רַבִּי יוֹסֵי בַּר יְהוּדָה אוֹמֵר, בַּתְּחִלָּה, אֶחָד שׁוֹגֵג וְאֶחָד מֵזִיד מַקְדִּימִין לְעָרֵי מִקְלָט, וּבֵית דִּין שׁוֹלְחִין וּמְבִיאִין אוֹתוֹ מִשָּׁם. מִי שֶׁנִּתְחַיֵּב מִיתָה בְּבֵית דִּין, הֲרָגוּהוּ. וְשֶׁלֹּא נִתְחַיֵּב מִיתָה, פְּטָרוּהוּ. מִי שֶׁנִּתְחַיֵּב גָּלוּת, מַחֲזִירִין אוֹתוֹ לִמְקוֹמוֹ, שֶׁנֶּאֱמַר (במדבר לה) וְהֵשִׁיבוּ אֹתוֹ הָעֵדָה אֶל עִיר מִקְלָטוֹ וְגוֹ'. אֶחָד מָשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה וְאֶחָד הַמְרֻבֶּה בִבְגָדִים וְאֶחָד שֶׁעָבַר מִמְּשִׁיחָתוֹ, מַחֲזִירִין אֶת הָרוֹצֵחַ. רַבִּי יְהוּדָה אוֹמֵר, אַף מְשׁוּחַ מִלְחָמָה מַחֲזִיר אֶת הָרוֹצֵחַ. לְפִיכָךְ אִמּוֹתֵיהֶן שֶׁל כֹּהֲנִים מְסַפְּקוֹת לָהֶן מִחְיָה וּכְסוּת, כְּדֵי שֶׁלֹּא יִתְפַּלְּלוּ עַל בְּנֵיהֶם שֶׁיָּמוּתוּ. מִשֶּׁנִּגְמַר דִּינוֹ מֵת כֹּהֵן גָּדוֹל, הֲרֵי זֶה אֵינוֹ גוֹלֶה. אִם עַד שֶׁלֹּא נִגְמַר דִּינוֹ מֵת כֹּהֵן גָּדוֹל וּמִנּוּ אַחֵר תַּחְתָּיו, וּלְאַחַר מִכֵּן נִגְמַר דִּינוֹ, חוֹזֵר בְּמִיתָתוֹ שֶׁל שֵׁנִי:
Rabbi Yose bar Judah says: “Initially a slayer is sent in advance to [one of] the cities of refuge, whether he had slain in error or with intent and then the court sends and brings him out. Whoever was found guilty of a capital crime the court had executed, and whoever was found not guilty of a capital crime they acquitted. Whoever was found liable to banishment they restored to his place [of refuge] as it says, “And the congregation shall restore him to the city of refuge to which he fled” (Numbers 35:25). All the same are [the deaths of] the high priest who had been anointed with the anointing oil; or had worn many garments, or had retired from his office all make possible the return of the manslayer. Rabbi Judah says also the [death of the] priest who had been anointed for war makes possible the return of the manslayer. Therefore, mothers of high priests would provide food and clothing for them [who had been exiled] that they might not pray for their son’s death. If the high priest died at the conclusion of the trial, the slayer does not go into banishment. If he died before the trial was concluded and another high priest was appointed in his stead and the trial was then concluded, the slayer returns [home from refuge only] after the latter’s death.
