The wife of

<<a prophet

<<is it

<<that must be returned,

<<but one who is not

<<a prophet —

<<not

<<must she be returned?!

Rather,

<<as said

<<Rabbi Shmuel bar Nachmani.

<<For Rabbi Shmuel bar Nachmani said in the name of Rabbi Yonasan:

<<this is

<<what He said

<<to him:

<<‘and now

<<restore

<<the wife of

<<the man’ —

<<in any case.

<<And as for what you said,

<<‘will a nation

<<even though

<<righteous

<<you slay?

<<Did not

<<he

<<say

<<to me

<<“she is my sister”

<<and so on’ —

<<a prophet

<<he is,

<<and from you

<<he learned.

<<A guest

<<who comes

<<to a city —

<<about

<<matters of

<<eating

<<and drinking

<<do they ask

<<him;

<<do they at all

<<ask

<<him

<<‘is this your wife’

<<‘is this your sister’?

From here

<<that a Noachide

<<is executed,

<<because he ought

<<to have learned

<<and did not

<<learn.

MISHNAH:

<<The blind man

<<is not

<<exiled —

<<the words of

<<Rabbi Yehuda.

<<Rabbi Meir

<<says:

<<he is exiled.

<<The enemy

<<is not

<<exiled.

<<Rabbi Yosei

<<says:

<<the enemy

<<is executed,

<<because

<<he is

<<like one forewarned.

<<Rabbi Shimon

<<says:

<<there is

<<an enemy

<<who is exiled

<<and there is

<<an enemy

<<who is not

<<exiled.

<<This is

<<the rule:

<<anyone

<<of whom

<<it is possible

<<to say

<<knowingly

<<he killed —

<<he is not

<<exiled;

<<and [where] not

<<knowingly

<<he killed —

<<behold

<<this one

<<is exiled.

GEMARA:

<<The Rabbis taught:

<<‘without

<<seeing’ —

<<to exclude

<<a blind man —

<<the words of

<<Rabbi Yehuda.

<<Rabbi Meir

<<says:

<<‘without

<<seeing’

<<to include

<<the blind man.

What is the reason

<<of Rabbi Yehuda?

<<For it is written:

<<‘and who

<<comes

<<with his fellow

<<into the forest’ —

<<even

<<a blind man.

<<Came

<<‘without

<<seeing’

<<[and] excluded him.

And Rabbi Meir:

<<‘without

<<seeing’

<<to exclude,

<<‘without

<<knowledge’

<<to exclude —

<<it is

<<an exclusion

<<after

<<an exclusion,

<<and there is no

<<exclusion

<<after

<<an exclusion

<<except

<<to include.

And Rabbi Yehuda?

<<‘Without

<<knowledge’

<<to exclude

<<one who intends

<<is what it came for.

‘Rabbi Yosei

<<says:

<<the enemy

<<is executed’

<<etc.

<<But

<<they did not

<<forewarn

<<him!

<<Our mishnah

<<is Rabbi Yosei bar Yehuda,

<<as it is taught:

<<Rabbi Yosei bar Yehuda says:

<<a scholar

<<does not

<<need

<<forewarning,

<<because

<<was not

<<given

<<forewarning

<<except

<<to distinguish

<<between

<<unwitting

<<and intentional.

‘Rabbi Shimon

<<says:

<<there is

<<an enemy

<<who is exiled’

<<etc.

<<It is taught:

<<how

<<did say

<<Rabbi Shimon

<<there is

<<an enemy

<<who is exiled

<<and there is

<<an enemy

<<who is not

<<exiled?

<<[If the rope] snapped

<<he is exiled;

<<[if it] slipped off

<<he is not

<<exiled.

But it is taught:

<<Rabbi Shimon

<<says:

<<never

<<is he

<<exiled

<<until

<<slips

<<the axe-head

<<from his hand.

<<It is a difficulty:

<<‘snapped’ against ‘snapped’;

<<it is a difficulty:

<<‘slipped’ against ‘slipped’!

‘Snapped’ against ‘snapped’

<<is not a difficulty:

<<this

<<is with a friend,

<<and this

<<is with an enemy.

‘Slipped’ against ‘slipped’

<<is not a difficulty:

<<this

<<is Rabbi,

<<and this

<<is the Rabbis.

MISHNAH:

<<To where

<<are they exiled?

<<To the cities of refuge:

<<to the three

<<across the Jordan

<<and to the three

<<in the land of Canaan,

<<as it is said:

<<‘the

<<three

<<cities

<<you shall give

<<across the Jordan,

<<and the

<<three

<<cities

<<you shall give

<<in the land of

<<Canaan’

<<and so on.

<<Until

<<were not

<<chosen

<<the three

<<in the land of Israel,

<<not

<<were

<<the three

<<across the Jordan

<<affording refuge,

<<as it is said:

<<‘six

<<cities of

<<refuge

<<shall they be’ —

<<until

<<they are,

<<the six of them,

<<affording refuge

<<as one.

And they aligned

<<for them

<<roads

<<from this one

<<to that one,

<<as it is said:

<<‘you shall prepare

<<for yourself

<<the road

<<and divide it into three’

<<and so on.

And they send

<<with them

<<two

<<Torah scholars,

<<lest

<<he kill him

<<on the way,

<<and they will speak

<<to him.

<<Rabbi Meir

<<says:

<<he too

<<himself

<<speaks

<<on his own behalf,

<<as it is said:

<<‘and this is

<<the word of

<<the killer.’

Rabbi Yosei bar Yehuda

<<says:

<<at first,

<<both

<<the unwitting

<<and

<<the intentional

<<hasten

<<to the cities of refuge,

<<and the court

<<sends

<<and brings

<<him

<<from there.

<<One

<<who was found liable to

<<death

<<by the court —

<<they executed him;

<<and one who was not

<<found liable to

<<death —

<<they released him.

<<One

<<who was found liable to

<<exile —

<<they return

<<him

<<to his place,

<<as it is said:

<<‘and shall return

<<him

<<the congregation

<<to

<<the city of

<<his refuge’

<<and so on.

GEMARA:

<<The Rabbis taught:

<<three

<<cities

<<set aside

<<Moshe

<<across the Jordan,

<<and corresponding to them

<<set aside

<<Yehoshua

<<in the land of Canaan,

<<and aligned

<<they were

<<like

<<two

<<rows

<<of a vineyard:

<<Chevron

<<in the hill country of

<<Yehuda

<<opposite

<<Betzer

<<in the wilderness;

<<Shechem

<<in the hill country of

<<Ephraim

<<opposite

<<Ramos

<<in the Gilad;

<<Kedesh

<<in the hill country of

<<Naftali

<<opposite

<<Golan

<<in the Bashan.

<<‘And you shall divide into three’ —

<<that they be

<<evenly spaced in three:

<<that it be

<<from the south

<<to Chevron

<<as from Chevron

<<to Shechem,

<<and from Chevron

<<to Shechem

<<as from Shechem

<<to Kedesh,

<<and from Shechem

<<to Kedesh

<<as from Kedesh

<<to the north.

Across the Jordan

<<three,

<<in the land of Israel

<<three?!

<<Abaye said:

<<in the Gilad

<<are common

<<murderers,