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Question: Why were there three Arei
Miklat in Ever ha'Yarden (for only two and a half Shevatim), and three in Eretz
Yisrael (for nine and a half Shevatim)?
Answer (Abaye): There were many
murderers in Gil'ad
-(R.
Elazar) They sat in ambush to kill people.
Question: The Beraisa said 'they must
be evenly spaced...' Why was the (north to south) distance from the extremes
(north and south) to the nearest Ir Miklat greater than the distance in the
middle? (The former was a quarter of the length of Eretz Yisrael, and the
latter was at most half of this.)
Answer (Abaye): There were also many
murderers in Shechem (in the middle of Eretz Yisrael).
-(R.
Elazar): They used to gang up to kill, like Kohanim gang up to collect Terumah
from granaries.
Question: There were more than six
cities
Answer (Abaye): The six are able Kolet
(Kolet=to provide refuge) whether or not the murderer intended to take refuge
there. The other 42 are Kolet only if he intended.
Question: Chevron was not an Ir Miklat!
It says "va'Yitnu l'Kalev Es Chevron..."
Answer (Abaye): Kalev received the
surrounding villages - "v'Es Sede ha'Ir v'Es Chatzereha Nosnu
l'Kalev."
Question: Kadesh was not an Ir Miklat!
It says "v'Arei Mivtzar... v'Kedesh..." (Mivtzar is a great city);
-(Beraisa):
We do not select small towns to be Arei Miklat (for food is scarce), nor great
cities (lest the Go'el ha'Dam come there often, and plot to kill the murderer),
rather, intermediate cities.
Answer (Rav Yosef): There were two
cities called Kedesh.
-(Rav
Ashi): This is like Salikum, a great city with a middle-size suburb city called
by the same name.
-(Beraisa):
Arei Miklat are not small towns, nor great cities, rather, intermediate cities;
1.
We establish them only in places of water and if there is no water, we dig
channels so water will flow to them from rivers.
2.
We establish them only where there are markets, and many people nearby (lest
Go'elei ha'Dam take up arms and overcome the residents);
3.
If the people nearby dwindled, we bring more. If residents of the city
dwindled, we bring Kohanim, Leviyim and Yisraelim (so that murderers will not
comprise the majority)
-R.
Nechemyah says, we do not sell weapons or traps in the cities;
-Chachamim
permit this. (The Go'el ha'Dam is afraid to visibly kill him, for if so, he is
Chayav Mitah).
-All
agree that we do not set traps there. Also, we do not twine ropes (this is done
over a large area, encompassing many people), lest the Go'el ha'Dam come there
often.
-(R.
Yitzchak): We learn from "... va'Chai" - we must ensure that he will
live.
-(Beraisa):
"Va'Chai" - if a Talmid is exiled, his Rebbi also goes, so he will
have true life.
-(R.
Zeira): This teaches that a Rebbi should be careful not to teach an improper
Talmid (the Rebbi is exiled as punishment for teaching him).
-(R.
Yochanan): If a Rebbi is exiled, his academy also goes.
Question: R. Yochanan taught that Torah
is Kolet - "Es Betzer ba'Midbar... v'Zos ha'Torah."
Answer #1: It is Kolet only when he is
learning.
Answer #2: It is Kolet (protects) from
the angel of death, but not from the Go'el ha'Dam.
-Rav
Chisda was learning. The angel of death could not approach him because he did
not stop speaking Torah. He sat on a tree. The angel of death split the tree.
Rav Chisda stopped learning for a moment, and died.
-(R.
Tanchum bar Chanilai): The first Ir Miklat mentioned was in Reuven's portion.
He merited this because he was the first to speak to save Yosef
-(R.
Simlai): Hashem told Moshe to (separate the cities, and thereby) make the sun
shine for murderers. Alternatively, He told him 'by separating the cities, you
made the sun shine for murderers.'
-(R.