נִגְמַר דִּינוֹ בְלֹא כֹהֵן גָּדוֹל, הַהוֹרֵג כֹּהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל שֶׁהָרַג, אֵינוֹ יוֹצֵא מִשָּׁם לְעוֹלָם. וְאֵינוֹ יוֹצֵא לֹא לְעֵדוּת מִצְוָה וְלֹא לְעֵדוּת מָמוֹן וְלֹא לְעֵדוּת נְפָשׁוֹת. וַאֲפִלּוּ יִשְׂרָאֵל צְרִיכִים לוֹ, וַאֲפִלּוּ שַׂר צְבָא יִשְׂרָאֵל כְּיוֹאָב בֶּן צְרוּיָה, אֵינוֹ יוֹצֵא מִשָּׁם לְעוֹלָם, שֶׁנֶּאֱמַר (במדבר לה) אֲשֶׁר נָס שָׁמָּה, שָׁם תְּהֵא דִירָתוֹ, שָׁם תְּהֵא מִיתָתוֹ, שָׁם תְּהֵא קְבוּרָתוֹ. כְּשֵׁם שֶׁהָעִיר קוֹלֶטֶת, כָּךְ תְּחוּמָהּ קוֹלֵט. רוֹצֵחַ שֶׁיָּצָא חוּץ לַתְּחוּם וּמְצָאוֹ גוֹאֵל הַדָּם, רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, מִצְוָה בְיַד גּוֹאֵל הַדָּם, וּרְשׁוּת בְּיַד כָּל אָדָם. רַבִּי עֲקִיבָא אוֹמֵר, רְשׁוּת בְּיַד גּוֹאֵל הַדָּם, וְכָל אָדָם אֵין חַיָּבִין עָלָיו. אִילָן שֶׁהוּא עוֹמֵד בְּתוֹךְ הַתְּחוּם וְנוֹפוֹ נוֹטֶה חוּץ לַתְּחוּם, אוֹ עוֹמֵד חוּץ לַתְּחוּם וְנוֹפוֹ נוֹטֶה לְתוֹךְ הַתְּחוּם, הַכֹּל הוֹלֵךְ אַחַר הַנּוֹף. הָרַג בְּאוֹתָהּ הָעִיר, גּוֹלֶה מִשְּׁכוּנָה לִשְׁכוּנָה. וּבֶן לֵוִי, גוֹלֶה מֵעִיר לְעִיר:
If the trial was concluded when there was no high priest [in office], or if one kills a high priest, or a high priest that kills, [in these cases the manslayer] can never come away from that place [of refuge]. He [the manslayer] may not go out to bear witness, neither for cases having to do with a religious observance, nor to bear witness in a monetary suit, nor to bear witness in a capital case. Even should [all] Israel need him, and even a general like Yoav the son of Zeruiah, he may never go out, as it is said, “to there he fled”: ‘there’ must be his abode, ‘there’ his death, ‘there’ his burial. Just as the city affords asylum so does its Sabbath boundary afford asylum. If a manslayer went beyond the boundary [of the city] and the blood avenger found him: Rabbi Yose the Galilean says: “For the avenger it is a matter of obligation [to kill him]; for everyone else, a matter of option.” Rabbi Akiba says: “It is a matter of option for the avenger, and anyone else [who kills him] is not liable for doing so.” If a tree was standing within the boundary and its boughs extended beyond [the boundary] or if it was standing outside of the boundary and its boughs extended within, it wholly follows [the position of] the boughs. If he slew [someone] in that city [of refuge] he is banished from one neighborhood to another neighborhood. And a Levite is banished from one city to another.
(א) וְנֶ֣פֶשׁ כִּֽי־תֶחֱטָ֗א וְשָֽׁמְעָה֙ ק֣וֹל אָלָ֔ה וְה֣וּא עֵ֔ד א֥וֹ רָאָ֖ה א֣וֹ יָדָ֑ע אִם־ל֥וֹא יַגִּ֖יד וְנָשָׂ֥א עֲוֺנֽוֹ׃ (ב) א֣וֹ נֶ֗פֶשׁ אֲשֶׁ֣ר תִּגַּע֮ בְּכָל־דָּבָ֣ר טָמֵא֒ אוֹ֩ בְנִבְלַ֨ת חַיָּ֜ה טְמֵאָ֗ה א֤וֹ בְּנִבְלַת֙ בְּהֵמָ֣ה טְמֵאָ֔ה א֕וֹ בְּנִבְלַ֖ת שֶׁ֣רֶץ טָמֵ֑א וְנֶעְלַ֣ם מִמֶּ֔נּוּ וְה֥וּא טָמֵ֖א וְאָשֵֽׁם׃ (ג) א֣וֹ כִ֤י יִגַּע֙ בְּטֻמְאַ֣ת אָדָ֔ם לְכֹל֙ טֻמְאָת֔וֹ אֲשֶׁ֥ר יִטְמָ֖א בָּ֑הּ וְנֶעְלַ֣ם מִמֶּ֔נּוּ וְה֥וּא יָדַ֖ע וְאָשֵֽׁם׃ (ד) א֣וֹ נֶ֡פֶשׁ כִּ֣י תִשָּׁבַע֩ לְבַטֵּ֨א בִשְׂפָתַ֜יִם לְהָרַ֣ע ׀ א֣וֹ לְהֵיטִ֗יב לְ֠כֹל אֲשֶׁ֨ר יְבַטֵּ֧א הָאָדָ֛ם בִּשְׁבֻעָ֖ה וְנֶעְלַ֣ם מִמֶּ֑נּוּ וְהוּא־יָדַ֥ע וְאָשֵׁ֖ם לְאַחַ֥ת מֵאֵֽלֶּה׃ (ה) וְהָיָ֥ה כִֽי־יֶאְשַׁ֖ם לְאַחַ֣ת מֵאֵ֑לֶּה וְהִ֨תְוַדָּ֔ה אֲשֶׁ֥ר חָטָ֖א עָלֶֽיהָ׃ (ו) וְהֵבִ֣יא אֶת־אֲשָׁמ֣וֹ לַיהוָ֡ה עַ֣ל חַטָּאתוֹ֩ אֲשֶׁ֨ר חָטָ֜א נְקֵבָ֨ה מִן־הַצֹּ֥אן כִּשְׂבָּ֛ה אֽוֹ־שְׂעִירַ֥ת עִזִּ֖ים לְחַטָּ֑את וְכִפֶּ֥ר עָלָ֛יו הַכֹּהֵ֖ן מֵחַטָּאתֽוֹ׃ (ז) וְאִם־לֹ֨א תַגִּ֣יע יָדוֹ֮ דֵּ֣י שֶׂה֒ וְהֵבִ֨יא אֶת־אֲשָׁמ֜וֹ אֲשֶׁ֣ר חָטָ֗א שְׁתֵּ֥י תֹרִ֛ים אֽוֹ־שְׁנֵ֥י בְנֵֽי־יוֹנָ֖ה לַֽיהוָ֑ה אֶחָ֥ד לְחַטָּ֖את וְאֶחָ֥ד לְעֹלָֽה׃ (ח) וְהֵבִ֤יא אֹתָם֙ אֶל־הַכֹּהֵ֔ן וְהִקְרִ֛יב אֶת־אֲשֶׁ֥ר לַחַטָּ֖את רִאשׁוֹנָ֑ה וּמָלַ֧ק אֶת־רֹאשׁ֛וֹ מִמּ֥וּל עָרְפּ֖וֹ וְלֹ֥א יַבְדִּֽיל׃ (ט) וְהִזָּ֞ה מִדַּ֤ם הַחַטָּאת֙ עַל־קִ֣יר הַמִּזְבֵּ֔חַ וְהַנִּשְׁאָ֣ר בַּדָּ֔ם יִמָּצֵ֖ה אֶל־יְס֣וֹד הַמִּזְבֵּ֑חַ חַטָּ֖את הֽוּא׃ (י) וְאֶת־הַשֵּׁנִ֛י יַעֲשֶׂ֥ה עֹלָ֖ה כַּמִּשְׁפָּ֑ט וְכִפֶּ֨ר עָלָ֧יו הַכֹּהֵ֛ן מֵחַטָּאת֥וֹ אֲשֶׁר־חָטָ֖א וְנִסְלַ֥ח לֽוֹ׃ (ס)
(1) If a person incurs guilt— When he has heard a public imprecation and—although able to testify as one who has either seen or learned of the matter—he does not give information, so that he is subject to punishment; (2) Or when a person touches any unclean thing—be it the carcass of an unclean beast or the carcass of unclean cattle or the carcass of an unclean creeping thing—and the fact has escaped him, and then, being unclean, he realizes his guilt; (3) Or when he touches human uncleanness—any such uncleanness whereby one becomes unclean—and, though he has known it, the fact has escaped him, but later he realizes his guilt; (4) Or when a person utters an oath to bad or good purpose—whatever a man may utter in an oath—and, though he has known it, the fact has escaped him, but later he realizes his guilt in any of these matters— (5) when he realizes his guilt in any of these matters, he shall confess that wherein he has sinned. (6) And he shall bring as his penalty to the LORD, for the sin of which he is guilty, a female from the flock, sheep or goat, as a sin offering; and the priest shall make expiation on his behalf for his sin. (7) But if his means do not suffice for a sheep, he shall bring to the LORD, as his penalty for that of which he is guilty, two turtledoves or two pigeons, one for a sin offering and the other for a burnt offering. (8) He shall bring them to the priest, who shall offer first the one for the sin offering, pinching its head at the nape without severing it. (9) He shall sprinkle some of the blood of the sin offering on the side of the altar, and what remains of the blood shall be drained out at the base of the altar; it is a sin offering. (10) And the second he shall prepare as a burnt offering, according to regulation. Thus the priest shall make expiation on his behalf for the sin of which he is guilty, and he shall be forgiven.
