Numbers 35:25 - Sanctuary from blood vengeance

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Hebrew Text

וְהִצִּילוּ הָעֵדָה אֶת־הָרֹצֵחַ מִיַּד גֹּאֵל הַדָּם וְהֵשִׁיבוּ אֹתוֹ הָעֵדָה אֶל־עִיר מִקְלָטוֹ אֲשֶׁר־נָס שָׁמָּה וְיָשַׁב בָּהּ עַד־מוֹת הַכֹּהֵן הַגָּדֹל אֲשֶׁר־מָשַׁח אֹתוֹ בְּשֶׁמֶן הַקֹּדֶשׁ׃

English Translation

and the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled: and he shall abide in it until the death of the high priest, who was anointed with the holy oil.

Transliteration

Vehitzilu ha'edah et harotze'ach miyad go'el hadam veheshivu oto ha'edah el ir miklato asher-nas shamah veyashav bah ad mot hakohen hagadol asher-mashach oto beshemen hakodesh.

Hebrew Leining Text

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׃

Parasha Commentary

Verse Context: Cities of Refuge

This verse (Numbers 35:25) discusses the laws pertaining to an unintentional murderer who flees to an ir miklat (city of refuge) to escape the go'el hadam (blood avenger). The verse outlines the role of the community in protecting the accidental killer and ensuring his return to the city of refuge until the death of the Kohen Gadol (High Priest).

Protection by the Congregation

Rashi explains that the phrase "וְהִצִּילוּ הָעֵדָה" ("the congregation shall deliver") refers to the court's obligation to intervene and prevent the blood avenger from killing the unintentional murderer. The edah (congregation) here refers to the Sanhedrin or beit din, which must ensure justice is carried out according to Torah law, not vigilante justice.

Return to the City of Refuge

The Rambam (Hilchos Rotzeach 7:1) elaborates that if the accidental killer leaves the city of refuge before the Kohen Gadol's death, the blood avenger is permitted to kill him. The community must therefore return him to safety, reinforcing the sanctity of the asylum provided by the ir miklat.

Significance of the Kohen Gadol's Death

The Talmud (Makkos 11a) discusses why the unintentional murderer's sentence ends with the death of the Kohen Gadol. One opinion is that the Kohen Gadol bears some responsibility for the spiritual state of the nation—had he prayed sufficiently, such tragedies might not have occurred. Alternatively, his death serves as an atonement, allowing the unintentional killer to return home.

Rashi: The Kohen Gadol's death atones because it is a time of mourning, which softens hearts and diminishes the desire for vengeance.
Ramban: The High Priest represents the nation's connection to the Divine; his passing marks a shift in spiritual accountability.

Anointment with Sacred Oil

The phrase "אֲשֶׁר־מָשַׁח אֹתוֹ בְּשֶׁמֶן הַקֹּדֶשׁ" ("who was anointed with the holy oil") emphasizes that only the death of the current Kohen Gadol—the one serving at the time of the incident—releases the killer. The Midrash (Sifrei) notes that this prevents manipulation, as one cannot predict when the Kohen Gadol will pass away.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Makkot 11b

The verse is discussed in the context of the laws regarding cities of refuge and the conditions under which a murderer may return from exile.

📖 Sanhedrin 49b

The verse is referenced in a discussion about the role of the high priest and the implications of his death for those in cities of refuge.

Frequently Asked Questions

Q: What is a 'city of refuge' mentioned in Numbers 35:25?
A: A 'city of refuge' (עִיר מִקְלָט) was one of six Levitical cities designated in the Torah (Numbers 35:6) where someone who accidentally killed another person could flee for protection from the 'avenger of blood' (גֹּאֵל הַדָּם). These cities provided safety until a fair trial could determine whether the killing was intentional or accidental (Rashi on Numbers 35:11).

Q: Why does the verse say the accidental killer must stay until the High Priest's death?
A: According to Talmudic tradition (Makkot 11b), the death of the High Priest served as atonement for the accidental bloodshed, allowing the killer to return home. The Rambam (Hilchos Rotzeach 7:1) explains that the High Priest's passing brings a spiritual cleansing, as his role was to increase peace and closeness to Hashem—something that was lacking when the accidental death occurred.

Q: Who is the 'avenger of blood' in this verse?
A: The 'avenger of blood' (גֹּאֵל הַדָּם) refers to a close relative of the deceased who, in ancient times, had the responsibility to pursue justice for the killing. However, the Torah establishes cities of refuge to prevent vigilante justice—ensuring that only intentional murderers face capital punishment after a proper trial (Sanhedrin 45b).

Q: Does the concept of cities of refuge apply today?
A: While the cities of refuge were active during Temple times when the Sanhedrin (Jewish high court) functioned, today—without a Beit Din (Jewish court) authorized for capital cases—the laws are not practically applied. However, the moral lesson remains: the Torah emphasizes the sanctity of life and the importance of distinguishing between accidental and intentional acts (Rambam, Hilchos Rotzeach 8:4).

Q: Why were the cities of refuge given to the Levites?
A: The Levites, who were teachers of Torah and spiritual guides (Deuteronomy 33:10), were chosen to oversee these cities. Rashi (Numbers 35:6) explains that their presence would influence the accidental killers to repent and grow spiritually during their stay. The Midrash (Tanchuma Massei 10) adds that their Torah environment would help atone for the tragedy.