Simai): "Ohev Kesef Lo Yisba Kesef" is Moshe, who knew that the
cities he separated would not Kolet until the ones in Eretz Yisrael were
separated. In any case he seized the opportunity to do the Mitzvah;
-"U'Mi
Ohev be'Hamon Lo Sevu'ah" - who is qualified to teach Torah to many? One
who has all the grain (he knows Tanach, Mishnah, Halachos and Agados).
-(R.
Elazar): "Mi Yemalel Gevuros Hash-m Yashmi'a Kol Tehilaso" - who is
qualified to recount Hash-m's mighty acts? One who can make known all His
praise (knows all His Torah).
-(Rav
Ashi): "U'Mi Ohev be'Hamon..." - whoever loves learning with many, he
will have grain (Torah).
-(R.
Yosi b'Rebbi Chanina): "Cherev El ha'Badim..." - Chachamim who learn
Bad b'Vad (individually) deserve the sword;
i. Further, they become foolish. It says
"v'No'alu", like "Asher No'alnu";
ii. Further, they sin. We learn from
"va'Asher Chatanu", or from "No'alu Sarei Tzo'an."
-(Ravina):
"U'Mi Ohev..." - whoever loves teaching many, he will have Torah.
-(Rebbi):
I learned much from my Rebbeyim, even more from my colleagues, and the most
from my Talmidim.
-(R.
Yehoshua ben Levi): "Samachti b'Omrim Li Beis Hash-m Nelech" - David
said to Hashem 'I heard people saying 'When will David die, and Shlomo will
build the Beis ha'Mikdash and we will go there for the festivals!', and I
rejoiced'!
-Hashem:
"Tov Yom ba'Chatzerecha me'Alef" - I prefer one day that you engage
in Torah to 1000 Korbanos that Shlomo will bring.
-(Mishnah):
We prepare roads between the cities...
-(Beraisa
- R. Eliezer ben Yakov): We write 'Miklat' on every crossroads, so a murderer
will know which way to go.
10b
-(Rav
Kahana): He learns from "Tachin Lecha ha'Derech" - prepare the way.
-Rav
Chama bar Chanina would began expounding the Parshah of murderers with the
following "Tov v'Yashar Hash-m Al Ken Yoreh Chata'im ba'Darech" - He
shows sinners the path, and all the more so Tzadikim!
-Reish
Lakish would begin "veha'Elokim Inah l'Yado", "Ka'asher Yomar
Meshal ha'Kadmoni me'Rsha'im Yetzei Resha" - the verse discusses two men
who killed without witnesses. One was Shogeg, and the other was Mezid;
-Hashem
arranges that they come to the same inn. The Shogeg murderer walks down a
ladder and falls on the Mezid and kills him, as he deserved;
-(Witnesses
saw this time, so) the Shogeg murderer is exiled, as he deserves.
-(Rabah
bar bar Huna): Hashem leads a person in the way he wants to go. We learn this
from Torah, Nevi'im and Kesuvim:
1. Torah: At first, Hash-m told Bil'am
"Lo Selech Imahem." After he persisted, Hash-m told him "Kum
Lech Itam";
2. Nevi'im: "Ani Hash-m... Madrichecha
b'Derech Telech."
3. Kesuvim: "Im la'Letzim Hu Yalitz
vela'Anavim Yiten Chen."
-(Rav
Huna): If the Go'el ha'Dam killed the murderer on his way to Galus, he is
exempt;
He
understands that "v'Lo Ein Mishpat Maves" discusses the Go'el ha'Dam.
Question (Beraisa): "V'Lo Ein
Mishpat Maves" refers to the murderer;
Suggestion: Perhaps it refers to the
Go'el ha'Dam!
Rejection: The verse continues "Ki
Lo Sonei Lo Mitmol Shilshom", i.e. the murderer.
Answer: Rav Huna holds like the
following Tana.
-(Beraisa):
"V'Lo Ein Mishpat Maves" refers to the Go'el ha'Dam;
Suggestion: Perhaps it refers to the
murderer!
Rejection: "Ki Lo Sonei
Lo..." already teaches that we do not kill the murderer. "V'Lo Ein
Mishpat Maves" teaches about the Go'el ha'Dam.
