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English Translation
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Parasha Commentary
📚 Talmud Citations
This verse is quoted in the Talmud.
Hebrew Text
English Translation
Transliteration
Hebrew Leining Text
Parasha Commentary
Understanding the Role of the Go'el Hadam
The verse (Numbers 35:19) discusses the role of the go'el hadam (the blood avenger), who is responsible for executing justice upon a murderer. According to Rashi, this refers to the closest relative of the victim, who is obligated to avenge the wrongful death. The Torah permits this act only in cases of intentional murder, as clarified in the surrounding verses (35:16-21). The go'el hadam serves as an agent of divine justice, ensuring that the murderer does not evade punishment.
Conditions for the Go'el Hadam's Action
Rambam (Maimonides) elaborates in Hilchot Rotzeach U'Shmirat Nefesh (Laws of Murderers and the Protection of Life) that the go'el hadam may only act if the murderer is convicted by a proper beit din (Jewish court) and is found guilty of intentional killing. The phrase "בְּפִגְעוֹ־בוֹ" ("when he meets him") implies that the execution must occur outside a city of refuge, where the murderer has no protection. The Talmud (Makkot 10b) further clarifies that if the murderer reaches a city of refuge, the go'el hadam may not harm him there.
Distinction Between Murder and Manslaughter
The Midrash (Sifrei Bamidbar 161) emphasizes that this law applies strictly to a rotzeach (intentional murderer), not to one who kills unintentionally. The latter is granted asylum in a city of refuge (Numbers 35:11-12). The severity of the go'el hadam's role underscores the Torah's value for human life and the gravity of taking it unlawfully.
Moral and Legal Implications
- The go'el hadam is not acting out of personal vengeance but fulfilling a divine commandment (Ramban on Numbers 35:12).
- The Torah's system ensures that justice is carried out swiftly and appropriately, preventing vigilante justice in unjust cases.
- This law also serves as a deterrent, reinforcing the sanctity of life in Jewish society.
Hebrew Text
English Translation
Transliteration
Hebrew Leining Text
Parasha Commentary
Understanding the Role of the Go'el Hadam
The verse (Numbers 35:19) discusses the role of the go'el hadam (the blood avenger), who is responsible for executing justice upon a murderer. According to Rashi, this refers to the closest relative of the victim, who is obligated to avenge the wrongful death. The Torah permits this act only in cases of intentional murder, as clarified in the surrounding verses (35:16-21). The go'el hadam serves as an agent of divine justice, ensuring that the murderer does not evade punishment.
Conditions for the Go'el Hadam's Action
Rambam (Maimonides) elaborates in Hilchot Rotzeach U'Shmirat Nefesh (Laws of Murderers and the Protection of Life) that the go'el hadam may only act if the murderer is convicted by a proper beit din (Jewish court) and is found guilty of intentional killing. The phrase "בְּפִגְעוֹ־בוֹ" ("when he meets him") implies that the execution must occur outside a city of refuge, where the murderer has no protection. The Talmud (Makkot 10b) further clarifies that if the murderer reaches a city of refuge, the go'el hadam may not harm him there.
Distinction Between Murder and Manslaughter
The Midrash (Sifrei Bamidbar 161) emphasizes that this law applies strictly to a rotzeach (intentional murderer), not to one who kills unintentionally. The latter is granted asylum in a city of refuge (Numbers 35:11-12). The severity of the go'el hadam's role underscores the Torah's value for human life and the gravity of taking it unlawfully.
Moral and Legal Implications
- The go'el hadam is not acting out of personal vengeance but fulfilling a divine commandment (Ramban on Numbers 35:12).
- The Torah's system ensures that justice is carried out swiftly and appropriately, preventing vigilante justice in unjust cases.
- This law also serves as a deterrent, reinforcing the sanctity of life in Jewish society.
