Pt3 Cities of Refuge: Geography, Access, Legal Procedure, and Theological Reflections (Makkot 9b-10b)

This is the third and final part of a three-part series. Part 1 is here, Part 2 is here; the outline of the series can be found at Part 1.

Part 3

R’ Simlai - God told Moses to “shine the sun” for murderers—designate cities now - Deut 4:41

דרש רבי שמלאי:

מאי דכתיב:

״אז יבדיל משה שלש ערים בעבר הירדן

מזרחה [שמש]״?

R’ Simlai taught:

What is the meaning of that which is written:

“Then Moses separated 3 cities beyond the Jordan,

to the east of the sun [mizreḥa shamesh]” (Deuteronomy 4:41)?

אמר לו הקדוש ברוך הוא למשה:

הזרח שמש לרוצחים

God said to Moses:

Shine the sun [hazraḥ shemesh] for murderers,

i.e., provide them with the hope of rescue.

איכא דאמרי

אמר לו:

הזרחת שמש לרוצחים.

Some say that

God said to Moses:

In designating these cities of refuge you have shined the sun for murderers.

R’ Simai - “He who loves silver” = Moses loved mitzvot and designated cities even before they functioned - Eccl 5:9

דרש רבי סימאי:

מאי דכתיב:

״אהב כסף לא ישבע כסף

ומי אהב בהמון לא תבואה״?

On a related note, R’ Simai taught:

What is the meaning of that which is written:

“He who loves silver shall not be satisfied with silver;

nor he who loves abundance with increase” (Ecclesiastes 5:9)?

״אהב כסף לא ישבע כסף״ –

זה משה רבינו,

שהיה יודע ש

אין שלש ערים שבעבר הירדן קולטות

עד שלא נבחרו שלש בארץ כנען,

ואמר:

מצוה שבאה לידי —

אקיימנה.

“He who loves silver shall not be satisfied with silver”;

this is a reference to Moses our teacher,

whose love of mitzvot was so great that although he knew that

an unintentional murderer would not be admitted to the 3 cities of refuge that were in the east bank of the Jordan

until the 3 cities of refuge that were in the land of Canaan were selected,¹

and that his designation of cities of refuge would thus have no practical ramifications in his lifetime, he nevertheless said:

When there is a mitzva that has come my way —

I will fulfill it.

“Nor he who loves abundance with increase,” = For whom is it fitting to teach an abundance of people? One for whom all its “increase” belongs to him

״ומי אהב בהמון לא תבואה״ –

למי נאה ללמד בהמון?

מי שכל תבואה שלו.

The next phrase in that verse: “Nor he who loves abundance with increase,”

is also interpreted as referring to Torah: For whom is it fitting to teach an abundance of people?

One for whom all its increase (תבואה) belongs to him,

i.e., one who knows all the content of the Torah is worthy of teaching it in public.

R’ Elazar - only one who can proclaim all of God’s praise should speak publicly - Ps 106:2

והיינו דאמר רבי אלעזר:

מאי דכתיב:

“מי ימלל גבורות ה׳

ישמיע כל תהלתו״?

And that is identical to that which R’ Elazar says:

What is the meaning of that which is written:

“Who can express the mighty acts of God,

or make all His praise heard” (Psalms 106:2)?

למי נאה (ללמד) [למלל] גבורות ה׳?

מי שיכול להשמיע כל תהלתו.

For whom is it fitting to express the mighty acts of God?

It is one who can make all His praise heard.

One who knows only part of it is unfit to teach the multitudes.

Rabbis / Rabba bar Mari - whoever loves those who teach the many merits “increase” (scholarly sons) - Eccl 5:9

ורבנן,

ואיתימא רבה בר מרי, אמר:

״מי אהב בהמון לו תבואה״?

כל האוהב (למלמד) בהמון –

לו תבואה

And the Rabbis say,

and some say Rabba bar Mari says, that

the passage “nor he who loves abundance with increase”

means whoever loves a Torah scholar who teaches in the presence of an abundance of people --

to him shall be increase,

i.e., sons who are Torah scholars.