(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׃
(25) The assembly shall protect the manslayer from the blood-avenger, and the assembly shall restore him to the city of refuge to which he fled, and there he shall remain until the death of the high priest who was anointed with the sacred oil.
(מב) לָנֻ֨ס שָׁ֜מָּה רוֹצֵ֗חַ אֲשֶׁ֨ר יִרְצַ֤ח אֶת־רֵעֵ֙הוּ֙ בִּבְלִי־דַ֔עַת וְה֛וּא לֹא־שֹׂנֵ֥א ל֖וֹ מִתְּמ֣וֹל שִׁלְשׁ֑וֹם וְנָ֗ס אֶל־אַחַ֛ת מִן־הֶעָרִ֥ים הָאֵ֖ל וָחָֽי׃
(42) to which a manslayer could escape, one who unwittingly slew a fellow man without having been hostile to him in the past; he could flee to one of these cities and live:
(ד) וַיֵּ֨לֶךְ דָּוִ֧יד וְכָל־יִשְׂרָאֵ֛ל יְרוּשָׁלִַ֖ם הִ֣יא יְב֑וּס וְשָׁם֙ הַיְבוּסִ֔י יֹשְׁבֵ֖י הָאָֽרֶץ׃ (ה) וַיֹּ֨אמְר֜וּ יֹשְׁבֵ֤י יְבוּס֙ לְדָוִ֔יד לֹ֥א תָב֖וֹא הֵ֑נָּה וַיִּלְכֹּ֤ד דָּוִיד֙ אֶת־מְצֻדַ֣ת צִיּ֔וֹן הִ֖יא עִ֥יר דָּוִֽיד׃ (ו) וַיֹּ֣אמֶר דָּוִ֔יד כָּל־מַכֵּ֤ה יְבוּסִי֙ בָּרִ֣אשׁוֹנָ֔ה יִהְיֶ֥ה לְרֹ֖אשׁ וּלְשָׂ֑ר וַיַּ֧עַל בָּרִאשׁוֹנָ֛ה יוֹאָ֥ב בֶּן־צְרוּיָ֖ה וַיְהִ֥י לְרֹֽאשׁ׃
(4) David and all Israel set out for Jerusalem, that is Jebus, where the Jebusite inhabitants of the land lived. (5) David was told by the inhabitants of Jebus, “You will never get in here!” But David captured the stronghold of Zion; it is now the City of David. (6) David said, “Whoever attacks the Jebusites first will be the chief officer”; Joab son of Zeruiah attacked first, and became the chief.
(לד) וְאַחֲרֵ֣י אֲחִיתֹ֗פֶל יְהוֹיָדָ֤ע בֶּן־בְּנָיָ֙הוּ֙ וְאֶבְיָתָ֔ר וְשַׂר־צָבָ֥א לַמֶּ֖לֶךְ יוֹאָֽב׃ (פ)
(34) After Ahitophel were Jehoiada son of Benaiah and Abiathar. The commander of the king’s army was Joab.
(כו) וְאִם־יָצֹ֥א יֵצֵ֖א הָרֹצֵ֑חַ אֶת־גְּבוּל֙ עִ֣יר מִקְלָט֔וֹ אֲשֶׁ֥ר יָנ֖וּס שָֽׁמָּה׃ (כז) וּמָצָ֤א אֹתוֹ֙ גֹּאֵ֣ל הַדָּ֔ם מִח֕וּץ לִגְב֖וּל עִ֣יר מִקְלָט֑וֹ וְרָצַ֞ח גֹּאֵ֤ל הַדָּם֙ אֶת־הָ֣רֹצֵ֔חַ אֵ֥ין ל֖וֹ דָּֽם׃
(26) But if the manslayer ever goes outside the limits of the city of refuge to which he has fled, (27) and the blood-avenger comes upon him outside the limits of his city of refuge, and the blood-avenger kills the manslayer, there is no bloodguilt on his account.
