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Share(טו) לִבְנֵ֣י יִשְׂרָאֵ֗ל וְלַגֵּ֤ר וְלַתּוֹשָׁב֙ בְּתוֹכָ֔ם תִּהְיֶ֛ינָה שֵׁשׁ־הֶעָרִ֥ים הָאֵ֖לֶּה לְמִקְלָ֑ט לָנ֣וּס שָׁ֔מָּה כָּל־מַכֵּה־נֶ֖פֶשׁ בִּשְׁגָגָֽה׃ (טז (כב) וְאִם־בְּפֶ֥תַע בְּלֹא־אֵיבָ֖ה הֲדָפ֑וֹ אוֹ־הִשְׁלִ֥יךְ עָלָ֛יו כָּל־כְּלִ֖י בְּלֹ֥א צְדִיָּֽה׃ (כג) א֣וֹ בְכָל־אֶ֜בֶן אֲשֶׁר־יָמ֥וּת בָּהּ֙ בְּלֹ֣א רְא֔וֹת וַיַּפֵּ֥ל עָלָ֖יו וַיָּמֹ֑ת וְהוּא֙ לֹא־אוֹיֵ֣ב ל֔וֹ וְלֹ֥א מְבַקֵּ֖שׁ רָעָתֽוֹ׃ (כד) וְשָֽׁפְטוּ֙ הָֽעֵדָ֔ה בֵּ֚ין הַמַּכֶּ֔ה וּבֵ֖ין גֹּאֵ֣ל הַדָּ֑ם עַ֥ל הַמִּשְׁפָּטִ֖ים הָאֵֽלֶּה׃ (כה) וְהִצִּ֨ילוּ הָעֵדָ֜ה אֶת־הָרֹצֵ֗חַ מִיַּד֮ גֹּאֵ֣ל הַדָּם֒ וְהֵשִׁ֤יבוּ אֹתוֹ֙ הָֽעֵדָ֔ה אֶל־עִ֥יר מִקְלָט֖וֹ אֲשֶׁר־נָ֣ס שָׁ֑מָּה וְיָ֣שַׁב בָּ֗הּ עַד־מוֹת֙ הַכֹּהֵ֣ן הַגָּדֹ֔ל אֲשֶׁר־מָשַׁ֥ח אֹת֖וֹ בְּשֶׁ֥מֶן הַקֹּֽדֶשׁ׃
(15) For the children of Israel, and for the stranger and for the settler among them, shall these six cities be for refuge, that every one that kills any person through error may flee there. (16) But if he struck him with an instrument of iron, so that he died, he is a murderer; the murderer shall surely be put to death. ...(22) But if he pushed him suddenly without enmity, or hurled upon him any thing without lying in wait, (23) or with any stone, whereby a man may die, seeing him not, and cast it upon him, so that he died, and he was not his enemy, neither sought his harm; (24) then the congregation shall judge between the smiter and the avenger of blood according to these ordinances; (25) and the congregation shall deliver the manslayer out of the hand of the avenger of blood, and the congregation shall restore him to his city of refuge, to where he had fled; and he shall dwell there until the death of the high priest, who was anointed with the holy oil.
(א) כִּֽי־יַכְרִ֞ית יְהוָ֤ה אֱלֹהֶ֙יךָ֙ אֶת־הַגּוֹיִ֔ם אֲשֶׁר֙ יְהוָ֣ה אֱלֹהֶ֔יךָ נֹתֵ֥ן לְךָ֖ אֶת־אַרְצָ֑ם וִֽירִשְׁתָּ֕ם וְיָשַׁבְתָּ֥ בְעָרֵיהֶ֖ם וּבְבָתֵּיהֶֽם׃ (ב) שָׁל֥וֹשׁ עָרִ֖ים תַּבְדִּ֣יל לָ֑ךְ בְּת֣וֹךְ אַרְצְךָ֔ אֲשֶׁר֙ יְהוָ֣ה אֱלֹהֶ֔יךָ נֹתֵ֥ן לְךָ֖ לְרִשְׁתָּֽהּ׃ (ג) תָּכִ֣ין לְךָ֮ הַדֶּרֶךְ֒ וְשִׁלַּשְׁתָּ֙ אֶת־גְּב֣וּל אַרְצְךָ֔ אֲשֶׁ֥ר יַנְחִֽילְךָ֖ יְהוָ֣ה אֱלֹהֶ֑יךָ וְהָיָ֕ה לָנ֥וּס שָׁ֖מָּה כָּל־רֹצֵֽחַ׃ (ד) וְזֶה֙ דְּבַ֣ר הָרֹצֵ֔חַ אֲשֶׁר־יָנ֥וּס שָׁ֖מָּה וָחָ֑י אֲשֶׁ֨ר יַכֶּ֤ה אֶת־רֵעֵ֙הוּ֙ בִּבְלִי־דַ֔עַת וְה֛וּא לֹא־שֹׂנֵ֥א ל֖וֹ מִתְּמֹ֥ל שִׁלְשֹֽׁם׃ (ה) וַאֲשֶׁר֩ יָבֹ֨א אֶת־רֵעֵ֥הוּ בַיַּעַר֮ לַחְטֹ֣ב עֵצִים֒ וְנִדְּחָ֨ה יָד֤וֹ בַגַּרְזֶן֙ לִכְרֹ֣ת הָעֵ֔ץ וְנָשַׁ֤ל הַבַּרְזֶל֙ מִן־הָעֵ֔ץ וּמָצָ֥א אֶת־רֵעֵ֖הוּ וָמֵ֑ת ה֗וּא יָנ֛וּס אֶל־אַחַ֥ת הֶעָרִים־הָאֵ֖לֶּה וָחָֽי׃ (ו) פֶּן־יִרְדֹּף֩ גֹּאֵ֨ל הַדָּ֜ם אַחֲרֵ֣י הָרֹצֵ֗חַ כִּי־יֵחַם֮ לְבָבוֹ֒ וְהִשִּׂיג֛וֹ כִּֽי־יִרְבֶּ֥ה הַדֶּ֖רֶךְ וְהִכָּ֣הוּ נָ֑פֶשׁ וְלוֹ֙ אֵ֣ין מִשְׁפַּט־מָ֔וֶת כִּ֠י לֹ֣א שֹׂנֵ֥א ה֛וּא ל֖וֹ מִתְּמ֥וֹל שִׁלְשֽׁוֹם׃ (ז) עַל־כֵּ֛ן אָנֹכִ֥י מְצַוְּךָ֖ לֵאמֹ֑ר שָׁלֹ֥שׁ עָרִ֖ים תַּבְדִּ֥יל לָֽךְ׃ (ס) (ח) וְאִם־יַרְחִ֞יב יְהוָ֤ה אֱלֹהֶ֙יךָ֙ אֶת־גְּבֻ֣לְךָ֔ כַּאֲשֶׁ֥ר נִשְׁבַּ֖ע לַאֲבֹתֶ֑יךָ וְנָ֤תַן לְךָ֙ אֶת־כָּל־הָאָ֔רֶץ אֲשֶׁ֥ר דִּבֶּ֖ר לָתֵ֥ת לַאֲבֹתֶֽיךָ׃ (ט) כִּֽי־תִשְׁמֹר֩ אֶת־כָּל־הַמִּצְוָ֨ה הַזֹּ֜את לַעֲשֹׂתָ֗הּ אֲשֶׁ֨ר אָנֹכִ֣י מְצַוְּךָ֮ הַיּוֹם֒ לְאַהֲבָ֞ה אֶת־יְהוָ֧ה אֱלֹהֶ֛יךָ וְלָלֶ֥כֶת בִּדְרָכָ֖יו כָּל־הַיָּמִ֑ים וְיָסַפְתָּ֨ לְךָ֥ עוֹד֙ שָׁלֹ֣שׁ עָרִ֔ים עַ֖ל הַשָּׁלֹ֥שׁ הָאֵֽלֶּה׃ (י) וְלֹ֤א יִשָּׁפֵךְ֙ דָּ֣ם נָקִ֔י בְּקֶ֣רֶב אַרְצְךָ֔ אֲשֶׁר֙ יְהוָ֣ה אֱלֹהֶ֔יךָ נֹתֵ֥ן לְךָ֖ נַחֲלָ֑ה וְהָיָ֥ה עָלֶ֖יךָ דָּמִֽים׃
(1) When the LORD thy God shall cut off the nations, whose land the LORD thy God giveth thee, and thou dost succeed them, and dwell in their cities, and in their houses; (2) thou shalt separate three cities for thee in the midst of thy land, which the LORD thy GOD giveth thee to possess it. (3) Thou shalt prepare thee the way, and divide the borders of thy land, which the LORD thy God causeth thee to inherit, into three parts, that every manslayer may flee thither. (4) And this is the case of the manslayer, that shall flee thither and live: whoso killeth his neighbour unawares, and hated him not in time past; (5) as when a man goeth into the forest with his neighbour to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour, that he die; he shall flee unto one of these cities and live; (6) lest the avenger of blood pursue the manslayer, while his heart is hot, and overtake him, because the way is long, and smite him mortally; whereas he was not deserving of death, inasmuch as he hated him not in time past. (7) Wherefore I command thee, saying: ‘Thou shalt separate three cities for thee.’ (8) And if the LORD thy God enlarge thy border, as He hath sworn unto thy fathers, and give thee all the land which He promised to give unto thy fathers— (9) if thou shalt keep all this commandment to do it, which I command thee this day, to love the LORD thy God, and to walk ever in His ways—then shalt thou add three cities more for thee, beside these three; (10) that innocent blood be not shed in the midst of thy land, which the LORD thy God giveth thee for an inheritance, and so blood be upon thee.
(א) אלו הן הגולין, ההורג נפש בשגגה. היה מעגל במעגילה ונפלה עליו והרגתו, היה משלשל בחבית ונפלה עליו והרגתו, היה יורד בסלם ונפל עליו והרגו, הרי זה גולה. אבל אם היה מושך במעגילה ונפלה עליו והרגתו, היה דולה בחבית ונפסק החבל ונפלה עליו והרגתו, היה עולה בסלם ונפל עליו והרגו, הרי זה אינו גולה. זה הכלל: כל שבדרך ירידתו גולה, ושלא בדרך ירידתו אינו גולה.
