(Fol. 9b) Our Rabbis were taught: Three cities did Moses separate on this side of the Jordan, and corresponding to them, Joshua separated in the land of Canaan, and they were right opposite one against the other, just as two rows in a vineyard. Namely (Josh. 20, 7) Hebron in Judah, opposite (Deut. 4, 43) Bezer in the wilderness; Shechem in the mountain of Ephraim, opposite Ramoth in Gilead; Kedesh in Galilea in the mountain of Naphthali, opposite Golan in Bashan. (Josh. 20, 7) And the three, i.e., it should be divided into three that there shall be the same distance from South Palestine to Hebron as from Hebron to Shechem; and from Hebron to Shechem as from the latter to Kedesh, and from Shechem to Kedesh as from the latter to North Palestine. How is it that three were needed on the other side of the Jordan, and only three for the whole land of Israel? Said Abaye: "In Gilead there were many murderers, (Fol. 10) as it is written (Hos. 6, 8) Gilead is a city of them that work iniquity, it is covered with footprints of blood." And R. Elazar explained the verse: "They followed up [their victims] to commit murder." Why were the cities on both sides of the Jordan far from the boundary, and the middle one near? Said Abaye: "Because Shechem was also full of murderers: as it is said (Ib., ib. 9) And as troops of robbers wait for a man, so doth the company of priests, they murder in the way toward Shechem." What is meant by the company of priests? Said R. Elazar: "They conjoined themselves to kill as the priests who would enjoin themselves to receive the heave-offerings from the barns." But were there not more cities of refuge? Behold there is (Num. 35, 6) And in addition to them shall ye give forty and two cities? Said Abaye: "The former protects the refugee in any instance, whether he is aware of that city being a place of refuge or not; while the latter accept him only when he is aware [of its protective power]." Was then the city of Hebron indeed a city of refuge? Does not the passage say (Jud. 1, 20) And they gave Hebron unto Kaleb as Moses ordered. Said Abaye: "It was only the suburb of it, as it is written (Josh. 21, 12) But the fields of the city, and the villages thereof, gave they to Caleb, the son of Jephunneh."
We are taught in a Baraitha that if a disciple is exiled, his master is exiled with him; for it is written (Deut. 4, 42) "And that fleeing unto one of these cities, he might live," which means that you shall supply him with the sources of moral life. And R. Zera said: "From this we infer, that one shall not teach a disciple of bad character.' R. Jochanan said: "If the head of a college is to be exiled, then the whole college should be exiled with him." Is that so? Did not R. Jochanan say: Whence do we infer that the study of the Torah is a protectorate [for one who deserves exile]? From the following verse (Ib., ib) And Bezer in the wilderness, and immediately after this it is written, And this is the law [hence a scholar could not be exiled?] This presents no difficulty. It relieves only at the time he is occupied with study, but not otherwise. And if you please, I say that the above relief refers to that received from the Angel of Death; as it happened with R. Chisda, who was studying continuously, that the Angel of Death could not come near him because he did not stop studying, until the Angel climbed a cedar-tree in the yard of the college, when the tree broke down, the noise stopped his study, and the Angel of Death took hold of him.
R. Tanchum b. Chanilai said: "Why is the tribe of Reuben mentioned first among the cities of safety? Because he was the first to save Joseph from his brothers, as it is written (Gen. 37, 21) And when Reuben heard it, he delivered him out of their hand." R. Simlai lectured: "It is written (Deut. 4, 41) Then Moses separated three cities beyond the Jordan, toward the sunrise. The Holy One, praised be He! said to Moses: 'Thou hast caused the sun to shine toward the murderers (to save them from death)'." R. Simlai lectured: "What is the meaning of the verse (Ecc. 5, 9) He that loveth silver shall not be satisfied with silver; nor he that loveth abundance, will finally have income? He that loveth silver refers to Moses, our master, who, [although] having been aware that the three cities on the other side of the Jordan could not protect [the innocent murderer] until the other three cities were selected; nevertheless he selected them, saying: "A meritorious act which has come to my hand, I shall fulfil;' nor he that loveth abundance, i.e., who is fit to lecture before a crowd? He who possesses all the grain [of knowledge] like the Bible, Mishna, Halacha and Hagada." And this is what R. Elazar said: "What is the meaning of the passage (Ps. 106, 2) Who can express the mighty acts of the Lord? or make all His praise to be heard? This means, who is fit to express the mighty acts of the Lord? He who can make all His praise to be heard." The Rabbis, and according to others, Rabba b. Mari explained this passage thus: "He who loves the abundance [of scholars], possesses the fruit of knowledge"; whereupon the Rabbis fixed their eyes upon Raba b. Rabba who possessed such a quality. R. Ashi said: "He who likes to learn among a crowd of scholars possesses the fruit of their knowledge." And this is what R. Jose b. Chanina said: "What is the meaning of the passage (Jer. 50, 36) The sword is upon the boasters (badim) and they shall become fools? This means the sword may cut the necks of the scholars who study separately [without interchange of ideas] and not only this, but they become also foolish; for it is written here, V'no-alu, (and they become foolish) and there is another passage (Num. 12, 11) For that we have done foolishly, and not only this but they also commit a crime, as it is written (Ib.) And wherein we have sinned. Rabina said: "He who loves to study among a crowd [of students], will possess the grain of knowledge." And this is what Rabbi said: "I learned much from my teachers, more, however, from my colleagues, but from my disciples, I learned the most."