(ד) וּמִגְרְשֵׁי֙ הֶֽעָרִ֔ים אֲשֶׁ֥ר תִּתְּנ֖וּ לַלְוִיִּ֑ם מִקִּ֤יר הָעִיר֙ וָח֔וּצָה אֶ֥לֶף אַמָּ֖ה סָבִֽיב׃ (ה) וּמַדֹּתֶ֞ם מִח֣וּץ לָעִ֗יר אֶת־פְּאַת־קֵ֣דְמָה אַלְפַּ֪יִם בָּֽאַמָּ֟ה וְאֶת־פְּאַת־נֶגֶב֩ אַלְפַּ֨יִם בָּאַמָּ֜ה וְאֶת־פְּאַת־יָ֣ם ׀ אַלְפַּ֣יִם בָּֽאַמָּ֗ה וְאֵ֨ת פְּאַ֥ת צָפ֛וֹן אַלְפַּ֥יִם בָּאַמָּ֖ה וְהָעִ֣יר בַּתָּ֑וֶךְ זֶ֚ה יִהְיֶ֣ה לָהֶ֔ם מִגְרְשֵׁ֖י הֶעָרִֽים׃ (ו) וְאֵ֣ת הֶֽעָרִ֗ים אֲשֶׁ֤ר תִּתְּנוּ֙ לַלְוִיִּ֔ם אֵ֚ת שֵׁשׁ־עָרֵ֣י הַמִּקְלָ֔ט אֲשֶׁ֣ר תִּתְּנ֔וּ לָנֻ֥ס שָׁ֖מָּה הָרֹצֵ֑חַ וַעֲלֵיהֶ֣ם תִּתְּנ֔וּ אַרְבָּעִ֥ים וּשְׁתַּ֖יִם עִֽיר׃ (ז) כָּל־הֶעָרִ֗ים אֲשֶׁ֤ר תִּתְּנוּ֙ לַלְוִיִּ֔ם אַרְבָּעִ֥ים וּשְׁמֹנֶ֖ה עִ֑יר אֶתְהֶ֖ן וְאֶת־מִגְרְשֵׁיהֶֽן׃
(4) The town pasture that you are to assign to the Levites shall extend a thousand cubits outside the town wall all around. (5) You shall measure off two thousand cubits outside the town on the east side, two thousand on the south side, two thousand on the west side, and two thousand on the north side, with the town in the center. That shall be the pasture for their towns. (6) The towns that you assign to the Levites shall comprise the six cities of refuge that you are to designate for a manslayer to flee to, to which you shall add forty-two towns. (7) Thus the total of the towns that you assign to the Levites shall be forty-eight towns, with their pasture.
Mishnah Torah 5:10
When a blood redeemer slays a person who killed unintentionally outside the Sabbath limits of his city of refuge, he is not held liable, as Deuteronomy 19:6 states: "He is not judged as liable to be executed."
רוֹצֵחַ בִּשְׁגָגָה שֶׁהֲרָגוֹ גּוֹאֵל הַדָּם חוּץ לִתְחוּם עִיר מִקְלָטוֹ פָּטוּר שֶׁנֶּאֱמַר (דברים יט ו) "וְלוֹ אֵין מִשְׁפַּט מָוֶת":
The above applies whether he kills him on the road before he enters his city of refuge or if he kills him when returning together with the two who are guarding him. If he enters his city of refuge and intentionally departs beyond its Sabbath boundaries,he has granted license for his life to be taken. The blood redeemer is permitted to kill him. And if another person kills him, that other person is not liable, as Numbers 35:27 states: "There is no liability for his blood."