Hebrew Text
English Translation
Transliteration
Hebrew Leining Text
Parasha Commentary
Understanding the Role of the Go'el Hadam
The verse (Numbers 35:19) discusses the role of the go'el hadam (the blood avenger), who is responsible for executing justice upon a murderer. According to Rashi, this refers to the closest relative of the victim, who is obligated to avenge the wrongful death. The Torah permits this act only in cases of intentional murder, as clarified in the surrounding verses (35:16-21). The go'el hadam serves as an agent of divine justice, ensuring that the murderer does not evade punishment.
Conditions for the Go'el Hadam's Action
Rambam (Maimonides) elaborates in Hilchot Rotzeach U'Shmirat Nefesh (Laws of Murderers and the Protection of Life) that the go'el hadam may only act if the murderer is convicted by a proper beit din (Jewish court) and is found guilty of intentional killing. The phrase "בְּפִגְעוֹ־בוֹ" ("when he meets him") implies that the execution must occur outside a city of refuge, where the murderer has no protection. The Talmud (Makkot 10b) further clarifies that if the murderer reaches a city of refuge, the go'el hadam may not harm him there.
Distinction Between Murder and Manslaughter
The Midrash (Sifrei Bamidbar 161) emphasizes that this law applies strictly to a rotzeach (intentional murderer), not to one who kills unintentionally. The latter is granted asylum in a city of refuge (Numbers 35:11-12). The severity of the go'el hadam's role underscores the Torah's value for human life and the gravity of taking it unlawfully.
Moral and Legal Implications
- The go'el hadam is not acting out of personal vengeance but fulfilling a divine commandment (Ramban on Numbers 35:12).
- The Torah's system ensures that justice is carried out swiftly and appropriately, preventing vigilante justice in unjust cases.
- This law also serves as a deterrent, reinforcing the sanctity of life in Jewish society.
Hebrew Text
English Translation
Transliteration
Hebrew Leining Text
Parasha Commentary
Understanding the Role of the Go'el Hadam
The verse (Numbers 35:19) discusses the role of the go'el hadam (the blood avenger), who is responsible for executing justice upon a murderer. According to Rashi, this refers to the closest relative of the victim, who is obligated to avenge the wrongful death. The Torah permits this act only in cases of intentional murder, as clarified in the surrounding verses (35:16-21). The go'el hadam serves as an agent of divine justice, ensuring that the murderer does not evade punishment.
Conditions for the Go'el Hadam's Action
Rambam (Maimonides) elaborates in Hilchot Rotzeach U'Shmirat Nefesh (Laws of Murderers and the Protection of Life) that the go'el hadam may only act if the murderer is convicted by a proper beit din (Jewish court) and is found guilty of intentional killing. The phrase "בְּפִגְעוֹ־בוֹ" ("when he meets him") implies that the execution must occur outside a city of refuge, where the murderer has no protection. The Talmud (Makkot 10b) further clarifies that if the murderer reaches a city of refuge, the go'el hadam may not harm him there.
Distinction Between Murder and Manslaughter
The Midrash (Sifrei Bamidbar 161) emphasizes that this law applies strictly to a rotzeach (intentional murderer), not to one who kills unintentionally. The latter is granted asylum in a city of refuge (Numbers 35:11-12). The severity of the go'el hadam's role underscores the Torah's value for human life and the gravity of taking it unlawfully.
Moral and Legal Implications
- The go'el hadam is not acting out of personal vengeance but fulfilling a divine commandment (Ramban on Numbers 35:12).
- The Torah's system ensures that justice is carried out swiftly and appropriately, preventing vigilante justice in unjust cases.
- This law also serves as a deterrent, reinforcing the sanctity of life in Jewish society.
Hebrew Text
English Translation
Transliteration
Hebrew Leining Text
Parasha Commentary
Understanding the Role of the Go'el Hadam
The verse (Numbers 35:19) discusses the role of the go'el hadam (the blood avenger), who is responsible for executing justice upon a murderer. According to Rashi, this refers to the closest relative of the victim, who is obligated to avenge the wrongful death. The Torah permits this act only in cases of intentional murder, as clarified in the surrounding verses (35:16-21). The go'el hadam serves as an agent of divine justice, ensuring that the murderer does not evade punishment.
