\" Adam said, \"I will give him 70 years to be his fate.\" What did Adam do? He brought a contract and wrote on it a contract of gift; and it was executed by God, Metatron, and Adam. Adam said, \"Master of the World, good looks are his, kingship, and songs of praise have I given him in my gift of 70 years of his life; and he will sing before you. And this is written where it says \"behold I have come\" in the book I have written [Tehillim 92]. "
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            "The field that Abraham bought from the children of Chet etc --- R Tanchuma said: from the burial of Sarah to the burial of Abraham was 38 years...... it comes to teach you that all who gave kindness with Sarah merited to give kindness with Abraham. R Shmuel bar Nachman said Shem and Ever were proceeding before [Abraham's] deathbed and the saw which place to direct Abraham our father and they buried him in his [specific] compartment. And it was after death of Abraham, Elokim blessed Isaac."
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            "... \"Until he comes to Shiloh\" - as in the future all of the nations of the world will bring a present to (shai le) the Messiah, the son of David, as it is stated (Isaiah 18:7), \"at that time, a present shall be brought to the Lord of hosts\" ..."
        ],
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        [
            "\"So the Egyptians enslaved the children of Israel with back breaking labor [b'farech]\" (Ex. 1:13). R. Elazar says, \"B'pe rach—with a soft mouth.\" R. Shmuel says, \"B'frichah—With rigor.\" \"And they embittered their lives with hard work[, with clay and with bricks and with all kinds of labor in the fields...]\" (Ex. 1:14). Rava said, \"At first with mortar and bricks, and ultimately with all field work.\" \"[...] all their work that they worked with them with was back breaking labor.\" To the one who says b'frichah—for they exchanged the work of the men with that of women, and the work of the women with that of men. To the one who says there b'pe rach—certainly that was [also] with rigor. At the time that he said (Ex. 1:10), \"Get ready, let us be clever with it,\" Pharaoh gathered all Israel and said to them, \"Please, let some of you work with me today for wages,\" which is as written, \"b'farech—b'pe rach, with a soft mouth.\" He took a sack and a rake, and whoever saw Pharaoh taking a sack and a rake and working with bricks, would do [likewise]. Right away Israel went with alacrity and worked at the craft all day according to their strength (for they were strong and mighty). When it got dark, overseers were set over them, and they said to them, \"Count the bricks.\" They right away stood and counted them, and he said to them, \"Make me the same [amount] every day.\" He appointed Egyptian overseers over Jewish officers. The overseers would come and count the bricks and find a number missing, and the officers were beaten in place of the rest of the people, [for] they would not betray them to the overseers. They said, \"Better that we should be beaten than that the rest of the people be hurt.\" Therefore, when the Omnipresent said (Num. 11:16), \"Gather for Me seventy men,\" Moses said, \"Master of the universe, I do not know who is worthy and who is unworthy.\" He said to him (ibid.), \" '[...W]hom you know'–for these are the elders of the people and their officers who gave themselves up to be beaten in their place in Egypt. They should come and take this greatness.\" From this you may learn that anyone who gives themselves up for Israel merits honor and greatness. \"And with all manner of labor in the field\" (Ex. 1:14)—For is it possible that they worked in the field and not the city? Rather, they decreed upon them, that the men should lie in the field, and the women in the city, in order to reduce their fertility. The women would warm up heated food for them and bring to their husbands all kinds of food and drink and reassure them, saying, \"They did not subjugate us. Ultimately the Holy One blessed be He will redeem us.\" From this, they had relations and were fruitful and multiplied. What was their reward? They merited the spoils of Egypt and the spoils of the Sea [of Reeds], as it says (Ps. 68:14), \"If you lie between the borders—the feathers of a dove covered with silver....\" And it is written (Song 4:12), \"A locked garden\"—these are the women, who were modest like a garden without a breach. \"[A] locked up spring\" (ibid.)—these are the men, who were laid like springs upon the field."
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            "En esos tiempos hubo una guerra entre Kush y los Bnei Kedem. Salió Konkos Rey de Kush a la guerra contra Aram y los Bnei Kedem, dejando a Bilam -que es Laban el Arameo de Petor- el brujo y sus dos hijos Inus y Iamberus, al cuidado de la ciudad. Mientras tanto, Bilam fue hablando con la gente simple del pueblo acerca de rebelarse contra el Konkos el Rey para que no volviese a la ciudad, y el pueblo lo escuchó y lo aceptó, le juraron y lo nombraron a Bilam como Rey sobre ellos y a sus hijos como generales del ejército. Levantaron los muros por dos de sus lados. Por el tercer lado cavaron un sinnúmero de pozos entre la ciudad y el río que rodea toda la tierra de Kush y lo desviaron para inundarlos. Y por el cuarto lado, reunieron serpientes encantadas y venenosas. No había forma de salir ni de entrar. Cuando volvieron el Rey y todo su ejército de la guerra, alzaron sus ojos vieron los muros de la ciudad mucho más altos y dijeron “vieron que tardamos, y levantaron más las murallas de la ciudad y las fortalecieron en defensa por si atacaban los reyes de Kenaan” Cuando se acercaron a los portones de la ciudad y he aquí que estaban cerrados, llamaron a los guardianes diciendo “Ábrannos para que vengamos a la ciudad”, pero se los impidieron por orden de Bilam el brujo, y les declararon la guerra ahí mismo en la puerta, donde cayeron aquel día 130 soldados de Konkos. Al día siguiente, pelearon por el lado del río, pero se hundieron y murieron. Intentaron hacer puentes con maderas, pero al cruzar y llegar a las fosas se empantanaron y murieron 200 soldados más. Al tercer día trataron de entrar por el lado de las serpientes, muriendo ciento setenta hombres, y así dejaron de luchar. Ocurrió durante el sitio de Kush, “Moshé escapó de Mitzraim”, y vino hasta el campamento de Konkos Rey de Kush, y Moshé tenía 18 años cuando escapó, y ya habían sido 19 años que Konkos estaba sitiando Kush. Y el joven iba y venía con ellos. El Rey, sus generales y todos los soldados de su ejército apreciaban mucho al joven porque era grande y querible, era alto como un cedro y su rostro brillaba como el sol, tenía la fuerza y la valentía de un león y era fiel consejero del Rey. Ocurrió tras nueve años, enfermó el Rey gravemente, y al séptimo día murió. Lo momificaron y lo enterraron frente a la puerta de la ciudad que mira en dirección a Mitzraim, y construyeron sobre él un gran mausoleo, alto y hermoso, e inscribieron en él todas sus guerras y proezas. Cuando terminaron de construir, se dijeron unos a otros: ¿Ahora qué haremos? Si hacemos la guerra contra la ciudad, morirán muchos de nuestros soldados. Pero si nos quedamos sitiando, se enterarán los reyes de Aram que murió nuestro Rey y vendrán de pronto a atacarnos y nos matarán a todos. Mejor nombremos para nosotros un Rey y sentémonos en sitio hasta que nos entreguen la ciudad. Entonces, rápidamente se quitaron cada uno sus trajes, los apilaron en el piso, y sobre esa montaña lo alzaron a Moshé. Tocaron los Shofarot y dijeron: “¡Que viva el Rey, que viva el Rey!”. Juraron todos los generales y todo el pueblo darle a la dama Kushita, mujer de Konkos, por mujer, y lo nombraron a Moshé Rey para ellos. Moshé tenía 27 años cuando fue Rey de Kush. Al segundo día de su reinado, todos dijeron ante Moshé: Si al Rey le parece bien, que nos aconseje qué hacer, ya que hemos pasado 9 años sin ver a nuestras mujeres y nuestros hijos mientras sitiamos la ciudad. El Rey contestó al pueblo diciendo: Si ustedes escuchan mi voz, sepan que la ciudad será entregada en nuestras manos. Si hacemos la guerra, caeremos como ya ocurrió, y lo mismo si decidimos entrar por nuestros medios. El plan es: vayan al bosque y traigan cada uno un pichón de cigüeña. Así hicieron, como dijo el Rey. Y ocurrió al crecer los pichones de cigüeña, el Rey ordenó hacerlos pasar hambre dos días, y así hizo el pueblo. Ocurrió al tercer día que el Rey les dijo: que cada soldado tome sus armas y monte su caballo, y que tome el pichón de cigüeña en su mano, levantémonos y hagamos la guerra contra la ciudad, por el lugar donde están las serpientes. Así hicieron, como dijo el Rey. Y fue al llegar al lugar de las serpientes, que [los pichones de cigüeñas] se las comieron y las eliminaron [a las serpientes] de ese lugar. Al ver el Rey y el pueblo la desaparición de las serpientes, alzaron un gran grito de guerra y conquistaron la ciudad. Entonces cada hombre vino a su casa, a su mujer y a lo que sus pertenencias. Cuando Bilam el brujo vio que la ciudad fue conquistada, abrió la puerta, montó su caballo junto a sus dos hijos, y escaparon a Mitzraim y vinieron a Faraón Rey de Mitzraim, que estaba junto a los magos y hechicero que están descritos en el Sefer Hayashar, consejeros de Faraón, para borrar el nombre de Yaakov de la faz de la Tierra. Moshé conquistó la ciudad con su sabiduría, y lo sentaron en el trono real, le pusieron la corona real en su cabeza, y también le dieron por esposa a la dama Kushita. Pero Moshé era reverente y temeroso del Dios de sus padres y no se allegó a ella, porque recordó el juramento que hizo jurar Abraham a Eliezer su siervo diciendo “No tomarás una mujer de las hijas de Kenaan”. Así también había hecho Itzjak al escapar Yaakov de Esav, cuando le ordenó no casarse con las hijas de Jam, porque recordamos los hijos de Jam fueron dados como esclavos a los hijos de Shet y los hijos de Yefet. Por eso Moshé temió a Hashem su Dios, y anduvo ante Él con verdad y con todo su corazón, y no se apartó del camino que anduvieron Abraham, Itzjak y Yaakov. Se fortaleció el reino de los hijos de Kush, hicieron guerra contra Edom, los hijos de Kedem y Aram, todos ellos se rindieron ante los hijos de Kush. Los días que reinó [Moshé] sobre los hijos de Kush fueron 40 años. Tuvo éxito en todas sus guerras, porque Hashem el Dios de sus padres estaba con él. Era el año 40 de su reinado, él estaba sentado en su trono real y su Reina sentada a su derecha. Entonces la Reina les dijo a los ministros y al pueblo: He aquí que 40 años ha reinado este sobre Kush, y a mí no se me ha acercado, y a los dioses de los hijos de Kush no ha adorado. Ahora, escuchen hijos de Kush, y que no reine este. Mi hijo Munjam reinará sobre ustedes, porque es mejor para ustedes servir al hijo de su señor antes que a un extraño, siervo del Rey de Egipto. Todo el pueblo debatió hasta el anochecer. A la mañana siguiente se levantaron temprano, y coronaron a Munjam hijo de Konkos como Rey sobre ellos. Pero tuvieron miedo los hijos de Kush de cómo destronar a Moshé, porque recordaban lo que habían jurado. Entonces le dieron importantes regalos y lo despidieron con grandes honores. Así Moshé salió de allí y dejó de reinar sobre Kush. Moshé tenía 67 cuando salió de Kush, y fue cosa de Dios, porque ya estaba por llegar el fin previsto desde el principio, de sacar a los Bnei Israel."