(1) The following are exiled [to the Ir Miklat]: one who kills a peron accidentally. If he was pushing a roller [on a roof] and it fell on him [a bystander] and killed him, or if he was lowering a barrel [from a roof] and it fell and killed him [a bystander], or if he was descending a ladder and he fell and killed him [a bystander], all of these cases he [the killer] is exiled. However, if he was pulling a roller and it fell and killed the person, or if he was raising a barrel and the rope tore and it fell and killed a person, or if he was climbing a ladder and he fell and killed a person, in these cases he [the killer] would not exiled. This is the principle: If the killer was involved in a downward movement , he is exiled. If it is not a downward movement he is not exiled.
(ה) ואמנם היות 'רוצח בשגגה' 'גולה' הוא להשקיט נפש 'גואל הדם' עד שלא יראה מי שבאה תקלה הזאת על ידו. ותלה חזרתו במות האיש אשר הוא הנכבד שבבני אדם והאהוב לכל 'ישראל' שבזה תנוח דעת הגואל אשר נהרג קרובו - שזה ענין טבעי לאדם כל מי שתקרהו צרה כשתבוא גם כן לזולתו כיוצא בה או גדולה ממנה ימצא נחמה בזה על מקרהו - ואין במקרי מות בני אדם אצלינו יותר גדול ממיתת 'כהן גדול':
(5) A person who killed another person unknowingly must go into exile (Exod. 12:13: Num. 35:11-28); because the anger of "the avenger of the blood" (Num. 35:19) cools down while the cause of the mischief is out of sight. The chance of returning from the exile depends on the death of [the high-priest], the most honoured of men, and the friend of all Israel. By his death the relative of the slain person becomes reconciled (ibid. ver. 25); for it is a natural phenomenon that we find consolation in our misfortune when the same misfortune or a greater one has befallen another person. Amongst us no death causes more grief than that of the high-priest.
Judicial punishment can never be used merely as a means to promote some other good for the criminal himself or for civil society, but instead it must in all cases be imposed on him only on the ground that he has committed a crime. For a human being could never be manipulated merely as a means to the purposes of some else and can never be confused with objects of a lot of things. His intrinsic personhood protects him against such treatment, even though he may indeed be condemned it to lose his civil personality… The law concerning punishment is a categorical imperative, and woe to him who rummages in the winding passages of the theory of happiness or some advantage to be gained by releasing the criminal from punishment or reducing the amount of it in keeping with the Pharisaic motto: "it is better that one man should die in the whole people should perish." If legal justice perishes then it is no longer worthwhile for men to remain alive on this earth.... justice ceases to be justice if it can be bought for a price.
Judicial punishment can never be used merely as a means to promote some other good for the criminal himself or for civil society, but instead it must in all cases be imposed on him only on the ground that he has committed a crime. For a human being, could never be manipulated merely as a means to the purposes of some else and can never be confused with objects of a lot of things. His intrinsic personhood protects him against such treatment, even though he may indeed be condemned it to lose his civil personality… The law concerning punishment is a categorical imperative, and woe to him who rummages in the winding passages of the theory of happiness or some advantage to be gained by releasing the criminal from punishment or reducing the amount of it in keeping with the Pharisaic motto: "it is better that one man should die in the whole people should perish." If legal justice perishes then it is no longer worthwhile for men to remain alive on this earth.
Retribution, as distinct from vengeance, then, is not the tailoring other criminals desert to meet his denial of dessert in a victim, adding injury to injury. It is the tailoring of the social scope afforded to desert to fit more snuggly to its actual proportions. The general presumptions that makes civil society possible are particularly defeated. In response, they are withdrawn in do you measure and kind.
Privilege conferred is cut back to adjust for trust betrayed and so renounced. The response is mandated by the fundamental requirement of morality that recognition follow the contours of desert. It would be irresponsible to persist in the extension of unmerited trust. Reform will hope and plan for the return of the powers that may trust reasonable, and mercy will restrain severity, respecting the haven of
such powers in the past. But justice commands the formal, societal institutions to look beyond the conventions of civility and take cognizance of the now demonstrated fact…. Page 65
We find that we must integrate the diverse claims of retribution, deterrence, and reform. None will stand alone. Social utility will justify deterrence but must be held in check by considerations of retribution and reform. The hope of reform itself requires moderation, lest it justify invasive, ultimately violent acts against individual integrity. The requirement of reform is spoken for by the existential desert of every human being but qualified by the demands of retribution and deterrence and by the limitations in an offender’s corrigibility. Retribution is a response to the demand a response to the diminution of the rations of moral standing which some voluntary acts bring upon us. Prerogatives
accrued through social standing in the community are integral to the functioning of the community and serve as a questionable data normal considerations of dessert. For that very reason they may be forfeit
through violation of the bonds of trust on which they rest.