Example of this: Rava, son of Rabba

יהבו ביה רבנן עינייהו ברבא בריה דרבה.

The Talmud relates:

When they heard that interpretation, the rabbis cast their eyes upon Rava, son of Rabba,

who loved Torah scholars who disseminate Torah, and he was blessed with sons who were Torah scholars.

Rav Ashi - “Loves to study among many” yields increase

רב אשי אמר:

כל האוהב ללמוד בהמון –

לו תבואה

Rav Ashi says:

Anyone who loves to study in abundance, i.e., with many colleagues --

to him shall be increase, i.e., he will succeed in his studies.

R’ Yosei b. Ḥanina - Studying alone is condemned - Jer 50:36; Num 12:11; Isa 19:13

והיינו דאמר רבי יוסי ברבי חנינא:

מאי דכתיב:

״חרב אל הבדים

ונאלו״?

And that is parallel to that which R’ Yosei, son of R’ Ḥanina, says:

What is the meaning of that which is written:

“A sword is upon the baddim,

ve-no’alu” (Jeremiah 50:36)?

חרב על צוארי שונאיהם של תלמידי חכמים,

שיושבין ועוסקין בתורה בד בבד

It is fitting that a sword be placed on the necks of the enemies of Torah scholars, a euphemism for Torah scholars,

who sit and engage in the study of the Torah individually [bad be-vad].

ולא עוד אלא שמטפשין –

• כתיב הכא:

  • ״ונאלו״,

• וכתיב התם:

  • ״אשר נואלנו״

Moreover, they grow foolish through individual study, as

• it is written here:

  • Ve-no’alu,

• and it is written there:

  • “For we have been foolish [no’alnu]” (Numbers 12:11).

ולא עוד אלא שחוטאין,

שנאמר: ״ואשר חטאנו״.

ואיבעית אימא מהכא: ״נואלו שרי צען״.

Moreover, they thereby sin,

as it is stated immediately thereafter: “And for we have sinned.”

And if you wish, say that from here it is derived that no’alu means sinned: “The ministers of Zoan have sinned [no’alu]” (Isaiah 19:13).

Ravina - “Loves to teach among many” yields increase; learning grows most from students - Eccl 5:9

רבינא אמר:

כל האוהב ללמד בהמון –

לו תבואה.

Ravina says that

there is a different interpretation of the verse cited earlier (Ecclesiastes 5:9): Anyone who loves to teach in abundance (בהמון), before the multitudes --

to him shall be increase, as his Torah knowledge is enhanced through those lectures.

R’ Yehuda HaNasi - “Much Torah have I studied from my teachers, and I have learned more from my colleagues than from them, and I have learned more from my students than from all of them”

והיינו דאמר רבי:

1. הרבה תורה למדתי מרבותי,

2. ומחבירי

   1. יותר מהם,

3. ומתלמידי

   1. יותר מכולן.

And that is the parallel to that which R’ Yehuda HaNasi says:

1. Much Torah have I studied from my teachers,

2. and from my colleagues

   1. I have learned more than from them [=teachers],

3. and from my students

   1. I have learned more than from all of them [=teachers and colleagues].²

R’ Yehoshua b. Levi - Military success came from Torah at Jerusalem’s gates - Ps 122:2

אמר רבי יהושע בן לוי:

מאי דכתיב:

״עמדות היו רגלינו בשעריך —

ירושלם״?

Apropos the virtue of Torah study, R’ Yehoshua ben Levi says:

What is the meaning of that which is written:

“Our feet were standing in your gates —

Jerusalem” (Psalms 122:2)?

מי גרם לרגלינו שיעמדו במלחמה?

שערי ירושלם,

שהיו עוסקים בתורה.

What caused our feet to withstand the enemies in war?

It is the gates of Jerusalem,

where they were engaged in Torah study.

He interprets the term “in your gates” to mean: Because of your gates, the place of justice and Torah.