-(Mishnah):
We send two Chachamim with a murderer on his way to the Ir Miklat. They speak
to the Go'el ha'Dam, lest he kill him on the way;
Suggestion: The Chachamim warn the
Go'el ha'Dam, if he kills the murderer, he will be killed.
Rejection: No, they merely try to
dissuade him from killing him.
-(Beraisa):
They say appropriate words. 'Do not treat him like a murderer. It happened
b'Shogeg.'
-R.
Meir says "Zeh Devar ha'Rotze'ach" - the murderer speaks for himself.
-Chachamim:
Words are accepted better through many Sheluchim (than through the person
himself).
Question (Beraisa): 'Do not treat him
like a murderer. It happened b'Shogeg.'
This
is obvious. If he was Mezid he is not exiled!
Answer: Indeed, even b'Mezid (at first)
he is exiled!
(Beraisa
- R. Yosi b'Rebbi Yehudah): At first, he goes to an Ir Miklat, whether he was
Shogeg or Mezid. Beis Din send for him, and pass sentence:
i. If the verdict is that he is Chayav Misah,
they kill him - "v'Shalchu Ziknei Iro... v'Nasnu Oso b'Yad Go'el ha'Dam
va'Mes";
ii. If he is exempt, they discharge him -
"v'Hitzilu ha'Edah... mi'Yad Go'el ha'Dam";
iii. If he is Chayav Galus, they return him
to his Ir Miklat - "v'Heshivo Oso ha'Edah El Ir Miklato..."
-Rebbi
says, the murderers run to Arei Miklat on their own. The Mezid murderers do not
realize that Kelitah is only for Shogeg.
-(R.
Elazar): If a city is mostly murderers, it is not Kolet. "V'Diber b'Oznei
Ziknei ha'Ir ha'Hi Es Devarav" - his words (I murdered) cannot be the same
as (the majority of) their words.
-(R.
Elazar): If a city lacks Zekenim, it is not Kolet, for we cannot fulfill
"v'Diber b'Oznei Ziknei ha'Ir."
-R.
Ami and R. Asi argued about R. Elazar's law; one of them learned like him;
The
other says that it is Kolet. "V'Diber..." is only l'Chatchilah.
-(R.
Ami or R. Asi): If a city lacks Zekenim, a boy (of the city) cannot become a
Ben Sorer u'Moreh. We need "Ziknei Iro" (to judge him);
-(The
other of R. Ami and R. Asi): He can become a Ben Sorer u'Moreh. "Ziknei
Iro" is only l'Chatchilah.
-(R.
Ami or R. Asi): If a city lacks Zekenim, it does not bring Eglah Arufah (behead
a calf if a murdered corpse is found and it is the closest city), for we need
"Ziknei ha'Ir ha'Hi";
-(The
other of R. Ami and R. Asi): It brings Eglah Arufah. "Ziknei ha'Ir
ha'Hi" is only l'Chatchilah.
Question for Discussion: The Beraita says that
if a Rebbi’s student is exiled, he is also exiled. R’ Zeira explains that a
Rebbi is exiled as a punishment if he teaches an improper student. This is
difficult for me to understand because even though it is the Rebbi’s
responsibility to lead his students on the right path, why is the Rebbi blamed
and must also be exiled when it is not his fault for what his students do?
I think it's important to understand that if a child is truly bad, and bad to the extent that he would have to be exiled, the Rebbi would be at fault for not recognizing this and distancing the child from others. Children are easily impressionable and it would be a danger to others if the child were bad and the Rebbi allowed the child to be around everyone else. It is also a sign that the Rebbi did not give the child proper guidance. It is a difficult issue, because how could someone not educate a child who is "bad." So I think it would have to be an extreme circumstance, and that the Rebbi failed to handle the situation properly.
ReplyDeleteI think that this is a very extreme situation, where the Rebbi could have stopped his student from doing something bad enough to get him exiled. A Rebbi would be able to tell if his student is straying from the path, and would know how to reach his student. If his student does something that would warrant his exile, the Rebbi should have known that his student was moving in this direction and could have intervened. For his student to be exiled shows that the Rebbi failed his student, by allowing him to go so far away from what is right (and from what he was teaching him). Although this sounds harsh, I do agree with Leora this would probably be an extreme case (and definitely not an every day occurrence).