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            "Another explanation: As she purified the entire house of her father like the blood of a bird (<i>tzipor</i>, used in purifying some impurities). Rabbi Yose bar Chaninah said, 'They sought to mistreat them, as it is written (Deuteronomy 22:27), 'the engaged girl cried for help, but there was no one to save her.'\" (Since the same word is used for Moshe saving them here.) \"He surely drew (<i>dalah dalo</i>) for us\" - in this world and in the world to come. He drew once and gave the whole flock to drink. \"He said to his daughters, 'And where is he'\" - maybe he is from that seed of, \"where is Sarah, your wife,\" through whom the whole world is blessed. And why was he called the priest (<i>kohen</i>) of Midian? Because the sons of his daughters would in the future be high priests. Rabbi Yehoshua says, \"It was [priesthood to] idolatry, like the matter about which it is said (Judges 18:30), 'and Yehonatan the son of Gershom the son of Menashe.'\" R. Elazar the Modaai says, \"He was a minister, like the matter about which it is stated (II Samuel 8:18), 'and the sons of David were ministers (<i>kohanim</i>).'\" Rabbi Yochanan said in the name of Rabbi Yose ben Kisma, \"Great is a drink, as it distanced two families away from Israel, as it is stated (Deuteronomy 23:5). 'Because of the matter that they did not greet you with bread and water.'\" But Rabbi Yochanan himself said, \"It distances the close, etc., and it brings the distant close, as it is stated (Exodus 2:20), 'call him and let him eat bread'; it brings the Divine Presence to the prophets of Baal, as it is stated (I Kings 13:20), 'While they were sitting at the table'; and it causes the eye to avoid the wicked, [as in] Yonatan ben Gershom.\" Rabbi Simon said in the name of Rabbi Eliezer, \"He is the one that did kindness to Moshe, as it is written, 'Why did you abandon the man? Call him and let him eat bread.'\" Rabbi Simon said, \"There is no kindness here, he paid him his wage, as it is written, 'He surely drew for us.'\" And when did the Holy One, blessed be He, pay him back? In the days of Shaul, as it is written (I Samuel 15:6), \"Shaul said to the Kenites (Yitro's descendants), 'Come, withdraw, etc.'\" And did he do kindness to all of the Children of Israel; and did he not do kindness to Moshe alone? Rather it is to teach you that anyone who does kindness to one of the Children of Israel, Scripture counts it as if he did kindness to all of the Jewish people. And behold these things are a fortiori (<i>kal vechomer</i>): With one who does kindness for someone who he is obligated to, see what the Holy One, blessed be He, paid him back; all the more so is it with someone who does kindness for someone who he is not obligated to. "
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            "...Rabi Pinchas and Rabi Chilkiyah said in the name of Rabi Simon: the ministering angels gathered to Hashem and said before Him: Master of the world, when is the beginning of the year? And He said: Why do you ask Me? I and you should ask the Court Below. And what is the meaning of \"like Hashem our G-d whenever we call upon Him,\"--calling upon Him is by the festivals, as it is said, \"These are the festivals of Hashem, a holy calling.\" Rav Krispa said in the name of Rav Yochanan: in the past, these were the festivals of  Hashem; from now on, it is as you call them. If you call them, they are My festivals, and if not, they are not My festivals. \"This month is for you\"--you count according to it and the nations of the world do not count according to it. Rebbi said in the name of Rabi Yehuda bar Ilai: the way of the world is that the greater count according to the greater, and the smaller count according to the smaller. Eisav, who is greater, counts according to the sun, which is greater, and Yaakov, who is smaller, counts according to the moon, which is smaller. Rav Nachman said: it's a good sign; the greater one rules during the day and does not rule at night, so too the wicked Eisav rules in This World and does not rule in the World to Come. The smaller one rules by day and by night, so too Yaakov rules in This World and in the World to Come. Rav Nachman said: all the time that the light of the greater one shines, the light of the smaller one is not noticed; when the light of the greater one sets, the light of the smaller one is noticed. So too as long as the light of Eisav is shining, the light of Yaakov is not noticed; once Eisav's light sets, the light of Yaakov is noticed, as it is said: \"Arise and give light...\" This month [is the first of months:] Rav Shmuel bar Abba said, every month that is begun from six hours or less, the eye has power to see it. From six hours or more, eyes have no power to see it. And the month that Hashem said to Moshe [Nisan 2448] was begun from above six hours, and no eye could see it; but Hashem showed it to him with a finger and said to him, \"this month....\". Rav Acha said in the name of Rav Shmuel bar Nachmani: the year that Yisrael left Egypt, the months of the year and the months of the period were equal. Rav Chiyya said in the name of Rav Yochanan: Hashem wrapped Himself in a talis with tzitzis and stood Moshe here and Aharon here, and called to Michael and Gavriel, and He made them as if they were the witnesses of the new moon. He said to them: how did you see the moon? Before the sun or after the sun? To its north or to its south? How much was it tilted, and how wide was it?--He said to them, according to this order [of questioning] your children will be sanctifying the month Below; through an elder and through witnesses and through a talis with tzitzis..."
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            "Another Explanation \"And first born of your children you shall redeem\" (Exodus 13:13) Where [is this law sourced:] If his father did not redeem him, he should redeem himself. [We are] taught to say: \"And all first born of my sons I will redeem\" (Exodus 13:15). Rabbi Yosei the Galilean says since the Torah said \"Redeem your sons\" and \"Teach your sons Torah\", if you learn regarding the study of Torah that if his father did not teach him he teaches himself. So to if [his father] did not redeem him he is obligated to redeem himself. [This is] not [so] if you said regarding the study of Torah that it is equal in weight to everything such that if his father did not teach him [Torah] he teaches himself. You should say regarding redemption that it is not equal in weight to everything therefore if his father did not redeem him he should not redeem himself. Behold circumcision will prove that it is not equal in weight to everything for if his father did not circumcise him he circumcises himself. So to if his father did not redeem him he should redeem himself. [This is] not [so] if you said regarding circumcision [that one who is not circumcised] is cut off [from the Jewish people] that if his father did not circumcise him he circumcises himself. You should say regarding redemption that [one who is not redeemed] is cut off [from the Jewish people] therefore if he was not redeemed he should not redeem himself. You said explain. [From] a general principal all three can be understood. Circumcision is not like Torah study and Torah study is not like circumcision and neither of them are like redemption and redemption is like neither of them. The common element between them is that they are all a command for the father to do for his son [but] if the father did not do for his son the son shall do for himself. Accordingly anything that is a command for the father to do for his son [but] if the father did not do for his son the son shall do for himself. From here they said a person is obligated from the Torah to circumcise his son, to redeem him, to teach him Torah, to teach him a craft and to marry him off. Rabbi Akiva says even to teach him to swim. Rebbi says even manners. \"It will be when your son will ask you tomorrow saying\" (Exodus 13:14) there is 'tomorrow' now [literally the next day] and there is 'tomorrow' after a [long] time. \"Tomorrow the sign shall come to pass\" (Exodus 8:19) this is tomorrow now. \"Tomorrow I will stand on top of the hill\" (Exodus 17:9) This is 'tomorrow' now. \"Tomorrow your children will say to our children\" (Joshua 22:24) This is 'tomorrow' after a [long] time. \"What mean the decrees, laws and rules\" (Deuteronomy 6:20) is found to be saying they are four sons: one wise, one simple, one wicked, and one who does not know to ask. The wise one what does he say? \"What are the decrees, laws and rules etc.\" Accordingly you say to him about the laws of Passover and say to him \"We do not have desert after the Passover sacrifice\" (Mishna Pesachim 10:8). The simple one What does he say? \"What is this?\" You shall say to him \"With a strong hand he took us out\" (Exodus 13:14). The wicked one What does he say? What is this work for you? For you and not for him and because he takes himself out of the collective his is a heretic Accordingly you take him out of the collective and say to him \"It is because of what the LORD did for me when I went free from Egypt.\" (Exodus 13:8) for me and not for him if he was there [in Egypt] he would not have been freed. And the one who does not know to ask you open for him as it says \"You shall tell your son on that day\" (ibid)."
        ],
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        [],
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        [
            "\"And the waters will came back and cover the chariot and the horsemen\" (Exodus 14:26) And even Par'oh, according to Rabi Yehuda, as it says \"the chariots of Phar'oh and his army\" (15:4). Rabi Natan says Par'oh was the exception, since we have this verse about him: \"maybe for this I made you stand up\"(Exodus 9:16). And there are those who say that at the end Par'oh went down and drowned, as it says \"and the horse of Par'oh came\" (Exodus 15:19). \"And the children of Israel went into the sea in dry ground\" - the angels of service were astounded, saying: 'the children of Israel, idolaters that they are, are coming on dry land?!' And from where do we know that even the sea was filled with rage from Above? Because the text says \"and the waters were like rage to them\" [since the vav is missing to the word chomah, wall, it can be read as chema, rage; so you can re-read the verse as \"the water was like anger on their right and on their left\"]. And what caused them to be saved from their right and their left? From the right, it was Torah, which they would receive later on, as it says \"From His right, [He gave] a fiery law to them\". And left? This is tefilin."
        ],
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        [
            "",
            "",
            "",
            "",
            "",
            "",
            "... Said R' Levi: The Holy One Blessed Be He appeared to them like a picture which is visible form all angles. A thousand people may gaze on it and it gazes on all of them. So is the Holy One Blesses Be He. When He spoke, every individual Yisrael maintained: \"He spoke to me!\" \"I am Hashem your (plural) G-d\" is not written here, rather \" I am Hashem your (singular) G-d\". Said R' Yosi: In accordance with each and everyone's personal capacities did the word speak to him. Do not be astonished at the Manna which came down on Yisrael - each one tasting the flavour that he was capable of tasting - the infants in accordance with their capacities... the young men in accordance with their capacities... and the old in accordance with their capacities. If that was so in the case of the Manna, that everyone tasted the flavour that he could appreciate, the word (the word of Hashem at the receiving of the Torah), all the more so! Said (King) David (Psalm 29:4): \" The Voice of Hashem is in strength\". It does not say \"In HIS strength\", but just strength - in the strength (capacities) of each man.",
            ".."
        ],
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        [
            "",
            "",
            "",
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            "",
            "...And the tables were the work of God. the tablets were not created from earth (i.e. this physical world) rather from heaven"
        ],
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        [
            "When the Holy One came to give the Torah to Moshe, he said over the order of the Readings, the Mishna, the aggadah and the Talmud as it says \"And God spoke all these words...\" (Shemot 20:1) - even what an experienced student would ask his teacher. The Holy One said to him go and \"teach it to the Children of Israel...\" (Devarim 31:19) Moshe replied 'Master of the world, you write it down for your children!' Gd said to him, 'I want to give it to them in writing, but it is revealed before me that in the future the nations of the world will rule over them and take it away from them. Then my children will be like the nations!' So Moshe said 'give them the Readings in written form and the aggadah, Mishna and Talmud orally.' \"And the LORD said to Moses: Write down these...\" (Shemot 34:27) this refers to the Readings, \"...for in accordance with these...\" (ibid.) refers to the Mishna and Talmud which make the distinction between Israel and the nations of the world."