R’ Yehoshua b. Levi - David rejoiced though he wouldn’t build the Temple - Ps 122:1; Ps 84:11; 1 Kgs 3:4

ואמר רבי יהושע בן לוי:

מאי דכתיב:

״שיר המעלות לדוד

שמחתי באמרים לי:

בית ה׳ נלך״?

And R’ Yehoshua ben Levi says:

What is the meaning of that which is written:

“A song of the ascents to David:

I rejoiced when they said to me:

let us go to the house of God” (Psalms 122:1)?

אמר דוד לפני הקדוש ברוך הוא:

רבונו של עולם!

שמעתי בני אדם שהיו אומרים:

״מתי ימות זקן זה,

ויבא שלמה בנו ויבנה בית הבחירה

ונעלה לרגל?!״

David said before God:

God!

I heard people who were saying in reference to me:

When will this old man die,

and Solomon his son will come and succeed him and build the Temple

and we will ascend there for the pilgrimage Festival?

It was common knowledge that the Temple would be constructed by David’s successor.

ושמחתי.

David continued:

And despite my pain that I am not privileged to build the Temple, I rejoiced.

God prefers a day of David’s Torah to Solomon’s 1,000 animal sacrifices

אמר לו הקדוש ברוך הוא:

״כי טוב יום בחצריך מאלף״ –

טוב לי יום אחד שאתה עוסק בתורה לפני,

מאלף עולות שעתיד שלמה בנך להקריב לפני על גבי המזבח.

God said to him:

“For better is one day in your courtyard than 1,000” (Psalms 84:11),

meaning, I prefer one day during which you engage in the study of Torah before Me

than the 1,000 burnt-offerings that your son Solomon is destined to sacrifice before Me upon the altar (see I Kings 3:4).

R’ Eliezer ben Ya’akov - “Miklat” signposted at crossroads to guide fugitives - Deut 19:3

ומכוונות להם דרכים וכו׳.

תניא,

רבי אליעזר בן יעקב אומר:

״מקלט״ היה כתוב על פרשת דרכים,

כדי שיכיר הרוצח

ויפנה לשם.

§ The Mishnah teaches: And roads were aligned for them from this city to that city.

It is taught in a baraita that

R’ Eliezer ben Ya’akov says:

“Refuge” was written on signs at every crossroads marking the path to a city of refuge,

so that the unintentional murderer would identify the route to the city of refuge

and turn to go there.

Rav Kahana - prooftext for signage: “Prepare the road” - Deut 19:3

אמר רב כהנא:

מאי קרא?

״תכין לך הדרך״ –

עשה [לך] הכנה לדרך.

Rav Kahana said:

What is the verse from which this is derived?

“Prepare for you the road” (Deuteronomy 19:3),

meaning: Perform for you preparation of the road.

Rav Ḥama bar Ḥanina - God guides even sinners (hence helping manslayers to refuge), certainly guides the righteous - Ps 25:8

רב חמא בר חנינא פתח לה פתחא להאי פרשתא מהכא:

״טוב וישר ה׳

על כן יורה חטאים בדרך״ –

אם לחטאים יורה --

קל וחומר לצדיקים.

§ Apropos that halakha, the Talmud cites that Rav Ḥama bar Ḥanina introduced³ this portion (פרשתא) with regard to the halakhot of exile with an introduction from here:

“Good and upright is God;

therefore He directs sinners along the way” (Psalms 25:8).

He said: If He directs sinners by commanding the placing of signs directing them to the city of refuge --

it may be inferred a fortiori that He will assist and direct the righteous along the path of righteousness.

R’ Shimon ben Lakish - “God caused it to come to his hand”: providential pairing of an unwitnessed murderer with unwitnessed manslayer so each receives due (death/exile) - Exod 21:13; 1 Sam 24:13

רבי שמעון בן לקיש פתח לה פתחא להאי פרשתא מהכא:

R’ Shimon ben Lakish introduced this portion with an introduction from here:

״ואשר לא צדה,

והאלהים אנה לידו וגו׳״

It is stated with regard to an unintentional murderer:

“And one who did not lie in wait,

but God caused it to come to his hand, and I will appoint you a place where he may flee” (Exodus 21:13).