R. Joshua b. Levi said: "What is the meaning of the passage (Ps. 122, 2) Our feet are standing within thy gates, O Jerusalem. Who caused that our feet shall conquer the enemy and stand within the gates of Jerusalem? Only the gates of Jerusalem in which the Torah was studied." R. Joshua b. Levi said further: "What is the meaning of the passage (Ib. ib. 1) I rejoiced when they said unto me: 'Let us go unto the house of the Lord.' David said before the Holy One, praised be He! 'Sovereign of the Universe, I have heard people say, when will this man die, so that Solomon, his son, shall build the Holy Temple and we will rejoice?' The Holy One, praised be He! answered: (Ib. 84, 11) For a day in thy courts is better than a thousand; i.e., 'I like one day in which thou art occupied with the study of the Law more than the thousand burnt-offerings which Solomon, thy son, will sacrifice before Me in the future'."
We are taught in a Baraitha that R. Eliezer b. Jacob said: (Ib. b) The word refuge was written at every crossing so that the murderer might recognize the way to take." Said R. Cahana: "Where is the passage to prove this? (Deut. 19, 3) Thou shalt prepare thee the way, i.e., you shall establish all preparations needed on this way." R. Chamma b. Chanina, when he wanted to lecture on this case, used to begin with (Ps. 25, 8) Good and upright is the Lord: therefore does He instruct sinners in the [right] way. Now if He puts the sinners in the right way, how much more the upright. Resh Lakish used to begin his lecture on this case with (Ex. 21, 13) And if a man lie not in wait, but God caused it to come to hand; and (1 Sam. 24, 14) As sayeth the proverb of the ancients: Out of the wicked cometh forth wickedness. Of what case does the passage speak? Concerning two men each of whom killed a person; one of them unintentionally [the punishment of which is exile] and the other intentionally [the punishment of which is death], but there were no witnesses in either case. The Holy One, praised be He! causes them to meet at the same inn, and he who had killed intentionally [guilty of capital punishment] is placed under a ladder, while the other, who killed unintentionally [and guilty of being exiled] descends the steps, falls and kills the other [under the ladder]. Hence the outcome is: He who has killed intentionally was killed; and the unintentional murderer was exiled.
Rabba b. R. Huna in the name of his father, and according to others, R. Huna in the name of R. Elazar, said: "From the Pentateuch, Prohpets, and Hagiographa it is inferred that Heaven leads a man upon the road he desires to follow. From the Pentateuch (Num. 22, 12) Thou shalt not go with them, and (Ib., ib. 20) Rise, up, go with them; from the Prophets (Is. 48, 17) Who teacheth thee for thy profit, who leadeth thee by the way that thou shouldst go; and from Hagiographa (Pr. 3, 34) If it concerneth the scorners, He scorneth them; but unto the humble, He giveth grace.