        ],
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        [
            "[Ed.: \"Menorah\" down below should probably be Menuda. \"Chazar l'Suro\", is the only time in Chazal that that form appears.  It appears frequently, also in regard to converts, as Chazar M'suro.  Perhaps its a mistake here, or perhaps it is actually meant as some kind of opposite.  This translation begins in the middle, at a really cool part.] At that moment (while the people were mourning their punishment) God said to Moshe, go and bring some satisfaction to those poor ones, whose hearts have left them. Moshe said: Master of the Universe! With what can I give them satisfaction? God said back to him: Go and bring them satisfaction, with words of Torah. Which is what it means: “Speak to the Children of Israel, When you come to the land of your settlement, which I am giving to you, and you make a fire-offering to the Lord ...\" (Num 15:2,3). At that moment there was a great quarrel between the Children of Israel and the converts. Such that God had to ask Moshe: Why are they making this quarrel?! Did I not write for you all, in My Torah, “The congregation shall have one law and the stranger residing among you the same law … one Torah and one justice” (15:15,16). From here, they taught: There are three kinds of converts. There is a convert that is completely like a non-Jew, a convert that is similar to a donkey, and there is a convert just like Abraham our forefather. What kind of convert is completely like a non-Jew? He has improperly killed meat and unkosher meat in his home, but he says, I’ll go and convert so I can be amongst them. Because they have good food and they’ve got holidays and Sabbaths, and I’ll still eat these in my house. So he twists [misrepresents? pushes?] himself and goes and converts. When he then turns from the proper path, he receives punishment, for his own good, to save him from what he is doing.  The Holy One said to Israel: My children, just as he loved you, so you must love him. As it says, “And you shall love the convert” (Deut 10:19). What kind of convert is similar to a donkey? He goes to marry a Jewish woman, and they say to him, we won’t allow you to be with her unless you convert.  So he twists himself and goes and converts.  When he then turns from the proper path, he receives punishment, for his own good, to save him from what he is doing. The Holy One said to Israel: My children, just as he sought comfort from you, so shall give him comfort. As it says, “And the convert you shall not oppress” (Ex 22:20).  What kind of convert is just like Abraham our forefather?  He goes and searches out all the nations in the world.  When he sees that they too tell of the goodness of the Jewish people, he says, I will go and convert, and thus bring myself under the wings of the Shechina.  As it says, “Let no convert who has joined himself to the LORD say, ‘The LORD will surely exclude me from his people.’ (Isa 56:3)."
        ],
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        [
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            "",
            "R' Shim'on ben Lakish said, \"Pinhas is Eliahu.  The Holy One, Blessed be He, said to him, 'You have made peace between Israel and Me in this world.  Even in the next world, you are the one who will make peace between My children and Me, as it is said (Mal. 3:23-24), \"Lo, I will send the prophet Elijah to you before the coming of the day of the Lord ...  He shall reconcile parents with children.\"\"\""
        ],
        [],
        [
            "",
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            "",
            "\"From the families of Menashe son of Yosef\" (Numbers 27:1) - just as Yosef loved the land, so too those who came from his loins loved the land. \"The names of the daughters were Mahlah etc\" (Numbers 27:1) - you could imagine (but you'd be wrong) that the one mentioned first was greater in deeds as well, so the text says \"they were Mahlah, Tirtzah etc\" (Numbers 36:11 presenting different order of names) to teach that they were all equally good. \"They stood in front of Moshe\" (Numbers 27:2) the text is teaching that they did not stand until they 40th year, the year in which Aharon died, as it says \"and Aharon the priest went up etc\" (Numbers 33:38)."
        ],
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            "",
            "Parashat Masei",
            "These are the journeys of the children of Israel. The Lord said to Moses, \"Write down the journeys that the Israelites have taken in the wilderness, so that they may know how many miracles I performed for them in each journey.\" It is similar to a king whose son fell ill, so he took him to another place for his healing. When they returned, the father began to mention the journeys, saying, \"Here we slept, here we were honored, here you had a headache.\" Similarly, the Lord said to Moses, \"Count for them all the places [where they angered Me].\" This is why it is said, \"These are the journeys of the children of Israel.\" It is written (Isaiah 63:11), \"Then His people remembered the days of old, of Moses: Where is He who brought them up out of the sea with the shepherd of His flock? Where is He who put His Holy Spirit within them?\" Just as one does not bring the flock into the cool shade, so too, the Israelites did not enter the cool shade for forty years.",
            "Another explanation: Just as sheep do not gather treasures, only the shepherd in the wilderness, so too, Israel lived for forty years without gathering treasures.",
            "Another explanation: Just as in a place where the shepherd leads, the flock follows, so too, Israel would travel to any place that Moses and Aaron guided them. And Moses wrote (hinting with the numerical value 318): \"And they journeyed from Raamses in the first month.\" It is written, \"He made the moon for festivals; the sun knows its setting.\" Rabbi Yochanan said, \"The sun was created only to illuminate during the day.\" It is written, \"Let there be lights in the firmament.\" But if so, why was the moon created? To sanctify the beginnings of months and years. Rabbi Shila of Kfar Tamarta said in the name of Rabbi Yochanan, \"Even though the sun knows its setting, we learn from here that we do not count the moon unless the sun has set.\" Yusta Haverya said in the name of Rabbi Berachya, \"And they journeyed from Raamses in the first month, on the fifteenth day of the month.\" If you count the moon until that point, there are only fourteen (heard or measured). From here we learn that we do not count the moon unless the sun has set.",
            "\"And they journeyed from Raamses.\" The Lord said to Israel, \"When you were in Egypt, you were scattered for a period of forty days. I brought you together for a brief moment in Raamses, and now you are scattered in all the lands. I will gather you again, as it is said, 'And it shall come to pass on that day, the Lord will extend His hand a second time.'\"",
            "\"On the morrow of the Passover, the children of Israel went out.\" It is written, \"The Lord your God brought you out of Egypt at night.\" But did they not go out at night? Was it not during the day? Rather, it teaches us that the redemption began for them in the evening, as it is said, \"And this day shall be a memorial for you.\" It is a day that is a memorial for you, but we did not hear which day it is. When it says, \"And Moses said to the people, 'Remember...',\" it is still unclear. But when it says, \"On the morrow of the Passover, on the fifteenth day of the festival,\" and they did not go out until the festival day itself, it becomes clear."
        ],
        [
            "And they journeyed from Elim. That very day was the Sabbath in which they complained, as it is stated, \"And the people murmured against Moses\" (Exodus 16:2). And Moses assured them that they would receive food the next day, as it is written, \"And in the morning, you shall see the glory of the Lord\" (Exodus 16:7). On the first day of the week, which was a Sabbath, the manna descended for them from the beginning, as it is written, \"On the sixth day, they shall prepare what they bring in\" (Exodus 16:5).",
            "Moses, Aaron, and Eleazar ascended the mountain. Moses was ashamed to say to Aaron, \"The time has come for you to depart from this world.\" Aaron said to him, \"My brother, do you wish to know what is written about Abraham?\" Moses replied, \"Yes.\" Aaron said, \"And you shall come to your ancestors in peace, and you shall be buried in a good old age\" (Genesis 15:15), and he did not feel any pain. Aaron said to him, \"If God were to say to you after a hundred and twenty years that you will die, what would you say?\" Moses replied, \"The Righteous Judge.\" Aaron then asked him, \"And if He were to say to you today, what would you say to Him?\" Moses answered, \"The Righteous Judge is trustworthy in me.\" Aaron said, \"Since you have accepted it upon yourself, let us ascend to the top of the mountain, for so the Lord told me.\" As Aaron was walking after him, the angels were astonished and said, \"When Isaac ascended the altar and did not resist, you were amazed. Come and see the great one going after his younger brother to accept death willingly.\" Moses did not know how to disrobe Aaron of his outer garments and dress Eleazar with them, as it would not be appropriate to remove the sacred garments out of their order or to leave Aaron unclothed. God said, \"You do what you need to do, and I will do what I need to do.\" Moses disrobed Aaron, and Aaron swallowed himself up in the mountain, while the ministering angels dressed Eleazar. Moses dressed Eleazar in the priestly garments that he had removed from Aaron, in his presence. God then showed Moses His favor and informed him that no one else would take away his greatness. Afterward, God descended and took Moses' soul with a kiss, as it is stated, \"By the mouth of God\" (Deuteronomy 34:5). Moses and Eleazar kissed Aaron. Moses kissed one cheek and Eleazar kissed the other cheek. Some say that Moses undressed Aaron from his ankles, and the cloud of glory descended and covered him. Moses asked, \"What do you see?\" Aaron replied, \"I see nothing except that the cloud of glory clothes the limbs you undress.\" Moses continued undressing him until the cloud of glory covered him up to his waist. Then the cloud of glory descended and covered him up to his neck. Aaron said to Moses, \"My brother, what do you see? What is death like?\" Moses replied, \"Until now, I see nothing except that the cloud of glory has covered me up to my neck.\" Once Moses had completely undressed him, the cloud of glory covered Aaron entirely. Moses called to Aaron, \"My brother, what is the death of the righteous like? Where are you?\" Aaron replied, \"I am not worthy to tell you, but I wish I had come here earlier.\" When Moses saw how Aaron was passing away, Moses desired the same fate. When Moses said to God, \"As Aaron, your brother, has passed away,\" God said, \"The Lord, the God of spirits, will visit him.\" And when Aaron died and disappeared from them, Moses and Eleazar descended, and all of Israel stood trembling and eagerly waiting to see him because he was a lover of peace and pursued peace. But the Satan came between them and made all of Israel feel Moses and Eleazar's loss. All of Israel held them responsible and said, \"Where is he?\" God concealed him for the life of the world to come. They said, \"We do not believe you. Perhaps you made an unjust decision against him and imposed a death penalty on him. We, all of Israel, seek to stone Moses and Eleazar.\" Immediately, God said to the ministering angels, \"Lift up Aaron's staff, the lovers of the Eternal's exaltedness, so that Israel will know and not harm Moses and Eleazar.\" The ministering angels lifted Aaron's staff with the Eternal's exaltedness, and God went before the staff and mourned over it, and the ministering angels echoed His mourning. True Torah was in his mouth, and so on. When Israel saw the staff lifted with the Eternal's exaltedness and God and the ministering angels mourning over it, all of Israel, from the greatest to the smallest, rose and mourned for him with great mourning, weeping heavily over him, as it is said, \"And all the house of Israel wept for Aaron.\" Come and see the honor and praise of the righteous Aaron, whom the entire world mourns. But when Miriam died, they did not mourn her or bury her. Moses went ahead, and Aaron followed, and they buried her. Even for our teacher Moses, all of Israel did not weep for him as they wept for Aaron, because he used to rebuke them in every matter. It is written about Moses, \"And the children of Israel wept for Moses,\" and about Aaron, it is written, \"All the house of Israel.\" This shows that they never bowed to the yoke of sin, as neither man nor woman ever said anything rebellious. And when Moses saw the honor and praise of Aaron, with his staff elevated in the exaltedness of the world, and God and the ministering angels surrounding him and mourning over him, immediately he sat and wept, saying, \"Woe is me, for I am left alone.\" When Miriam died, not a single Israelite came to us except for me, Aaron, and his sons. We stood before her bier, we wept and mourned, and we buried her. When Aaron died, I and his son engaged in burying him. We stood before his bier, and I wondered, \"Who will stand for me at the time of my death? Neither father, nor son, nor brother, nor sister—who will mourn for me?\" At that moment, the Almighty replied to me, \"Do not fear, for I myself will stand for you, and I will bury you with great honor, as it is written, 'And he buried him in the valley.' Just as Aaron's cave was concealed and unknown, so shall your burial place be concealed and unknown, as it is written, 'And no man knows his burial place.' Just as the Angel of Death had no dominion over Aaron except through a kiss, so shall the Angel of Death have no dominion over you, and you shall depart with a kiss, as it is said, 'By the mouth of God.' Immediately, Moses' mind was settled. Blessed are the righteous, for the Almighty Himself gathers them, as it is written, 'The honor of God will gather you.' Furthermore, the ministering angels go out to meet them, rejoice in their arrival, receive them with a pleasant countenance, and say to them, 'Come in peace, rest on your beds,' as it is written, 'Let peace come and let them rest on their couches.'\"",