Conditions for the Go'el Hadam's Action
Rambam (Maimonides) elaborates in Hilchot Rotzeach U'Shmirat Nefesh (Laws of Murderers and the Protection of Life) that the go'el hadam may only act if the murderer is convicted by a proper beit din (Jewish court) and is found guilty of intentional killing. The phrase "בְּפִגְעוֹ־בוֹ" ("when he meets him") implies that the execution must occur outside a city of refuge, where the murderer has no protection. The Talmud (Makkot 10b) further clarifies that if the murderer reaches a city of refuge, the go'el hadam may not harm him there.
Distinction Between Murder and Manslaughter
The Midrash (Sifrei Bamidbar 161) emphasizes that this law applies strictly to a rotzeach (intentional murderer), not to one who kills unintentionally. The latter is granted asylum in a city of refuge (Numbers 35:11-12). The severity of the go'el hadam's role underscores the Torah's value for human life and the gravity of taking it unlawfully.
Moral and Legal Implications
- The go'el hadam is not acting out of personal vengeance but fulfilling a divine commandment (Ramban on Numbers 35:12).
- The Torah's system ensures that justice is carried out swiftly and appropriately, preventing vigilante justice in unjust cases.
- This law also serves as a deterrent, reinforcing the sanctity of life in Jewish society.
Hebrew Text
English Translation
Transliteration
Hebrew Leining Text
Parasha Commentary
Understanding the Role of the Go'el Hadam
The verse (Numbers 35:19) discusses the role of the go'el hadam (the blood avenger), who is responsible for executing justice upon a murderer. According to Rashi, this refers to the closest relative of the victim, who is obligated to avenge the wrongful death. The Torah permits this act only in cases of intentional murder, as clarified in the surrounding verses (35:16-21). The go'el hadam serves as an agent of divine justice, ensuring that the murderer does not evade punishment.
Conditions for the Go'el Hadam's Action
Rambam (Maimonides) elaborates in Hilchot Rotzeach U'Shmirat Nefesh (Laws of Murderers and the Protection of Life) that the go'el hadam may only act if the murderer is convicted by a proper beit din (Jewish court) and is found guilty of intentional killing. The phrase "בְּפִגְעוֹ־בוֹ" ("when he meets him") implies that the execution must occur outside a city of refuge, where the murderer has no protection. The Talmud (Makkot 10b) further clarifies that if the murderer reaches a city of refuge, the go'el hadam may not harm him there.
Distinction Between Murder and Manslaughter
The Midrash (Sifrei Bamidbar 161) emphasizes that this law applies strictly to a rotzeach (intentional murderer), not to one who kills unintentionally. The latter is granted asylum in a city of refuge (Numbers 35:11-12). The severity of the go'el hadam's role underscores the Torah's value for human life and the gravity of taking it unlawfully.
Moral and Legal Implications
- The go'el hadam is not acting out of personal vengeance but fulfilling a divine commandment (Ramban on Numbers 35:12).
- The Torah's system ensures that justice is carried out swiftly and appropriately, preventing vigilante justice in unjust cases.
- This law also serves as a deterrent, reinforcing the sanctity of life in Jewish society.
Hebrew Text
English Translation
Transliteration
Hebrew Leining Text
Parasha Commentary
Understanding the Role of the Go'el Hadam
The verse (Numbers 35:19) discusses the role of the go'el hadam (the blood avenger), who is responsible for executing justice upon a murderer. According to Rashi, this refers to the closest relative of the victim, who is obligated to avenge the wrongful death. The Torah permits this act only in cases of intentional murder, as clarified in the surrounding verses (35:16-21). The go'el hadam serves as an agent of divine justice, ensuring that the murderer does not evade punishment.