Now this is puzzling. Why would God cause one to sin in this manner?

״כאשר יאמר משל הקדמני:

מרשעים יצא רשע וגו׳״

The verse states:

“As the ancient parable says:

From the wicked comes forth wickedness” (I Samuel 24:13).

Evil incidents befall those who have already sinned.

במה הכתוב מדבר?

בשני בני אדם שהרגו את הנפש,

• אחד

  • הרג בשוגג

• ואחד

  • הרג במזיד,

• לזה

  • אין עדים

• ולזה

  • אין עדים.

Reish Lakish explains: In this light, the verse “But God caused it to come to his hand” may be understood.

With regard to what scenario is the verse speaking?

It is with regard to two people who killed a person,

where

• one

  • killed unintentionally

• while the other

  • killed intentionally.

• For this person

  • there are no witnesses to his action,

• and for that person

  • there are no witnesses to his action;

therefore, neither received the appropriate punishment of exile and execution, respectively.

הקדוש ברוך הוא מזמינן לפונדק אחד,

• זה שהרג במזיד

  • יושב תחת הסולם,

• וזה שהרג בשוגג

  • יורד בסולם,

ונפל עליו והרגו,

• זה שהרג במזיד –

  • נהרג,

• וזה שהרג בשוגג –

  • גולה.

God summons them to one inn.

• This person who killed intentionally

  • sits beneath a ladder,

• and that person who killed unintentionally

  • descends the ladder,

and he falls upon him and kills him.

There were witnesses to that incident, and therefore,

• that person who killed intentionally

  • is killed,

• and that person who killed unintentionally

  • is exiled, each receiving what he deserved.

Rabba b. Huna citing Rav Huna, or Rav Huna citing R’ Elazar - One is led along the path one chooses—proved from Torah, Prophets, and Writings

אמר רבה בר רב הונא, אמר רב הונא,

ואמרי לה:

אמר רב הונא, אמר רבי אלעזר:

1. מן התורה

2. ומן הנביאים

3. ומן הכתובים –

בדרך שאדם רוצה לילך בה –

מוליכין אותו.

Apropos the path upon which God leads people, the Talmud cites a statement that Rabba bar Rav Huna says that Rav Huna says,

and some say it was a statement that Rav Huna says that R’ Elazar says:

1. From the Torah,

2. from the Prophets,

3. and from the Writings

one learns that along the path a person wishes to proceed --

one leads and assists him.

Prooftexts - Num 22:12, 20; Isa 48:17; Prov 3:34

1. מן התורה,

   1. דכתיב: ״לא תלך עמהם״,

   2. וכתיב: ״קום לך אתם״.

2. מן הנביאים –

   1. דכתיב: ״אני ה׳ אלהיך, מלמדך להועיל מדריכך, בדרך (זו) תלך״.

3. מן הכתובים –

   1. דכתיב: ״אם ללצים -- הוא יליץ, ולענוים -- יתן חן״.

1. One learns this from the Torah,

   1. as it is written that initially God said to Balaam with regard to the contingent dispatched by Balak: “You shall not go with them” (Numbers 22:12).

   2. After Balaam implored Him and indicated his desire to go with them, it is written: “Arise, go with them” (Numbers 22:20).

2. One learns this from the Prophets,

   1. as it is written: “I am YHWH your God, Who teaches you for your profit, Who leads you on the path that you go” (Isaiah 48:17),

   2. indicating that along the path that one seeks to go, God will direct him.

3. One learns this from the Writings,

   1. as it is written: “If one seeks the cynics, He will cause him to join the cynics, but to the humble He will give grace” (Proverbs 3:34),

   2. indicating that if one chooses cynicism God will direct him there and if he opts for humility God will grant him grace.