            "According to God (Written in Remez 106)",
            "\"And they camped by the Jordan.\" Rabbah bar bar Channah said to me: \"I saw a certain place that was three parasangs away.\"",
            "\"When you cross the Jordan into the land of Canaan\" - Rabbi Yehuda ben Beteira says: \"The phrase 'Canaan' refers to the land of Canaan, not the Jordan.\" Rabbi Shimon ben Yochai says: \"Behold, it says, 'Beyond the Jordan,' which means the land of Canaan extends as far as the Jordan.\" Rabbah bar bar Channah said in the name of Rabbi Yochanan: \"The Jordan only flows from Jericho and southward.\" For what halachic purpose? If we say it is referring to a vow, it follows the language of people, and wherever they call it the Jordan, it is forbidden [to bring tithes there]. Rather, it is referring to tithing of animals. It is also taught similarly: The Jordan flows from the cave of Pamias and passes through the Sea of Sivhah, the Sea of Tiberias, and the Sea of Sodom, and it empties into the Great Sea. The Jordan is only from Jericho and southward. Rabbi Chiya bar Acha said: Why is it called Jordan? Because it descends from Dan. Rabbi Abba said to Rav Ashi: Do we learn it from here? But it is written: 'They called it Dan,' etc. Rabbi Yitzchak says: It was named Pamyas. And it is taught in a Baraita: The Jordan flows from the cave of Pamias.",
            "\"And if you do not drive out the inhabitants of the land, then those whom you let remain shall be irritants in your eyes and thorns in your sides\" (Numbers 33:55). The Lord said to the children of Israel: \"I have commanded you to utterly destroy them, but you have not done so. Instead, you have engaged with the ways of the immoral woman, etc., and you have followed the practices of the wicked beasts.\" Behold, Jeremiah comes from the lineage of Binyamin, and he reproaches you with harsh words that displease you, and his prophecies are thorns in your sides. Therefore, the verse needs to specify that these are the words of Jeremiah, son of Chilkiah.",
            "\"And the boundary shall be the sea.\" It was taught: What is considered the Land of Israel and what is considered outside the Land? Anything that receives abundant water from the torrents of Ammon and is within the Land [of Israel], it is considered part of the Land. Anything that receives abundant water from the torrents of Ammon but is outside the Land, it is considered outside the Land. And those who are at sea see them as if a thread is stretched over them from Kefarloriya to the Ocean Sea, from the River of Egypt to the Ocean Sea. Within the thread is the Land of Israel, and outside the thread is outside the Land. The rabbis ask: What is the purpose of the phrase \"and the boundary shall be the sea\"? It is needed for those at sea. But Rabbi Yehuda says it is not necessary for those at sea.",
            "\"And one prince.\" Rav Giddel said in the name of Rav: From where do we derive that orphans who come to divide their father's estate, the court appoints a trustee for them to represent their interest in the matter? It is derived from the verse that states, \"And one prince from each tribe.\"",
            "\"And their fields shall be for their livestock.\" The water source of the city belongs to its residents; their livelihood and the livelihood of others take precedence over the livelihood of others. The livestock of the residents take precedence over the livestock of others. Their laundry and the laundry of others, their laundry takes precedence. The livelihood of others and their laundry, the livelihood of others takes precedence. Rabbi Yossi says: Their laundry takes precedence over the livelihood of others. How do we know this? It is derived from the verse: \"And their fields shall be for their livestock and for their possessions and for all their animals.\" What does \"all their animals\" include? If we say it includes all living creatures, isn't a living creature already included in the category of livestock? Rather, what does \"all their animals\" mean? It refers specifically to their actual livelihood. However, is it not because of the distress caused by the shortage of laundry that they vigorously compete for it? Rav Abahu said: Cities of refuge were not designated for burial, as the verse states: \"And for all their animals, they have been given for life, and not for burial.\" The Gemara raises an objection: But regarding the city of refuge, it is stated: \"His place shall be there, and his death shall be there, and his burial shall be there.\" Why is the verse not concerned about causing distress to the killer? The Gemara answers: From the phrase \"from the wall of the city and outward,\" the Torah teaches that it must be given a rooftop enclosure. From where are these matters derived? Rava said: Since the verse says \"from the wall of the city and outward,\" the Torah is saying: First give it an enclosure, and afterward measure its boundaries. It was taught in a baraita: Rabbi Eliezer, son of Rabbi Yossi HaGelili, says: The depth of the cities of the Levites is two thousand cubits. Go out from them one thousand cubits, and there is a designated area that is a quarter of that size for fields and vineyards. From where are these matters derived? Rava said: Since the verse says \"from the wall of the city and outward\" by one thousand cubits all around, the Torah is saying: Surround the city with one thousand cubits, and a quarter will be the designated area. Rava bar Adda said: I found it explained in the town where there were two thousand cubits between each pair of towns. How many boundaries were there? Sixteen. How many corners were there? Sixteen. Because eight of the boundaries and four of the corners come from the eight boundaries and four corners of the surrounding towns, the designated area is a quarter larger than the surrounding area. If you add four more corners, it becomes a third larger. If you add another corner, it becomes a quarter larger than that. Abaye said: I also found it explained in the town where there were one thousand by one thousand cubits. How many boundaries were there? Eight. How many corners were there? Sixteen. How many corners were there for the boundaries and how many corners were there for the corners? Eight for the boundaries and four for the corners, totaling twelve. Rabina said: What is the meaning of \"a quarter\"? A quarter of what? Rav Ashi said: A quarter of the boundaries. The Sages said to Rabina: Rav Ashi, but it is written \"around.\" What does \"around\" refer to? If you don't say this about the corners, then with regard to the elevation, as it is written, \"And they shall throw the blood against the altar all around,\" \"around\" should also mean literally around. Rather, what does \"around\" refer to? It refers to the corners of the altar. So here too, \"around\" refers to the corners of the city. Rav Abba said to Rav Ashi: But there is the horn of the corner in the town, making it a rounded shape. And I need a square shape. He said to him: Say that we say: He should see it as if it were squared. Rav Abba said to Rav Ashi: Since how much is a square larger than a circle? It is a quarter. These eight, sixty-two, and seventy-seven cubits are a third larger. Rav Ashi said: This is true when it is a perfect square, but when it is a diagonal line, we need more, as every cubit in a square is like two fifths in a diagonal line. On that day, Rabbi Akiva expounded on two verses. One verse states, \"And their measurements shall be from outside the city, one thousand cubits,\" and another verse states, \"From the wall of the city and outward, one thousand cubits around.\" It is impossible to say \"one thousand\" twice, as it is already stated as \"one thousand.\" How, then, do we understand it? One thousand cubits is the boundary for the fields, and one thousand cubits is the boundary for the Sabbath limit. Rabbi Elazar, son of Rabbi Yosei HaGalili, says, \"One thousand cubits is the boundary for the fields and vineyards.\" And regarding them, forty-two cities were given, which served as cities of refuge for the Levites. These are the words of Rabbi Meir. Rabbi Yehuda says, \"They did not receive any reward for them.\" Rav Kohana said, \"There is a dispute about the forty-two cities. One opinion holds that they were given for the reception of refugees, and the other opinion holds that they were given for the priests.\" The one who holds that they were given for the reception of refugees argues from the fact that it is written, \"For yourselves and for all your needs,\" meaning that these cities are for all your needs. However, regarding the six cities of refuge, everyone agrees that they did not receive any reward for them.",
            "\"This is the land that shall fall to you as an inheritance.\" What does it mean \"to you\"? It is fitting for you. It can be compared to a king who had both male and female slaves, and he wanted to marry his male slaves to female slaves from another estate. The king pondered and said in his mind, \"My male slaves and my female slaves are better off if I marry my male slaves to my female slaves. They belong to me, and Israel belongs to me.\" As it is written, \"For the land is Mine\" (Leviticus 25:23), and \"For the children of Israel are My servants\" (Leviticus 25:55). It is better for Me to grant My land to My servants, to My people. Therefore, it is said \"to you.\"",
            "\"Speak to the children of Israel, saying... When you cross over... and you shall designate cities for yourselves.\" This is what the verse means: \"Good and upright is the Lord; therefore, He instructs sinners on the way\" (Psalms 25:8). David said before the Lord: \"Master of the Universe, if not for Your mercy, Adam, the first man, would not have had a standing. When You said to him, 'On the day you eat from it, you will surely die,' he did not fulfill it. Instead, You removed him from the Garden of Eden [and he lived for 930 years and then died]. What did You do to him? You banished him from the Garden of Eden.\" For why was he banished? Because he brought death upon generations, and he deserved to die immediately. However, You had compassion on him and banished him, similar to the case of an unintentional killer who is exiled to the cities of refuge. Moses said, \"Master of the Universe, if someone unintentionally kills in the south or in the north, how will he know where the cities of refuge are so that he can flee there?\" God said to him, \"Prepare clearly marked roads to the cities of refuge. Establish signposts for them so that they will not be led astray and the avenger of blood will not find them.\" Moses asked, \"How?\" God replied, \"Set up cities of refuge with well-marked roads leading to them.\" That is why it is said, \"Good and upright is the Lord.\" If He made a path and a way for murderers to escape and be saved, how much more so for the righteous. The verse says, \"He will guide the humble in justice\" (Psalms 25:9).",
            "\"For you are crossing the Jordan.\" Why is this portion stated? Because it says, \"Then Moses set apart three cities.\" I only know that Moses set them apart beyond the Jordan. From where do I derive that Moses commanded Joshua to set apart cities of refuge? The verse states, \"And you shall designate cities for yourselves.\" After the inheritance and settlement, the verse speaks, or is it only speaking about their entry into the land immediately? The Torah teaches us by saying, \"When the Lord your God cuts off the nations.\" After the inheritance and settlement, the verse speaks. And \"you shall designate\" means it is merely an invitation. I might think it includes villages as well. Therefore, it says, \"cities.\" If \"cities\" is mentioned, I might think it even includes hamlets. Therefore, it says, \"cities.\" How is it known that there were only markets and places for convening there? There are six cities of refuge, which do not receive additional cities of refuge on the other side of the Jordan River until they are designated in the land of Canaan. The cities of refuge should not have gardens or orchards. They should not have inns or taverns. They should not have marketplaces. They should be places of refuge. You should contribute funds for them. They should not be converted into cities of exile. There should be six of them so that if one is taken, another will be available in its place. If their numbers decrease, they should be replenished. They only need one or two. You shall say to them, \"When you enter the land, designate cities of refuge for yourselves.\" The obligation to designate cities of refuge is dependent on your entry into the land. One might think that once they have entered the land, they are obligated to designate cities of refuge outside the land. Therefore, it says, \"I am giving you,\" indicating that just as I have given them to you, you are obligated to designate cities of refuge and not outside the land.",
            "\"And you shall designate for yourselves cities\" - Could these be large or small cities, either from the cities that the Canaanites built or from the cities that the Israelites will build? It is stated, \"cities,\" indicating both large and small cities, not smaller than the cities that the Canaanites built or than the cities that the Israelites will build upon entering the land. Since it is stated, \"to flee there,\" one might think that a person may determine the location of the city of refuge on their own. Therefore, it is stated, \"there,\" indicating a designated place. It is stated here, \"there,\" and it is stated there, \"there\" - just as the manner of designating the city of refuge there is based on the words of the Torah, so too, the manner of designating the city of refuge here is based on the words of the Torah. Alternatively, could the cities of refuge be designated based on the discretion of the court forever? Therefore, it is stated, \"there,\" to teach that the first designation is based on the words of the Torah, and the subsequent designations are based on the court's discretion....",