Conditions for the Go'el Hadam's Action
Rambam (Maimonides) elaborates in Hilchot Rotzeach U'Shmirat Nefesh (Laws of Murderers and the Protection of Life) that the go'el hadam may only act if the murderer is convicted by a proper beit din (Jewish court) and is found guilty of intentional killing. The phrase "בְּפִגְעוֹ־בוֹ" ("when he meets him") implies that the execution must occur outside a city of refuge, where the murderer has no protection. The Talmud (Makkot 10b) further clarifies that if the murderer reaches a city of refuge, the go'el hadam may not harm him there.
Distinction Between Murder and Manslaughter
The Midrash (Sifrei Bamidbar 161) emphasizes that this law applies strictly to a rotzeach (intentional murderer), not to one who kills unintentionally. The latter is granted asylum in a city of refuge (Numbers 35:11-12). The severity of the go'el hadam's role underscores the Torah's value for human life and the gravity of taking it unlawfully.
Moral and Legal Implications
- The go'el hadam is not acting out of personal vengeance but fulfilling a divine commandment (Ramban on Numbers 35:12).
- The Torah's system ensures that justice is carried out swiftly and appropriately, preventing vigilante justice in unjust cases.
- This law also serves as a deterrent, reinforcing the sanctity of life in Jewish society.
Hebrew Text
English Translation
Transliteration
Hebrew Leining Text
Parasha Commentary
Understanding the Role of the Go'el Hadam
The verse (Numbers 35:19) discusses the role of the go'el hadam (the blood avenger), who is responsible for executing justice upon a murderer. According to Rashi, this refers to the closest relative of the victim, who is obligated to avenge the wrongful death. The Torah permits this act only in cases of intentional murder, as clarified in the surrounding verses (35:16-21). The go'el hadam serves as an agent of divine justice, ensuring that the murderer does not evade punishment.
Conditions for the Go'el Hadam's Action
Rambam (Maimonides) elaborates in Hilchot Rotzeach U'Shmirat Nefesh (Laws of Murderers and the Protection of Life) that the go'el hadam may only act if the murderer is convicted by a proper beit din (Jewish court) and is found guilty of intentional killing. The phrase "בְּפִגְעוֹ־בוֹ" ("when he meets him") implies that the execution must occur outside a city of refuge, where the murderer has no protection. The Talmud (Makkot 10b) further clarifies that if the murderer reaches a city of refuge, the go'el hadam may not harm him there.
Distinction Between Murder and Manslaughter
The Midrash (Sifrei Bamidbar 161) emphasizes that this law applies strictly to a rotzeach (intentional murderer), not to one who kills unintentionally. The latter is granted asylum in a city of refuge (Numbers 35:11-12). The severity of the go'el hadam's role underscores the Torah's value for human life and the gravity of taking it unlawfully.
Moral and Legal Implications
- The go'el hadam is not acting out of personal vengeance but fulfilling a divine commandment (Ramban on Numbers 35:12).
- The Torah's system ensures that justice is carried out swiftly and appropriately, preventing vigilante justice in unjust cases.
- This law also serves as a deterrent, reinforcing the sanctity of life in Jewish society.
Hebrew Text
English Translation
Transliteration
Hebrew Leining Text
Parasha Commentary
Understanding the Role of the Go'el Hadam
The verse (Numbers 35:19) discusses the role of the go'el hadam (the blood avenger), who is responsible for executing justice upon a murderer. According to Rashi, this refers to the closest relative of the victim, who is obligated to avenge the wrongful death. The Torah permits this act only in cases of intentional murder, as clarified in the surrounding verses (35:16-21). The go'el hadam serves as an agent of divine justice, ensuring that the murderer does not evade punishment.
Conditions for the Go'el Hadam's Action
Rambam (Maimonides) elaborates in Hilchot Rotzeach U'Shmirat Nefesh (Laws of Murderers and the Protection of Life) that the go'el hadam may only act if the murderer is convicted by a proper beit din (Jewish court) and is found guilty of intentional killing. The phrase "בְּפִגְעוֹ־בוֹ" ("when he meets him") implies that the execution must occur outside a city of refuge, where the murderer has no protection. The Talmud (Makkot 10b) further clarifies that if the murderer reaches a city of refuge, the go'el hadam may not harm him there.