Appendix - The sugya’s interpretation of biblical verses, by order of verses

Torah

Genesis

Gen 37:21 — “Reuben heard and saved him…”

R. Tanḥum bar Ḥanilai: Reuben is listed first among the east-bank refuge cities (Deut 4:43) because he “opened” the act of rescue first—by rescuing Joseph.

Exodus

Exod 21:13 — “God caused it to come to his hand… I will appoint you a place to flee”

Reish Lakish: “God caused it” is read providentially: God orchestrates circumstances so that hidden guilt is exposed and the right outcomes occur (execution for the intentional killer; exile for the unintentional).

Numbers

Num 12:11 — “for we have been foolish (no’alnu)”

R. Yosei b. R. Ḥanina: Used lexically: “ve-no’alu” (Jer 50:36) is linked to “no’alnu” here to show that solitary Torah study leads to “foolishness.”

Num 22:12; 22:20 — “Do not go with them” … then “Arise, go with them”

Rabba bar Rav Huna in the name of Rav Huna / some say Rav Huna in the name of R. Elazar: Proof that a person is led along the path he chooses; initial refusal becomes permission after persistence.

Num 35:6 — “six refuge cities… and besides them forty-two cities”

Abaye: The six accept the fugitive whether he entered knowingly or unknowingly; the forty-two Levite cities accept only if he entered knowingly.

Num 35:13 — “Six cities of refuge shall they be”

Mishnah: The east-bank three do not function until the in-land three are also designated; “six” implies all six operate together.

Num 35:14 — “Three cities beyond the Jordan… and three in Canaan”

Mishnah: Source for the 3+3 structure.

Num 35:24–25 — “the congregation shall judge… and restore him to his city of refuge”

R. Yosei b. Yehuda: Both intentional and unintentional killers flee first; the court retrieves him for trial, then executes / frees / returns him to refuge as warranted—“restore” implies he was already there.

Deuteronomy

Deut 4:41 — “Then Moses separated three cities… east of the sun (mizreḥa shemesh)”

R. Simlai: “Sun” is read homiletically: God tells Moses (or praises Moses) for “shining the sun” for killers—creating hope via refuge designation.

Deut 4:42 — “and he shall flee… and live (ve-ḥai)”

R. Yitzḥak: “Live” ⇒ arrange conditions that make life viable there (water/markets/population, etc.).
Baraita: From “and live” ⇒ if a student is exiled, his teacher is exiled with him (Torah-study is “life”).

Deut 4:43–44 — list of east-bank refuge cities, followed by “And this is the Torah”

R. Yoḥanan: Juxtaposition teaches: Torah itself functions like refuge—protective “absorption” while one is engaged in Torah.

Deut 19:3 — “Prepare for you the road, and divide (ve-shilashta)…”

Derashot in the sugya:

Mishnah / Baraita practice: roads are prepared/straightened to the cities.

“Ve-shilashta” ⇒ tripartite/equidistant spacing: south border→Hebron = Hebron→Shechem = Shechem→Kadesh = Kadesh→north border.

R. Eliezer b. Ya’akov: signage at crossroads reads “Miklat” to direct fugitives.

Rav Kahana: “Prepare the road” ⇒ make concrete preparations for the route.

Deut 19:4 — “And this is the matter (devar) of the murderer…”

R. Meir: “Devar” hints “speech”: the fugitive himself may speak to dissuade the blood-redeemer (in addition to the two scholars assigned by the court).

Prophets

Joshua

Josh 19:35–37 — list of fortified cities including Kedesh

Rav Yosef: There were two Kedesh; the fortified one is not the refuge city.
Rav Ashi: Alternatively, like a town plus its nearby fortress (analogy), Kedesh could have a fortress adjacent to the (mid-sized) refuge town.

Josh 21:11–12 — Hebron given to priests/Levites; fields/courtyards to Caleb

Abaye: Resolves the “Hebron is Caleb’s” problem: Caleb received suburbs/fields, while the city remained a priestly/Levitical refuge city.

Judges

Judg 1:20 — “They gave Hebron to Caleb…”

Abaye: Read with Josh 21:11–12: Caleb’s grant is to Hebron’s outlying property, not the refuge-city core.