            "\"And the accused shall flee there.\" This means that one should not leave there, neither for the sake of fulfilling a positive commandment, nor for the sake of monetary matters, nor for the sake of saving lives. Even all of Israel should go there, and even a military officer like Yoav ben Tzruya should not leave from there forever, as it is stated, \"There, there shall be his place of residence; there, his death shall be; and there, his burial shall be.\"",
            "If a person unintentionally kills another, except for killing his own father. And we raised a dilemma: Does a son go into exile because of his father? Rav Kahana said: This is not difficult. This statement applies to Rabbi Shimon, who said that strangulation is more severe than the sword. If the unintentional killing is by a sword, it can be atoned for, but if it is by strangulation, it cannot be atoned for. According to the Rabbis who say that the sword is more severe and it kills one's father unintentionally, it is considered unintentional killing by the sword, and it cannot be atoned for. Rava said: The exception is for one who strikes his father intentionally with a vessel. Since in the case of intentional murder, he is liable to be executed, the same applies even in the case of unintentional murder. This teaches us this halacha. \"And the accused shall flee there\" — \"murderer\" includes any murderer by implication. It is stated \"unintentionally causing death,\" implying that it includes even one who unintentionally kills his father or mother. Therefore, the verse states \"murderer causing death.\" I only stated that \"murderer causing death\" excludes one who unintentionally kills his father or mother, as he does not go into exile. \"Murderer\" but not one who plotted. \"Unintentionally causing death\" excludes intentional killing; these are the words of Rabbi Chanina. Rabbi Elazar ben Matya says: \"Unintentionally causing death\" excludes killing on Shabbat. \"Unintentionally\" excludes killing one's father on a weekday.",
            "Why is it stated \"redeemer of blood\"? Because it says, \"If the avenger of blood finds him, he may kill him\" (Numbers 35:27), I would think that he may be killed without any formal procedure. Therefore, it is stated \"until they stand before the congregation\" (Numbers 35:12), which implies that there must be a legal proceeding. If one was pursuing another to kill him, and they said to him, \"You are a member of the covenant community,\" he should know that it is written in the Torah, \"Whoever sheds the blood of man\" (Genesis 9:6), etc. He may say, \"Even so, he is a murderer; let him die before he kills.\" He may kill him and save the life of this person. Similarly, if one was pursuing a woman to rape her, and they said to him, \"She is a married woman,\" he should know that it is written in the Torah, \"The adulterer shall surely be put to death\" (Leviticus 20:10), etc. He may say, \"Even so, he is an adulterer; let him die before he commits adultery.\" He may kill him and save the life of this woman by sacrificing his own life. I might think that he may kill him as soon as he pursues him, whether for murder or adultery. Therefore, it is stated, \"And the murderer shall not die until they stand before the congregation\" (Numbers 35:12). The Sages taught in a Baraita: \"And the murderer shall be put to death\" (Numbers 35:30) - it is a mitzvah in the hand of the redeemer of blood. If there is no redeemer of blood, he does not have the authority to execute the murderer. These are the words of Rabbi Yossi HaGelili. Rabbi Akiva says: The authority to execute the murderer is in the hand of the redeemer of blood, and all people are obligated concerning him. What is the reason for Rabbi Yossi HaGelili's opinion? Is it not written, \"If a man commits murder\" (Numbers 35:16)? And Rabbi Akiva, who is it written for? Rav Zutra bar Tovia said that Rav said: It refers to a murderer who went outside the designated boundary and the redeemer of blood found him and killed him. The one who is killed is executed for his own death. This statement does not follow the opinion of Rabbi Yossi HaGelili or the opinion of Rabbi Akiva. This is what Rabbi Eliezer said: \"Until they stand before the congregation\" - what is the purpose of this phrase? Since it is written, \"And the redeemer of blood shall kill the murderer; when he meets him, he shall kill him\" (Numbers 35:19), I might think that the redeemer of blood can immediately kill him. Therefore, it is stated \"until they stand before the congregation.\" Rabbi Yossi HaGelili and Rabbi Akiva derive the same interpretation from the phrase \"until they stand.\" It is derived from a teaching: How do we know that the Sanhedrin, when they see a person who has killed a soul and is not liable to be executed until he stands before the court, can still judge him and impose the death penalty? It is derived from the phrase \"until they stand before the congregation.\"",
            "And the cities that you shall give: Including the first cities or excluding the first cities? It is derived from the phrase \"and you shall give the cities\" - which means you shall give the three cities, etc. What is the purpose of stating \"and the cities, along with their pasturelands\"? This teaches us where the cities of refuge are located - three on the east side of the Jordan River and three in the land of Canaan, as it is stated, \"You shall give beyond the Jordan, etc.\" Until the three cities were chosen in the land of Canaan, the three cities on the east side of the Jordan did not accept the accidental manslayer, as it is stated, \"Six cities of refuge shall you have.\" Only when all six cities were ready to accept, they functioned together. It is taught in a Baraita: Moses designated three cities on the east side of the Jordan River, and correspondingly, Joshua designated three cities in the land of Canaan. And they were aligned like two rows: Hebron in the territory of Judah corresponds to Bezer in the wilderness. Shechem in the hill country of Ephraim corresponds to Ramoth in Gilead. Kedesh in the hill country of Naphtali corresponds to Golan in Bashan. And the three cities should be arranged in a triangle, so that there is a direct line from the south of Hebron to Hebron, from Hebron to Shechem, and from Shechem to Kedesh, and from Kedesh to the north. On the east side of the Jordan, three cities, and in the land of Israel, three cities. Abaye said: In Gilead, murderers were common, as it is written: \"Gilead, a city of workers of mischief, is stained with blood\" (Hosea 6:8), indicating that they used to lie in wait to kill souls. And what about this matter? And what about that matter? From this angle and from that angle? Abaye said: In Shechem as well, murderers were common, as it is stated: \"The company of priests shed blood on the way to Shechem\" (Hosea 6:9), indicating that they used to join together to kill souls, just as these priests would join together to distribute the terumah in the granary. And furthermore, the verse states: \"And you shall give them forty-two cities\" (Numbers 35:7). Abaye said: These cities accept unintentional manslayers, whether they were aware of it or not, whereas those cities only accept them if they were aware. And Hebron is indeed a city of refuge, as the verse states: \"They gave to Caleb Hebron\" (Joshua 14:13). Abaye said: This is a separate matter, as it is written: \"They gave the fields of the city and its villages to Caleb\" (Joshua 21:12). And Kedesh is indeed a city of refuge, as the verse states: \"Rekem and Kinneret, Kedesh\" (Joshua 19:37). And it was taught in a Baraita: These cities are not made like small cities or large cities, but rather as medium-sized towns. Rav Yosef said: There are two Kedesh cities. Rav Ashi said: Such as Salka and Akra, which are Kedesh cities.",
            "There shall be cities of refuge. I only have that they accept in the land, but how do I know that they also accept outside the land? The verse states: \"There shall be.\" When the people of Transjordan came to the land of Canaan, I might have thought they should count six cities there. Therefore, the verse states: \"You shall give three cities beyond the Jordan\" (Numbers 35:14). When the people of the land of Canaan came to Transjordan, I might have thought they should also count six cities there. Therefore, the verse states: \"You shall give three cities in the land of Canaan\" (Numbers 35:14). For I have said that if their sword is rebuilt, others will be established in their place, and the first ones will not return to their original place. From now on, the verse states: \"There shall be six cities of refuge\" (Numbers 35:13), indicating that the second ones return to their original place. It is written: \"And to the resident alien and to the settler among them, they shall be cities of refuge for you\" (Numbers 35:15). And it is written: \"For you, as a refuge, they shall be\" (Numbers 35:12). This is not difficult: Here, it refers to a resident alien or settler who killed a resident alien or settler. Here, it refers to a resident alien or settler who killed an Israelite. And they raised a dilemma: Therefore, a resident alien and an inadvertent killer, when they are killed, are included. The teaching is comparing a resident alien to an inadvertent killer. Just as an inadvertent killer is not treated differently whether he killed a relative or someone unrelated, he is still subject to punishment. So too, a resident alien is not treated differently whether he killed a relative or someone unrelated, he is still subject to punishment. Rav Chisda said: This is not difficult. Here, when he killed through descent, since an Israelite is exiled, he is also exiled. There, when he killed through ascent, since an Israelite is exempt, he is put to death. Rava said to him: Is it not all the more reasonable to say that even when he killed through descent, since an Israelite is exiled, he is put to death in exile? There, when he killed through ascent, since an Israelite is exempt, he is put to death. Rather, Rava said: In the case of one who says \"permitted,\" Abaye said to him: He is considered an inadvertent killer. Abaye said to him: I say that when one says \"permitted,\" he is an unwitting transgressor. Abaye said to him: I am different because I say that when one says \"permitted,\" he is close to acting intentionally.",
            "\"And for the resident alien and for the settler.\" Or just as Israel is exiled through the actions of an Israelite, so too Israel is exiled through the actions of a resident alien. You may say, if when an Israelite killed him, he is exempt, a fortiori, he should not be exiled, but rather, if he killed an Israelite, he is put to death. These six cities shall be for refuge. Why is it stated? Because it says, \"You shall give three cities on the other side of the Jordan\" (Deuteronomy 19:7). I might have thought that I should first designate the first city as a city of refuge; therefore, the verse states, \"These six cities shall be.\" This teaches that not one of them shall be designated until all six are designated.",
            "\"And if he struck him with an iron tool.\" Samuel said, \"Why is it not stated 'with a hand in iron'? Because iron kills with any stroke, therefore the Torah did not give it a measure of the amount [required for liability]. And it is as we say, 'He was cut into pieces with iron.' If one dipped it into water or into fire, and he cannot rise from there and dies, he is liable. How do we know this? Samuel said, according to the principle of 'or with enmity,' to include one who minimizes [his act of killing]. There was a man who minimized his act of killing his companion by exposure to sunlight, and she died. Ravina ruled that Rav Acha bar Yaakov should be liable, but Ravina ruled in accordance with the principle of 'or with enmity' [that he is exempt]. If a murderer who did not intend to commit a transgression [but did so] is liable for minimizing [his act], then for damages caused intentionally but through coercion, it is not a proper judgment to impose liability for minimizing [the act]. Rav Acha bar Yaakov exempts him, according to the principle of 'he shall surely be put to death,' for the one who struck is a murderer. It is specifically for a murderer that I have obligated you for minimizing [the act], but for damages caused [by coercion], one is not liable for minimizing [the act]. And if he struck him with an iron tool and he died, why is it stated? Because it says, 'Or with a stone in his hand,' etc. I might have thought that I only have liability if he killed with these [specific objects], with stones and with wood. How do I know that with iron as well [he is liable]? Therefore, it says, 'And if he struck him with an iron tool.' This teaches that until it says, 'I have liability' if when he killed with a stone and with wood, I am liable. \"But if you say so, you punished him beyond the requirements of the law.\" Therefore, it is stated, \"And if he struck him with an iron tool.\" [Just as it says, 'or with a stone in his hand,' so too with iron] in his hand. You might think it was openly before the One who said and the world came into being, that iron kills with anything. Therefore, it is not stated 'in his hand,' but rather even with a needle or even with a reed. I might have only known that if he killed with an iron tool, he would be liable for casting ashes and incense upon him. From where do I know this? Therefore, it says, 'he shall surely be put to death,' regarding the murderer.\"",
            "\"מות יומת\" (written in a remez 322). \"מות יומת,\" the murderer shall be put to death, meaning you shall kill him, and if you do not kill him, for the killing of his ox, it is written in a hint. \"אתיא רוצח רוצח\" (written in a hint, i.e., indirectly). A murderer should be treated as a murderer. \"רוצח וגואל הדם\" (written in two separate verses) that come together, but they do not teach us anything new (written in the book of Judges).",
            "And if he struck him with a stone in his hand, why is it stated? Because it says, \"If men quarrel and one strikes the other,\" I understand that if they struck each other whether with a matter that can cause death or with a matter that cannot cause death, it is stated, \"And if he struck him with a stone in his hand,\" to indicate that he is not liable unless he struck him with a matter that can cause death. And from where do we derive that in a place that can cause death? It is derived from the phrase, \"And he throws upon him a stone, and he dies,\" which indicates that he is not liable unless he struck him with a matter that can cause death. And concerning a place that can cause death, I have only that if he struck him with a stone, he is liable. From where do we derive that rolling stones and pillars upon him are also included? It is stated, \"He is a murderer; he shall surely be put to death.\"",