אֶחָד הַהוֹרְגוֹ בַּדֶּרֶךְ קֹדֶם שֶׁיִּכָּנֵס לְעִיר מִקְלָט אוֹ שֶׁהֲרָגוֹ בַּחֲזִירָתוֹ עִם הַשְּׁנַיִם שֶׁשּׁוֹמְרִין אוֹתוֹ. נִכְנַס לְעִיר מִקְלָטוֹ וְיָצָא חוּץ לִתְחוּמָהּ בְּזָדוֹן הֲרֵי זֶה הִתִּיר עַצְמוֹ לְמִיתָה וּרְשׁוּת לְגוֹאֵל הַדָּם לְהָרְגוֹ. וְאִם הֲרָגוֹ כָּל אָדָם אֵין חַיָּבִין עָלָיו שֶׁנֶּאֱמַר (במדבר לה כז) "אֵין לוֹ דָּם":
גמ׳ מ"ט אמר אביי ק"ו ומה מי שגלה כבר יצא עכשיו מי שלא גלה אינו דין שלא יגלה ודלמא האי דגלה איכפר ליה האי דלא גלה לא מידי גלות קא מכפרא מיתת כהן הוא דמכפרא:
GEMARA: The mishna teaches: If after the unintentional murderer’s verdict was decided and he was sentenced to exile, the High Priest died, the unintentional murderer is not exiled. The Gemara asks: What is the reason for this? Abaye says: It is derived through an a fortiori inference: If one who was already exiled now emerges with the death of this High Priest, with regard to one who was not yet exiled, is it not right that he should not be exiled? The Gemara rejects this reasoning: And perhaps with regard to this one, who was already exiled, his sin was atoned for by his exile, and therefore the death of the High Priest facilitates his return, but that one, who was not yet exiled, no, his sin was not atoned for and the death of the High Priest should not prevent his exile. The Gemara rebuts: Is it his exile that atones for his sin? It is the death of the High Priest that atones for his sin, and the High Priest died.
אם עד שלא נגמר דינו וכו': מנא הני מילי אמר רב כהנא דאמר קרא (במדבר לה, כה) וישב בה עד מות הכהן הגדול אשר משח אותו בשמן הקדש וכי הוא מושחו אלא זה שנמשח בימיו
The mishna teaches: If it was before his verdict was decided that the High Priest died and they appointed another in his place, and thereafter his verdict was decided, he returns with the death of the second High Priest. The Gemara asks: From where are these matters derived? Rav Kahana said that they are derived from a verse, as the verse states: “And he shall dwell there until the death of the High Priest, whom he anointed with the sacred oil” (Numbers 35:25). Now is it the unintentional murderer who anoints the High Priest? Rather, the reference is to that High Priest who was anointed during his days, after he committed the unintentional murder.
מאי הוה ליה למעבד היה לו לבקש רחמים שיגמור דינו לזכות ולא ביקש
The Gemara asks: Why is his return home dependent on the death of the second High Priest? Earlier (11a), the Gemara explained that the High Priest bears a share of the responsibility for unintentional murderers, as he should have pleaded for mercy for his generation and he did not do so. In this case, as the High Priest in question was appointed only after the murder transpired, what could he have done to prevent the unintentional murder? The Gemara answers: He should have pleaded for mercy that the verdict of the unintentional murderer would be decided by the court favorably, so that he would not be sentenced to exile, and he did not plead.
מעידין אנו באיש פלוני שהוא חייב גלות כו': מנא הני מילי אמר ר"ל דאמר קרא (דברים יט, ה) הוא ינוס אל אחת הערים הוא ולא זוממין
§ The mishna teaches that in a case where two witnesses came before the court and said: We testify with regard to so-and-so that he is liable to be punished with exile, one does not say that these witnesses shall be exiled in his stead; rather, they receive forty lashes. The Gemara asks: From where is this matter derived? Reish Lakish says: It is derived from a verse, as the verse states with regard to an unwitting killer: “And he shall flee to one of the cities” (Deuteronomy 19:5), and the Gemara infers: He shall flee, but conspiring witnesses shall not.