Samuel

1 Sam 24:13 — “From the wicked comes forth wickedness”

Reish Lakish: Used to frame Exod 21:13: harmful “chance” events befall those already wicked; providence arranges exposure and justice.

Kings

1 Kgs 3:4 — Solomon’s many offerings

Applied by the sugya via Ps 84:11: Contrasts Solomon’s offerings with a day of David’s Torah (God prefers the latter).

Isaiah

Isa 19:13 — “the ministers of Zoan have sinned (no’alu)”

R. Yosei b. R. Ḥanina: Additional proof that “ve-no’alu” (Jer 50:36) can carry the sense of sinning.

Isa 48:17 — “Who leads you on the path that you go”

Rav Huna / R. Elazar tradition: Proof that one is led along the path one chooses.

Jeremiah

Jer 50:36 — “A sword is upon the baddim, ve-no’alu”

R. Yosei b. R. Ḥanina: “Baddim” read as ‘bad be-vad’ (alone): condemnation of solitary Torah study; it yields (a) foolishness (via Num 12:11) and (b) sin (supported also by Isa 19:13).

Hosea

Hos 6:8 — “Gilead… akuba mi-dam”

Abaye: Explains why east-bank gets 3 cities despite fewer tribes: Gilead has many killers.
R. Elazar: “Akuba” interpreted as ambush/lying-in-wait to murder.

Hos 6:9 — “band of priests… they murder toward Shechem”

Abaye: Shechem also has many murderers (explains central placement issue).
R. Elazar: “Band of priests” = people band together to murder, analogized to priests banding to divide terumah.

Writings

Psalms

Ps 25:8 — “therefore He directs sinners along the way”

Rav Ḥama bar Ḥanina: If God guides even “sinners” (by enabling refuge access), then kal va-ḥomer He guides the righteous.

Ps 84:11 — “Better one day in Your courtyards than a thousand”

Applied to David/Solomon: One day of David’s Torah is preferred by God over Solomon’s thousand offerings (linked to 1 Kgs 3:4).

Ps 106:2 — “Who can express… make all His praise heard”

R. Elazar: Only one who can “make all His praise heard” (i.e., possesses comprehensive mastery) is fit to speak/teach publicly.

Ps 122:2 — “Our feet were standing in your gates, Jerusalem”

R. Yehoshua b. Levi: Israel’s military standing/success comes from Torah in Jerusalem’s “gates” (courts/study).

Ps 122:1 — “I rejoiced when they said to me: let us go to the house of God”

R. Yehoshua b. Levi (David’s voice): David rejoiced even hearing people anticipate Solomon building the Temple after his death.

Proverbs

Prov 3:34 — “He mocks the mockers… gives grace to the humble”

Rav Huna / R. Elazar tradition: Proof that one is led along the path one chooses (cynicism vs humility).

Ecclesiastes

Eccl 5:9 — “He who loves silver… nor he who loves abundance with increase”

R. Simai:

• “Loves silver” = Moses loving mitzvot: he designated refuge cities even knowing they would not yet function.

• “Loves abundance…” = fit to teach the many is one whose “produce” is entirely his (comprehensive knowledge).
  Rabbis / (some say) Rabba bar Mari: Loving a scholar who teaches the many brings “increase” = scholarly sons.
  Rav Ashi: Loving to study among many brings “increase” (success in learning); solitary study is condemned (then supported by Jer/Num/Isa links above).
  Ravina: Loving to teach among many brings “increase” (one’s Torah grows through teaching), illustrated by R. Yehuda HaNasi’s maxim about learning most from students.

1. As stated in the Mishnah, in Part 1 of this series, section “The cities function as cities of refuge only once all 6 are active“, derived there from Numbers 35:13.

2. On the motif of the tripartite hierarchy of teacher, colleague, and student, see my previous discussion.

3. פתח לה פתחא - literally: “opened an opening”. On this formula, see my previous piece.