            "Or with a wooden implement, why is it stated? Because it says, \"And if a man strikes his slave or his female slave with a rod,\" I understand that whether he struck him with a matter that can cause death or with a matter that cannot cause death, it is stated, \"Or with a wooden implement,\" to indicate that he is not liable unless he struck him with a matter that can cause death. And from where do we derive that in a place that can cause death? It is derived from the phrase, \"And if a man is quarrelsome, etc.,\" which indicates that he is not liable unless he struck him with a matter that can cause death. And concerning a place that can cause death, I have only that if he struck him with a wooden implement, he is liable. From where do we derive that throwing boards and wooden beams upon him are also included? It is stated, \"He is a murderer; he shall surely be put to death.\" From where do we derive that if he struck him with a stone, you would say that he struck him with a clump of salt or with a dried fig cake, or he dropped a basket filled with dirt or a basket filled with pebbles upon him? It is derived from the phrase, \"And if he struck him with a stone in his hand,\" or with a wooden implement. From where do we derive that if he struck him on the head of a beam or on the helm of a ship, you would say he is liable? It is stated, \"Or with a wooden implement in his hand.\" From where do we derive that if one pushes his fellow into water or into fire, or incites a snake against him, you would say it is only if he is able to cause his death? It is stated, \"In his hand,\" to include even if he cannot cause his death. As it is said, \"The hand of the witnesses shall be first upon him,\" and if he fled to Babylon, they could go there to execute him. You would say that the redeemer of blood should kill him, etc. From where do we derive that even if he said, \"I am unable to accept him,\" it is stated, \"When he strikes him,\" to include even in a case where he cannot accept him. The redeemer of blood should kill the murderer; it is a mitzvah for the redeemer of blood to do so. And from where do we derive that if he does not have a redeemer of blood, the court appoints a redeemer of blood? It is stated, \"When he strikes him.\" Why is it stated \"redeemer of blood\"? Because it says, \"And if he struck him with an iron implement, or with a stone in his hand,\" [or with a wooden implement in his hand]. I have only that if he killed him with these, he is liable, but with what did he kill him?",
            "Another interpretation: From where do we derive that you evaluate the construction of a father based on all three cases? Neither the sight of a stone is like the sight of wood, nor is the sight of wood like the sight of a stone. And neither the sight of this nor the sight of that is like the sight of iron, and the sight of iron is not like the sight of the other two. The equal side in all three cases is that they are capable of causing death, and causing death is a mitzvah for the redeemer of blood. Therefore, even if he pushed him into water or into fire, or incited a dog against him, or struck him with a snake, you evaluate the construction of a father based on all three cases. Neither the sight of a stone is like the sight of wood, nor is the sight of wood like the sight of a stone. And neither the sight of this nor the sight of that is like the sight of iron, and the sight of iron is not like the sight of the other two. The equal side in all three cases is that they are caused by things that cause death, and causing death incurs liability. Thus, one who pushed him into fire or into water, or incited a dog against him, or incited a snake against him, their judgment is left to Heaven. Or if one threw him with his hunting implements intending to harm him, from where do we derive that even if he says, \"I cannot accept him,\" it is stated, \"When he strikes him,\" indicating that he should be killed upon contact. And if he pushed him due to enmity, and is not enmity itself enmity? What is the purpose of stating \"enmity\" and \"hatred\"? Rather, just as hatred leads to striking him, enmity also leads to striking him. In the case of striking him with his implements, it is stated that \"he shall die.\" What is the meaning of \"his implements\" mentioned here? The term \"his implements\" mentioned below indicates that the act of throwing and striking caused his death. Since it is stated \"he shall surely die,\" one might think that anyone who strikes will die. However, the text provides clarifications: a minor who struck, a mentally incompetent person who struck, a teacher who struck, and a toddler who struck. Additionally, the striking in the context of rebellion and striking out of love are also included. But intentional striking is distinguished from unintentional striking. An adult is distinguished from a minor, a resident is distinguished from a stranger, and the intention to kill him is specified. In the case of a planned ambush, a distinction is made for a mentally incompetent person. However, if he survives for a day or two, a distinction is made, except for a master who struck his servant. This is because the Babylonian Talmud specifies that the exemption for acting unknowingly applies only to a strike without intent, a teacher who struck, and striking in the context of rebellion and out of love. Since it is stated \"and you shall do to him as he intended,\" one might think that even the one who sends the strike is liable. But it is stated \"he shall surely die\" regarding the striker, not the sender. This implies that I am lenient with the sender in cases where the strike is not intended to be lethal, but the striker still strikes with lethal intent. It is stated \"he shall surely die,\" not the sender. I am lenient with these individuals, but I am not lenient with striking other people's slaves. Therefore, it is stated \"he shall surely die\" regarding the striker. I am lenient with other people's slaves, but I am not lenient with the slave himself. Hence, it is stated \"he shall surely die\" regarding the striker. I am strict when it comes to one's father who is a president, but I am not strict when it comes to one's father who is a judge. Therefore, it is stated \"he shall surely die\" (he shall surely die). I am strict when it comes to one's father who is a judge in the Supreme Court (not the Great Court). Therefore, it is stated \"he shall surely die\" regarding the striker. It is possible to say all these cases apply to one's father when he committed a transgression, indicating liability. Since it is stated, \"And all Israel shall hear and fear,\" it was established that they should execute by way of stoning. One might think that if a pregnant woman is a transgressor, they should delay her execution until she gives birth. Therefore, it is stated \"he shall surely die\" regarding the striker. One might think that if she is in her third month of pregnancy, they should not delay her execution until she gives birth, but if she is in her ninth month of pregnancy, they should delay her execution until she gives birth. Therefore, it is stated \"he shall surely die\" or \"he shall surely die\" referring to the death penalty decreed by the court. How do we know that they should strike him with stones, arrows, and clubs? It is stated \"he shall surely die\" from every side. This is applicable only when the Sanhedrin is in its rightful place. When the Sanhedrin is not in its rightful place, a person is liable to be killed by the falling of his house or being dragged by a wild animal, etc. Since it is stated \"Honor your father and your mother,\" it means that when one kills his son, the son is exempt from punishment. Therefore, it is stated \"the avenger of blood shall put him to death,\" etc.",
            "Or if he struck him with enmity, why is it stated \"by his hand\"? Because it states \"or if he struck him with an iron tool\" etc., \"or with a stone\" etc., \"or with a wooden tool\" etc. I only know that if he killed him with those, he is liable. How do I know that if he choked him, strangled him, or kicked him, he is also liable? It is stated \"by his hand\" from any manner of killing."
        ],
        [
            "And if it happened suddenly, excluding the case of a cornered animal. Without enmity, excluding a hater. A person who pushed another with his body, or one who threw something on him with the intention of causing a descending object that serves a purpose. Without intent, excluding one who intended to throw on one side and it landed on the other side. And one who did not intend, excluding one who intended to throw two and ended up throwing four. And if one brings harm to his fellow in a forest, just as a forest grants permission for one to be harmed and cause harm to enter it, so too any place grants permission for one to be harmed and cause harm to enter it. The Sages taught: A blind person is not exiled, as it is stated \"without seeing\" to exclude the blind according to Rabbi Yehuda. Rabbi Meir says \"without seeing\" to include the blind. What is the reasoning of Rabbi Yehuda? As it is written, \"And if one brings harm to his fellow in a forest,\" which even includes a blind person who comes without seeing its full extent. And Rabbi Meir says \"without seeing\" to exclude intentional action. \"Without seeing\" means not bringing the one who throws at night. It was taught in a braita that Rabbi Yehuda says: A blind person has no shame. What is the reasoning of Rabbi Yehuda? As Rabbi Yehuda derived from the verse \"Do not favor him, and your eye shall pronounce guilt.\" Just as there the blind are excluded as witnesses, so too here the blind are excluded. And Rabbi Yehuda exempts them from cases of capital punishment by the court. Similarly, he exempts them from cases of lashes. This is derived from the principle that one wicked person exempts another wicked person from cases of capital punishment by the court. And Rabbi Yehuda exempted him from all the laws of the Torah, as he said: \"And the congregation shall judge between the smiter and the redeemer of blood.\" Whoever is included in the case of a smiter and a redeemer of blood is included in matters of judgment, and whoever is not included in the case of a smiter and a redeemer of blood is not included in matters of judgment. Rav Yosef said, initially, I used to say that if someone tells me that the halacha follows Rabbi Yehuda, I would observe an extra day of Yom Tov in accordance with the opinion of the Rabbis, as I did not take it into account and I performed a mitzvah. Since I heard that which Rabbi Chanina said: \"Greater is the one who is commanded and performs than one who is not commanded and performs,\" if someone tells me that the halacha does not follow Rabbi Yehuda, I would observe only one day of Yom Tov in accordance with the opinion of the Rabbis. And Rabbi Yehuda exempted him from all the commandments of the Torah, as he said: \"These are the commandments and the statutes and the ordinances.\" Whoever is included in matters of judgment is included in the commandments, statutes, and ordinances, and whoever is not included in matters of judgment is not included in the commandments, statutes, and ordinances. \"Without seeing\" excludes the blind. These are the words of Rabbi Yehuda, and so on. Apparently, Rabbi Yehuda held that partial knowledge is not considered the same as complete knowledge, while Rabbi Meir held the opposite view. And we raise a contradiction: I know that there are vows but I do not know that there are ways to annul them, [one who acts as if he did not hear at all], I know that there are ways to annul them [but] I do not know that this is a vow. Rabbi Meir says: One should never annul a vow unless he knows within the same day that it is a vow, and we do not say that partial hearing is like complete hearing. And Rabbi Yehuda says: One may annul it within the same day even if he does not know that it is a vow, as we say that partial hearing is like complete hearing. Rava said: Here we have an issue related to the verse, and there we have an issue related to the verse. Rabbi Yehuda holds that regarding a case of a murderer, it is written: \"And if someone brings harm to his neighbor in the forest,\" anything that is included in the term \"forest\" applies, and a blind person also falls within the category of \"forest.\" And if you say that \"without seeing\" includes the blind person, it is unnecessary, but rather we learn that it excludes the blind person. And Rabbi Meir holds that in matters of vows, it is written: \"And her husband heard it and remained silent,\" Rabbi Yehuda holds that partial hearing is like complete hearing, and Rabbi Meir holds the opposite.",
            "And he fell upon him. These are the unintentional killers. If one was spinning a grinding stone in a circle and it fell on him and killed him, or if one was dragging a barrel and the rope snapped and it fell on him and killed him, or if one was descending a ladder and it fell on him and killed him, then this person is exiled. But if one was pulling a grinding stone and it fell on him and killed him, or if one was carrying a barrel and the strap broke and it fell on him and killed him, or if one was climbing a ladder and it fell on him and killed him, then this person is not exiled. This is the general rule: any case where the cause of death is due to a descending object leads to exile, but if it does not involve a descending object, there is no exile. From where do we derive this? Shmuel said that the verse \"And he fell upon him and died\" implies that the manner of falling must be in a customary manner. \"And he fell\" includes the case of someone who leapt into a well. \"And he died\" teaches that the person is not an enemy and does not seek his harm in court. It indicates that the person's words were not evaluated and his testimony was not accepted. The Sages taught: \"And he is not his enemy, he shall testify for him, and he does not seek his harm, he shall judge him.\" We find that a person is considered an enemy when he hates someone. If he loves someone, from where do we derive it? It is a logical deduction. If he hates someone because he is distant from him, then he also loves someone because he is close to him. The rabbis further asked about the phrase \"And he is not his enemy, he does not seek his harm.\" What is the interpretation? One answer is that it refers to a judge. Another answer is as it was taught: \"And he is not his enemy.\" Issi ben Yehuda says: From here we learn about two Torah scholars who hate each other and should not sit together in judgment.",