ReplyDeleteWhen R' Zeira says that a person should not teach a student who is not of good character (because then the Rabbi will be forced into exile with him), I think what R' Zeira is trying to say is if the student does not have a good character, and the teacher did not fix that, the teacher will have to go with the student to exile to teach him, as the Braita above stated. By being exiled, i think the Rebbi is being punished for not fully teaching the student- not teaching him enough so that he will become a better person. Students are greatly influenced by their teachers and can learn a great deal from them. Therefore, the teachers have a great responsibility to teach their students to the best of their ability and help them become good people. If a teacher does not do this, it is his job to redeem himself by teaching the student in exile, and helping him become a better person. I think this is also an important lesson that teaching a student does not only mean giving him the intellectual tools to study Torah but also the tools to live by the Torah and be a good person.
ReplyDeleteWe must keep in mind that in araimic times it was extremely rare for a student to deviate from religion. If a student did deviate, I think it is reasonable for the Rabbis to blame the teacher because that is where the student bases his whole religion off of. It is the teacher's duty to guide a student, which is emphasized strongly in the Torah.
ReplyDeleteAlong the lines of what has already been said, I think the Gemara is trying to teach teachers how important their job is, and by giving them a consequence for their students' actions, it will drive them to do the best they can to prevent their student straying from the right path. Although it may seem strict from the teacher's perspective, this is also highlighting the value that the Torah places on making sure that each individual student is taught in his proper way. Teachers are not permitted to let even one student stray, as long as they can prevent it. Instead, they are required to do whatever is in their ability to help that student stay on the right path.
ReplyDeleteI agree with many of the answers stated above, and most closely Margalit's.
ReplyDeleteThis also reminds me of the movie we watched in Ivrit last year, HaHesder, where the teacher influenced (arguable whether it was intentionally) his student to commit a very destructive act. Perhaps this Gemara could be teaching us a similar lesson: Teachers must be very careful with their words and the lessons that they impart to their students, as people often misconstrue things, and the words of a role model can have a great impact.
Rabi Zeira's statement is directly followed by Rabi Yochanan's statement that if a Rebbi has to go to an Ir Miklat, his Yeshiva should come with him. Rather than promoting the issue of improperly teaching a talmid, I think the gemara is really coming to promote the importance of a rav-talmid relationship, and stressing the importance of constant torah study. Even during a person's years in an Ir Miklat he must stay close to Torah and constantly be surrounded and engaged in torah. Perhaps the real meaning of the Bracha of לעסוק בדברי תורה
ReplyDeleteI really like Tamar's answer. The Ir Miklat is a place to go if you killed someone accidently. With being sent to away from where he is from, the person will most likley have a lot of time to reflect on his actions and he will need someone to help him and guide him with how to move on with his life.
ReplyDeleteI agree with Leora Wolff since i feel as though we must understand that if a child is really bad, it is the Rebbi's fault since he did not recognize what was happening. We learned in AP Psych that early development is crucial for the child and if this bad child was around others, it would be a danger to others. It is also a sign that the Rebbi did not give the child proper guidance.
ReplyDeleteI think that we are exiling the Rebbi also because he did not work as hard as he could have on his student. We are sending him to galut with his student so he can finish teaching him the right way, and so that it serves as a punishment because there has to have been more that he could have done to help bring this student on the path of Torah.
ReplyDeleteI think that this is a case where the Rebbe was able to help the student, but because of his lack of effort, or something else, he is exiled as well. I do not think in every case where a student is exiled, their Rebbe is also. I also think that this is coming to show the relationship between a student and his Rebbe. When one fails, the other fails, and they also gain from each other. It is not a one way relationship. It also may be coming to show the influence the Rebbe has on their student. We may be able to ask, what caused this student to be exiled, he must have learned it somewhere, and since his Rebbe is responsible for what the student learned, we can hold the Rebbe responsible.
ReplyDelete