(Fol. 11) "Therefore would the mothers of the priests," etc., "they shall not pray," but what if they should, would it then bring about that he die? Does not the passage read (Pr. 26, 2) As the wandering sparrow, as the flying swallow, so the curse that is causeless shall not come home? Whereupon a senior scholar replied: "I understand from the lecture of Raba [the reason of our case] because the priest should have prayed for mercy that no accident might happen in their generation, and he failed to do so [hence the responsibility]." According to others [the Mishnah] says: "They [the manslayers] should pray for their children that they should not die." Does it indeed depend upon their [the manslayers'] prayer; but if they do not pray then their children would die. What could they have done [to prevent the crime]? In Babylon it was said [concerning this affair]: "Tobias sinned and Ziggud was punished." In Palestine it was said: "Shechem wants to marry [Dinah], and Mabgi (his subjects must submit to circumcision." A senior scholar, however, explained: "I understand this from the lecture of Raba [it is] because the priests should have prayed for mercy that no accident might happen in their generation." As it happened with one whom a lion had consumed a distance of three [Persian] miles from R. Joshua b. Levi's dwelling, and Elijah did not talk to him for three days.
Said R. Juda in the name of Rab: "The curse of a scholar, even if it is without cause, is realized; and this we see to have been the case with Achithophel. When David was digging the Shittin (foundation) of the altar [to reach the watery depth of the earth] the waters of the deep came up and threatened to flood the world; whereupon David said: 'Is there anyone who knows if it is permitted to inscribe the Holy name upon a piece of broken clay and drop it into the water?' No one responded. He exclaimed: 'Whoever amongst ye knows and abstains from answering, shall be choked.' Then Achithophel concluded a fortiori, saying: 'If for the sake of bringing pecae between husband and wife, the Lord has allowed His name [which is written in all sacredness] to be erased by water, so much the more when the peace of the entire world is threatened!' Accordingly, he decided that it is permitted. David then [following this decision] dropped into the water a bit of clay upon which the Holy name was written and the deep came back unto its original place. Nevertheless concerning Achitophel it is written (II Sam. 17, 23) And when Achitophel saw that his council was not followed, etc., and strangled himself." R. Abahu said: "The curse of a scholar, even if it is on condition, is nevertheless realized. Whence do we infer it? From Eli, for Eli said unto Samuel (I Sam. 3, 17) God do so to thee, and more also, if thou hide anything from me. And although Samuel did disclose to him everything, as it is written (Ib.) And Samuel told him all the words, and hid nothing from him, yet it is written [concerning Samuel] (Ib. 8, 3) And his sons walked not in his ways, etc."
(Ib. b) R. Juda in the name of Rab said: "If a sage has put some one under the ban even conditionally, nevertheless a release must be applied. And this is inferred from the case of Juda, concerning whom it is written (Gen. 43, 9) If I bring him not unto thee, and set him before thee, then let me bear the blame forever." And R. Samuel b. Nachmeni in the name of Jonathan said: "What is the meaning of the passage (Deut. 33, 6-7) May Reuben Live … this is the blessing of Judah. [Why, then, is Judah mentioned just after Reuben, and also why is his blessing distinguished with this expression]. Because all the forty years during which Israel was in the desert, the remains of Juda were dismembered in his coffin until Moses arose and prayed for him, saying: 'Sovereign of the Universe! Who caused Reuben to confess if not Juda? Hear, Lord, the voice of Juda!' Immediately, then, the members of his body were placed in their order. However, he was not allowed to enter the heavenly college until Moses prayed (Ib.) And bring him unto his people. Still he could not discuss with the Rabbis until Moses said (Ib.): Let the power of his hand contend for him! Still he could not answer questions. Finally Moses said (Ib.): And be Thou a help to him from his adversaries."
(Fol. 12) R. Juda said in the name of Rab: "In two things did Joab err at that hour, for it is said (I Kin. 2, 28) And Joab fled unto the tabernacle, and caught hold of the horn. Firstly he erred when he thought that the horns of the altar protect, while in reality only the roof [of the altar] protects; and secondly, he erred when he caught hold of the altar of Shila thinking that it protects; in reality, however, the altar of the Temple only protects." Said Abaye: "He erred also in this: He thought that it protects everyone, while in reality it protects only a priest on duty, and he was not a priest." Resh Lakish said: "The angel of Rome will err thrice in the future, as it is said (Isa. 63, 1) Who is this that cometh from Edom, dyed red in his garments from Bozrah? Firstly, he will think Bozrah protects; while only Bezer does do; secondly, that it protects only a man, but not an angel as he was, and thirdly, that it protects even an intentional criminal, while in reality it does so only an unintentional criminal."