            "And he shall not be biased towards him, in order to disqualify those who hate him from sitting in judgment. I only have a source for disqualifying haters; how do I know to include relatives? Therefore, it is stated: \"Between the one who strikes and the avenger of blood.\" I only have a source for judges who disqualify haters and relatives; how do I know about witnesses? Therefore, since you are judging, and the Torah said, \"put to death based on the testimony of witnesses,\" just as judges disqualify haters and relatives, witnesses also disqualify haters and relatives. Furthermore, what applies to judges, who have ongoing authority, to disqualify haters and relatives, does not apply to witnesses, as their authority is not ongoing, and they do not disqualify haters and relatives. I only have a source for the case of a murderer; how do I know about other capital offenses? Therefore, it is stated: \"These judgments.\" I only have a source for the people of Israel; how do I know about converts? Therefore, it is stated: \"These judgments shall be for you as for the native-born.\" I only have a source for cases involving loss of life; how do I know about cases involving monetary matters? Therefore, it is necessary to state: \"Upon these judgments.\" Just as cases involving loss of life are included in these judgments, so too cases involving monetary matters are included in these judgments. But how do I know that cases involving monetary matters are not included in these judgments? Therefore, it is stated: \"These judgments.\" How do I know about cases involving loss of life? It is stated: \"And the congregation shall judge, resulting in ten.\" And it is stated: \"And they shall save the congregation, resulting in ten.\" And how do I know about three additional judges? Since the Torah said, \"put to death based on the testimony of witnesses,\" just as witnesses are two, judges are also two, and a court cannot add another one, thus we have three judges. Some interpreters of the Scriptures say that three testimonies are mentioned in the passage to teach you that cases involving loss of life require three judges.",
            "How do we know that a smaller Sanhedrin, consisting of twenty-three members, is sufficient? As it is stated: \"And the congregation shall judge, and they shall deliver the slayer from the hand of the avenger of blood.\" The term \"congregation\" indicates that the judgment of the congregation is effective, and the term \"congregation\" implies a minimum of ten individuals. How do we know to include an additional three? It is derived from the verse: \"You shall not follow the majority for evil.\" I understand that one should be with them for the good, meaning even if there is only one person advocating for the defendant, it is sufficient. However, the verse states: \"To pervert [the judgment]\"; this implies that even for evil, meaning if there are two people advocating for conviction, the judgment is still effective. And the Sanhedrin, which is not equivalent to them, may not add another member, as the minimum number required is already twenty-three.",
            "And the congregation shall deliver the killer. From here we learn that whether a person has killed intentionally or unintentionally, they are all brought to the cities of refuge, and the court sends and brings them from there. Whoever is deserving of death is executed, and whoever is not deserving of death is acquitted. And whoever is deserving of exile is returned to their place, as it is said: \"And the congregation shall return him.\"",
            "\"Until the death of the High Priest.\" It was taught in a beraita: \"In all cases, if one intentionally kills a person, he is executed; if he unintentionally kills, he is exiled. And if he violates a positive commandment or a negative commandment, it is as if he violated them all.\" That he is executed for intentional murder is obvious; the need for exile for unintentional killing is necessary to teach us. The Gemara asks: According to the first explanation, since it is written \"until the death of the High Priest,\" say that anyone who has a mitigating factor of returning [to his city of refuge] is not subject to exile, but it is not necessary to teach us that if one kills a High Priest or a ruler, he is never released from there. The Gemara responds: It teaches us that halakha. And say this also: According to the second explanation, the phrase \"to flee there\" teaches that every murderer, even a ruler, is included in its literal meaning. And if he violates a positive commandment, isn't it obvious that if he didn't violate it, he is like an ordinary person? The Gemara explains: That is what it is saying—if he violates it, he is like an ordinary person. This is obvious! The Gemara responds: It is necessary to teach us that we only adjudicate cases of a High Priest before the Supreme Sanhedrin, as it is written: \"They shall bring all the great matters to you,\" which indicates that the matters of a great person are adjudicated only by a Supreme Sanhedrin. The Gemara suggests: Say this also: Who is it written about? It is written about a great matter. One who was anointed with the anointing oil, one who was distinguished by his garments, and one who surpassed his contemporaries in wisdom—these factors determine the return of the murderer [to the city of refuge]. Rabbi Yehuda says: Even a high-ranking military commander returns the murderer [to the city of refuge]. From where are these matters derived? As we learned, it is stated: \"Until the death of the High Priest.\" And it is written: \"For in the city of refuge he shall remain until the death of the High Priest.\" Rabbi Yehuda has an alternative derivation: It is written in another verse: \"He shall dwell in his own city until the death of the High Priest.\" And the term \"the great\" mentioned in these verses refers only to the High Priest. \"Until the death of the High Priest.\" Therefore, the deaths of the priests provide them with sustenance and clothing, so that they will not pray for the deaths of their children. The reason for this is that they do not pray for it, as it is said: \"A baseless curse shall not come.\" That elder said to Ravah: I heard that they were supposed to seek mercy for their generation, but they did not. And there are those who say that the reason is so that they will pray for their children not to die. The reason for this is that they do pray for it, as opposed to not praying for it. What could they have done differently? Here they say: They have committed many sins and transgressions. There, they say: They have established false witnesses and caused a decree. That elder said, etc. For that man who was bitten by a lion from afar, Rabbi Yehoshua ben Levi did not respond to him for three days.",
            "\"Just as the city accepts, so too its boundary accepts.\" And they raised a contradiction: \"And he shall dwell in it, but not in its boundary.\" Abaye said: This is not difficult. Here it is referring to the city's acceptance, and here it is referring to the boundary's acceptance. And you can derive from it that they do not make a field a boundary, and a boundary a field; they do not make a city a boundary, and a boundary a city. Rav Sheshet said: This is only necessary for leniencies.",
            "\"Until the death of the High Priest,\" Rabbi Meir says: A murderer shortens the days of a person's life, while a High Priest extends the days of a person's life. It is not just that someone who shortens the days of a person's life should face judgment before someone who extends the days of a person's life. Rabbi says: A murderer defiles the land and removes the Divine presence, while a High Priest causes the Divine presence to dwell in the land. This is not a proper judgment, etc. And if he leaves, he leaves. Rabbi Elazar ben Azariah says: If the measure of punishment is mild and he takes even one step, he becomes liable for his life. By analogy, we learn that a greater measure of kindness applies. The Sages teach: \"And if he leaves, he leaves.\" I would only know that this applies to intentional acts. From where do I derive that it also applies to accidental acts? The verse states: \"And if he leaves, he leaves\" — regardless. And it was taught in a Baraita: For an intentional act, he is killed, but for an accidental act, he is exiled. This is not difficult: Here, when the Torah speaks in the language of human beings, and here, when the Torah does not speak in the language of human beings. Abaye said: It is logical to conclude that when the Torah speaks in the language of human beings, the outcome should not be more severe than the beginning. Just as the beginning, in the case of an intentional act, results in being killed and exiled for an accidental act, so too, the outcome, in the case of an intentional act, should result in being killed and exiled for an accidental act.",
            "\"The manslayer shall return to his own land of possession.\" To his own land of possession he shall return and not to a different land as his fathers held. These are the words of Rabbi Yehuda. Rabbi Meir says: He also returns to the land as his fathers held. Similarly, when it says \"Veshav El Mishpachto\" (and he shall return to his family), it means he returns to the authority that was in place there. These are the words of Rabbi Meir. Rabbi Yehuda says: He does not return to the authority that was in place there. He only returns to his family, to his own family, and not as his fathers held. These are the words of Rabbi Yehuda. Rabbi Meir says: He also returns to the authority that was in place there. And concerning the possession of his fathers, just as his fathers held it, he completes his return from there.",
            "And the congregation shall return him. I might think that if someone is obligated to be exiled but did not have a chance to go into exile before dying, the congregation should return him, meaning they should treat his corpse as if it were a living person. Therefore, it is stated \"והשיבו\" (and they shall return him), indicating that his body should not be moved from its place. \"El Ir Miklato\" (to the city of his refuge). If the murderer was found outside the city of refuge, they would bring him back. I might think they can bring him back to any nearby city. Therefore, it is stated \"El Ir Miklato\" (to the city of his refuge) which implies his specific designated city. \"Asher Nus\" (that he fled to). He should not leave to rescue someone from a draft, from a river, from a fire, or from a battle. \"Shamah\" (there), he should not go to distribute charity to the poor. I might think if the person in need is poor, he should not go, but if the person in need is rich, he should go. Therefore, it is stated \"Shamah\" (there). I might think that if there are rich people similar to him, he should not go, but if there are no rich people similar to him, he should go. Therefore, it is stated \"Shamah\" (there). \"Veyashav Bah\" (and he shall dwell there), meaning he should not go from city to city. Even though I may say that if he anointed himself in his lifetime and he was a person of stature, but if he anointed himself and he was a minor, he should not go. Therefore, it is stated \"Beshemen Hakodesh\" (with the holy anointing oil), indicating that the matter depends on the oil and not on the individual. \"Vehashivu Oto Ha'edah\" (and the congregation shall return him). This means that one who was obligated to be exiled and went into exile but returned before his appointed time shall meet his death as if it were the death of two. I hear you, \"Ed Mot\" (witness of death) refers to both this witness and that witness. Therefore, it is stated \"Ad Mot Hakohen Hagadol\" (until the death of the high priest). \"Ad Mot Hakohen Hagadol\" (until the death of the high priest) refers to the one who holds the position of high priest, who is distinguished by his multiple garments. \"Asher Mashach\" (who was anointed) includes one anointed for war. That particular detail includes the anointed himself, as it is stated \"Miklat Ha'ir Kolelet\" (the city of refuge shall admit) but not its open spaces, \"O Ha'ir Matzelet\" (or the city shall rescue) but not its surroundings. Therefore, it is stated \"El Ir Miklato\" (to the city of his refuge). \"Umatza Oto\" (and he finds him) includes the act of finding him as the blood avenger. As it is stated \"Arei Miklat Ha'ir Kolelet\" (the city of refuge shall admit) but not its borders, \"O Ha'ir Matzelet\" (or the city shall rescue) but not its boundaries. Therefore, it is stated \"Michutz Lagvul Ir Miklato\" (beyond the border of the city of his refuge). \"Verezach Go'el Hadam\" (and the blood avenger shall slay) includes anyone who kills him. And similarly, \"V'ach Et Damchem L'Nafshoteychem\" (only your blood shall I require for your lives) indicates that one demands the blood of a person from anyone who kills him. In his city of refuge, it includes the residents of his city of refuge who were exiled together with him. I hear you, \"Shomea Ani\" (I hear), he shall dwell in exile. Therefore, it is stated \"Ki Be'ir Miklato\" (for in his city of refuge), to include that if he killed someone in that city, he shall be exiled from one neighborhood to another. And a Levite shall be exiled from city to city. \"Ad Mot Hakohen\" (until the death of the high priest) indicates that his possession is a place of refuge. I only have the case of his possession being a place of rescue. From where do I know that the entire land is a place of rescue? It is stated \"Yashuv Harotze'ach El Eretz Achuzato Miged\" (the manslayer shall return to his own land of possession). \"Vehayu Eleh Lachem\" (and they shall be for you) teaches that the Sanhedrin functions both in the land and outside the land. The Sages taught: \"Ledoroteichem Bechol Moshevoteichem Lamadnu L'Sanhedrin Shenohegeth Be'eretz Uv'chutz La'aretz\" (For your generations, in all your settlements, we have learned that the Sanhedrin functions both in the land and outside the land). If so, why does it state \"B'sha'arecha\" (at your gates)? It means that you establish courts in each district and in each city. Outside the land, you establish courts in each district, but not in each city.",