ר' יוחנן אומר ק"ו ומה הוא שעשה מעשה במזיד אינו גולה הן שלא עשו מעשה במזיד אינו דין שלא יגלו
Rabbi Yoḥanan says: It is derived through an a fortiori inference: If the killer, who performed an action that, had he done so intentionally, he would not be exiled for it even if he were not sentenced to death, e.g., because there was no forewarning, then in the case of the conspiring witnesses, who did not perform an action, as their conspiracy was exposed and their testimony rejected, even if they testified intentionally, isn’t it logical that they should not be exiled?
והיא נותנת (והלא דין הוא) הוא שעשה מעשה במזיד לא ליגלי כי היכי דלא תיהוי ליה כפרה הן שלא עשו מעשה במזיד נמי ליגלו כי היכי דליהוי להו כפרה אלא מחוורתא כדר"ל
The Gemara challenges: But that distinction provides support to the contrary. Could this not be derived through logical inference? With regard to one who performed an action, i.e., killed a person, if he did so intentionally, let him not be exiled so that he will not have atonement for his action, and he will instead receive harsh punishment at the hand of Heaven. With regard to the conspiring witnesses, who did not perform an action, even if they testified intentionally, let them also be exiled so that they will have atonement for their misdeed. The Gemara concludes: Rather, it is clear in accordance with the explanation of Reish Lakish: “And he shall flee to one of the cities”; he, but not conspiring witnesses.
אָמַר רַבִּי אַמֵּי לָמָּה נִסְמְכָה מִיתַת מִרְיָם לְפָרָשַׁת פָּרָה אֲדוּמָּה לוֹמַר לָךְ מָה פָּרָה אֲדוּמָּה מְכַפֶּרֶת אַף מִיתָתָן שֶׁל צַדִּיקִים מְכַפֶּרֶת אָמַר רַבִּי אֶלְעָזָר לָמָּה נִסְמְכָה מִיתַת אַהֲרֹן לְבִגְדֵי כְהוּנָּה מָה בִּגְדֵי כְהוּנָּה מְכַפְּרִין אַף מִיתָתָן שֶׁל צַדִּיקִים מְכַפֶּרֶת
Rabbi Ami said: Why was the Torah portion that describes the death of Miriam juxtaposed to the portion dealing with the red heifer? To tell you: Just as the red heifer atones for sin, so too, the death of the righteous atones for sin. Rabbi Elazar said: Why was the Torah portion that describes the death of Aaron juxtaposed to the portion discussing the priestly garments? This teaches that just as the priestly garments atone for sin, so too, the death of the righteous atones for sin.
כַּיּוֹצֵא בוֹ, רוֹצֵחַ שֶׁגָּלָה לְעִיר מִקְלָטוֹ וְרָצוּ אַנְשֵׁי הָעִיר לְכַבְּדוֹ, יֹאמַר לָהֶם רוֹצֵחַ אָנִי. אָמְרוּ לוֹ אַף עַל פִּי כֵן, יְקַבֵּל מֵהֶן, שֶׁנֶּאֱמַר (דברים יט) וְזֶה דְּבַר הָרֹצֵחַ. מַעֲלִים הָיוּ שָׂכָר לַלְוִיִּם, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, לֹא הָיוּ מַעֲלִים לָהֶן שָׂכָר. וְחוֹזֵר לַשְּׂרָרָה שֶׁהָיָה בָהּ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, לֹא הָיָה חוֹזֵר לַשְּׂרָרָה שֶׁהָיָה בָהּ:
Similarly, in the case of a murderer who was exiled to a city of refuge and the people of the city sought to honor him due to his prominence, he shall say to them: I am a murderer. If the residents of the city say to him: We are aware of your status and nevertheless, we wish to honor you, he may accept the honor from them, as it is stated: “And this is the matter [devar] of the murderer” (Deuteronomy 19:4), from which it is derived that the murderer is required to say [ledabber] to them that he is a murderer. He is not required to tell them any more than that. The unintentional murderers would pay a fee to the Levites as rent for their living quarters in the cities of refuge, which were Levite cities; this is the statement of Rabbi Yehuda. Rabbi Meir says: They would not pay a fee to them, but would reside rent free, as they are required to live there by Torah law. They also disagreed with regard to the status of the unintentional murderer when he returns home after the death of the High Priest. He returns to the same public office that he occupied prior to his exile; this is the statement of Rabbi Meir. Rabbi Yehuda says: He does not return to the office that he occupied.