Distinction Between Murder and Manslaughter
The Midrash (Sifrei Bamidbar 161) emphasizes that this law applies strictly to a rotzeach (intentional murderer), not to one who kills unintentionally. The latter is granted asylum in a city of refuge (Numbers 35:11-12). The severity of the go'el hadam's role underscores the Torah's value for human life and the gravity of taking it unlawfully.
Moral and Legal Implications
- The go'el hadam is not acting out of personal vengeance but fulfilling a divine commandment (Ramban on Numbers 35:12).
- The Torah's system ensures that justice is carried out swiftly and appropriately, preventing vigilante justice in unjust cases.
- This law also serves as a deterrent, reinforcing the sanctity of life in Jewish society.
Hebrew Text
English Translation
Transliteration
Hebrew Leining Text
Parasha Commentary
Understanding the Role of the Go'el Hadam
The verse (Numbers 35:19) discusses the role of the go'el hadam (the blood avenger), who is responsible for executing justice upon a murderer. According to Rashi, this refers to the closest relative of the victim, who is obligated to avenge the wrongful death. The Torah permits this act only in cases of intentional murder, as clarified in the surrounding verses (35:16-21). The go'el hadam serves as an agent of divine justice, ensuring that the murderer does not evade punishment.
Conditions for the Go'el Hadam's Action
Rambam (Maimonides) elaborates in Hilchot Rotzeach U'Shmirat Nefesh (Laws of Murderers and the Protection of Life) that the go'el hadam may only act if the murderer is convicted by a proper beit din (Jewish court) and is found guilty of intentional killing. The phrase "בְּפִגְעוֹ־בוֹ" ("when he meets him") implies that the execution must occur outside a city of refuge, where the murderer has no protection. The Talmud (Makkot 10b) further clarifies that if the murderer reaches a city of refuge, the go'el hadam may not harm him there.
Distinction Between Murder and Manslaughter
The Midrash (Sifrei Bamidbar 161) emphasizes that this law applies strictly to a rotzeach (intentional murderer), not to one who kills unintentionally. The latter is granted asylum in a city of refuge (Numbers 35:11-12). The severity of the go'el hadam's role underscores the Torah's value for human life and the gravity of taking it unlawfully.
Moral and Legal Implications
- The go'el hadam is not acting out of personal vengeance but fulfilling a divine commandment (Ramban on Numbers 35:12).
- The Torah's system ensures that justice is carried out swiftly and appropriately, preventing vigilante justice in unjust cases.
- This law also serves as a deterrent, reinforcing the sanctity of life in Jewish society.
Understanding the Role of the Go'el Hadam
The verse (Numbers 35:19) discusses the role of the go'el hadam (the blood avenger), who is responsible for executing justice upon a murderer. According to Rashi, this refers to the closest relative of the victim, who is obligated to avenge the wrongful death. The Torah permits this act only in cases of intentional murder, as clarified in the surrounding verses (35:16-21). The go'el hadam serves as an agent of divine justice, ensuring that the murderer does not evade punishment.
Conditions for the Go'el Hadam's Action
Rambam (Maimonides) elaborates in Hilchot Rotzeach U'Shmirat Nefesh (Laws of Murderers and the Protection of Life) that the go'el hadam may only act if the murderer is convicted by a proper beit din (Jewish court) and is found guilty of intentional killing. The phrase "בְּפִגְעוֹ־בוֹ" ("when he meets him") implies that the execution must occur outside a city of refuge, where the murderer has no protection. The Talmud (Makkot 10b) further clarifies that if the murderer reaches a city of refuge, the go'el hadam may not harm him there.
Distinction Between Murder and Manslaughter
The Midrash (Sifrei Bamidbar 161) emphasizes that this law applies strictly to a rotzeach (intentional murderer), not to one who kills unintentionally. The latter is granted asylum in a city of refuge (Numbers 35:11-12). The severity of the go'el hadam's role underscores the Torah's value for human life and the gravity of taking it unlawfully.
Moral and Legal Implications