            "Why is it stated \"כל מכה נפש לפי עדים\" (every strike that takes a life requires witnesses)? Because it is written, \"And the avenger of blood shall slay the murderer\" (Numbers 35:19). I might think that the avenger can kill the murderer on his own, without witnesses. Therefore, it is stated \"כל מכה נפש לפי עדים\" (every strike that takes a life requires witnesses) to teach that the murderer is not put to death except through witnesses. These are the words of Rabbi Yehoshua. Rabbi Yonatan says, \"Why is it stated 'כל מכה נפש לפי עדים' (every strike that takes a life requires witnesses)? Because it is written, 'But the murderer shall not die' (Numbers 35:12). I might think that the murderer is put to death by the court without witnesses. Therefore, it is stated 'כל מכה נפש לפי עדים' (every strike that takes a life requires witnesses) to teach that the murderer is not put to death except through witnesses and by the court.\"",
            "One witness may not respond, whether in favor or against, according to the opinion of Rabbi Yosei bar Yehuda. He may respond in favor but not against. What is the reason for Rabbi Yosei bar Yehuda's opinion? It is derived from the fact that one witness may not respond in a capital case, as he does not respond to establish guilt but may respond in favor. The Rabbis disagree because it appears as if he is interfering with his testimony. And what do the Rabbis derive from the phrase \"למות\" (to death)? They apply it to include one of the disciples, as it is taught: One of the witnesses says, \"I have something to teach regarding him in favor.\" How do we know that his words are not heard? The verse states, \"ועד אחד לא יענה\" (one witness may not respond). How do we know that this includes one of the disciples who says, \"I have something to teach regarding him in favor [or against]\"? How do we know that his words are not heard? The verse states, \"אחד לא יענה\" (one may not respond). One witness may not respond in a capital case, but may respond in an oath case. The phrase \"ועד אחד\" (one witness) refers to a person who built his father's house. Wherever it says \"עד\" (witness), it includes two witnesses until the verse explicitly singles out one witness. \"In all your settlements\" includes both in the land and outside the land. One might think that even cities of refuge should follow the same rules in both the land and outside the land, therefore it is stated \"בכל מושבותיכם\" (in all your settlements) to teach that the courts operate in the land and outside the land, but cities of refuge are only applicable in the land.",
            "The requirement of testimony applies to every strike that causes injury. How do we know that it also applies to a case of exile? The verse states, \"Every strike shall be according to witnesses.\" Just as the testimony is required for physical blows, it is also required for the case of exile. How do we know the laws of exile and corporal punishment? The verse states, \"Every strike that causes injury shall be according to witnesses.\" This implies that the witness must be qualified to testify. How do we know that even an unqualified witness is included? The verse states, \"witness and witness,\" which means that both a qualified and an unqualified witness are included, as \"witness and witness\" is mentioned to include the judge.",
            "\"Do not accept ransom for the life of a murderer who is guilty of death; he must be put to death. Why should I have him? For the Merciful One said, 'You shall not accept a ransom in place of the life of a murderer; he shall be put to death.'\" (Numbers 35:31) \"Do not accept ransom for one who has fled to the city of refuge to return and live in the land before the death of the high priest; he must remain in exile. Why should I have him? For the Merciful One said, 'You shall not accept a ransom for one who has fled to his city of refuge, allowing him to return and live in the land before the death of the high priest; he must remain in exile.'\" (Numbers 35:32) These two verses serve the same purpose: one refers to intentional killing and the other to unintentional killing, and both are necessary. How do we know that in the case of a person who is deserving of the death penalty, whose days are completed but he extends his stay and does not leave, or if he is bound and someone commits an act of violence against him, causing injury, how do we know that he is exempt? It is derived from the verse that says, 'You shall not accept ransom... to return' (Numbers 35:32), indicating that you shall not accept ransom to enable him to return. \"Do not accept ransom for the life of a murderer.\" You do not accept ransom for the life of a murderer, but you do accept ransom for the limbs that are not restored. \"Do not accept ransom for the life of a murderer.\" Why is it stated? Because it says, 'If ransom is imposed on him' (Exodus 21:30) or just as we grant redemption to those sentenced to death by the hands of Heaven, so too, we grant redemption to those sentenced to death by human hands. Therefore, it says, \"Do not accept ransom...\" (Numbers 35:32). Rabbi Yashiyah says: If someone went out [of the city of refuge] to be killed, and he injured others, he is liable. If others injured him, they are exempt from his body but not from his money. Or [this law applies] until his judgment is not yet complete; as it is stated, \"Whoever is a murderer shall be put to death\" (Numbers 35:30) until his judgment is complete, he is liable; once his judgment is complete, he is exempt.  Rabbi Yonatan says: If someone went out [of the city of refuge] to be killed and another person came before him and killed him, the latter is exempt. Or [this law applies] until his judgment is not yet complete; as it is stated, \"Whoever is a murderer shall be put to death\" (Numbers 35:30) until his judgment is complete, he is liable; once his judgment is complete, he is exempt.  \"Do not accept ransom for one who has fled to the city of refuge.\" If someone intentionally caused the death [of the fleeing person], I understand that he should pay money and be expelled. Therefore, it is stated, \"Do not accept ransom for one who has fled\" (Numbers 35:32). \"Do not accept ransom.\" This refers to a person who was obligated to be exiled, but the court declared to him, \"Go and depart.\" One might think that he still has an obligation [to be exiled]; you say [this verse applies] to a soul in exile. \"Do not accept ransom for one who has fled\" includes a case where someone fled to a city of refuge, and the court declared to him, \"Go and depart.\" One might think that he still has an obligation [to be exiled]; therefore, it is stated, \"To return.\" This teaches [the law] regarding a person who was measured [by the court] and completed six cubits [of distance] while his [avenger] was pursuing him, and the court declared to him, \"Go and depart.\" One might think that he still has an obligation [to be exiled]; it is therefore derived from the verse \"To return.\"",
            "\"Do not deceive the land.\" This is a warning to deceivers. Alternatively, \"Do not deceive the land\" means, do not cause the land to become deceptive towards you. For blood will deceive. Rabbi Yashiyah says, using a wordplay, \"It will cause wrath to be directed even towards the land.\" And concerning the land, there shall be no atonement. Why is it stated? Because it is said, \"And they shall expiate their sin.\" This teaches that if an incident of the Golden Calf were to occur again, and afterward it is discovered who the killer is, I hear that we would exempt him. Therefore, it is stated, \"And concerning the land, there shall be no atonement.\" And concerning the land, there shall be no atonement. Just as with a person, we hang the guilty one, so too with the calf, we hang it. \"And do not defile the land.\" It is pure from defilement, while not all lands are pure from defilement. \"Dwelling among the children of Israel.\" Can it mean within one hundred out of one thousand? Therefore, it is stated, \"Dwelling among the children of Israel.\" And some say, within each and every tribe. And some say, within all the tribes. Rabbi Nehorai says, \"For I am the Lord who dwells [could dwell] even in exile.\" Therefore, it is stated, \"In the land.\" Or [alternatively], \"In the land while you are in exile.\" Therefore, it is stated, \"Dwelling among the children of Israel.\" At a time when the children of Israel are in the land and not when they are outside the land. \"And do not defile the land.\" The Scripture reveals that the shedding of blood defiles the land and removes the divine presence. Because the shedding of blood brought the destruction of the Temple. There was an incident involving two priests who were equal in stature and ran to ascend the ramp together. One of them pushed his companion within four cubits and took a knife and stabbed him in the heart. Rabbi Tzadok came and stood on the steps of the Hall and said, \"Hear me, our brothers, the House of Israel. It says, 'If a slain person be found fallen in the land...' Let us determine who is fit to bring the heifer to the sanctuary or the courtyards.\" They all burst into tears. And then the father of the infant came and said to them, \"Our brothers, I have appeased you. My child is still a fluttering bird, and the knife has not become impure. This teaches you that the impurity of knives is more severe for Israel than the shedding of blood.\" And it also says, \"Moreover, innocent blood has been shed.\" From here it is taught that due to the sin of shedding blood, the divine presence departs from Israel, and the sanctuary becomes impure.\"I, who dwell among them, hold dear the children of Israel. Even though they are impure, the divine presence remains among them, as it is stated, 'I dwell among them in their impurities.'\" Rabbi Nathan says, \"The children of Israel are beloved, for wherever they are exiled, the divine presence is with them.\" They were exiled to Egypt, and the divine presence was with them, as it is said, \"I revealed Myself to the house of your father.\" They were exiled to Babylon, and the divine presence was with them, as it is said, \"For your sake, I am sending to Babylon.\" They were exiled to Elam, and the divine presence was with them, as it is said, \"And I will set My throne in Elam.\" They were exiled to Edom, and the divine presence was with them, as it is said, \"Who is this coming from Edom?\" And when they return, the divine presence returns with them, as it is said, \"And the Lord your God will bring you back.\" It does not say \"and He will return,\" but rather \"and He will bring back.\" It also says, \"With me from Lebanon, my bride.\" Rabbi says, based on a parable: A king said to his servant, \"If you seek me, I will be with my children. As long as you seek me, I will be with my children.\" Similarly, it says, \"The One who dwells among them in their impurities.\"",
            "Indeed, the tribe of Benjamin used to speak [a coded language] (written in the hint of the year 775). There were no festive days for the Israelites like the fifteenth of Av and Yom Kippur. Regarding Yom Kippur, it is a day of forgiveness and atonement [the day the second tablets were given]. But why is the fifteenth of Av [considered special]? Rav Yehuda said, it is the day when the tribes were allowed to intermarry. What is the scriptural source for this? \"This is the thing that the Lord has commanded concerning the daughters of Zelophehad.\" This matter only applies to this generation. Rav Nachman said, it was the day when the deaths in the desert ceased, as our Master said, as long as the deaths in the desert were not finished, there was no communication with Moses. As it is written, \"And it came to pass when all the men of war had completely ceased to die.\" And it is written, \"And the Lord spoke to me, saying, 'You have gone through enough of this.'\"",
            "Rabbi Yehuda said that Shmuel said: The daughters of Zelophehad were permitted to marry whomever they pleased, as it is stated, \"Let them marry whomever is good in their eyes; they shall marry within the clan of their father\" (Numbers 36:6). However, how do I reconcile this with the fact that I can only uphold it for their paternal family? The verse gives them good advice, that they should only marry someone suitable for them, and not cause the inheritance to be transferred (as it is written in a hint, Tishrei 5755). Rabbi Yochanan, in the name of Rabbi Yehuda bar Rabbi Shimon, said: According to the Torah, a woman inherits her son. The verse states, \"And every daughter who inherits a portion shall marry within the tribe of her father\" (Numbers 36:8). Just as the father's tribe, the father inherits his son, so too, the mother's tribe, the mother inherits her son. Rabbi Yochanan presented an objection: A woman inherits her son, and a woman inherits her husband. Yet, we do not inherit through women, but only through men. Rabbi Yochanan replied, \"Since we have received the tradition, I do not know the reason for the distinction.\" Our Tanna, based on the Mishna, says that if we interpret it to mean that a woman inherits her son, then how do we determine which comes first, the son's inheritance or the daughter's inheritance from the mother's estate? Therefore, it is always interpreted that inheritance is through the male line. However, here it is different because it is written, \"And every daughter who inherits, but does not inherit\" (Numbers 36:8). The Tanna of Rabbi Yishmael's school of thought teaches that the daughters of Zelophehad were equal, as it is written, \"And the daughters of Zelophehad were Mahlah, Noah, Hoglah, Milcah, and Tirzah\" (Numbers 27:1). These are the mitzvot that a prophet is not authorized to innovate (mentioned at the end of the Book of Kohanim)."
        ]
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