De même, si un tueur s'enfuyait vers sa ville de refuge et que les habitants de cette ville voulaient l'honorer, il devait leur dire: «Je suis un tueur»; et, s'ils persistent, il peut accepter leur hommage, à savoir. (Deutéronome 19: 4): "Et c'est la parole du tueur" (c'est-à-dire, Il doit dire, dans l'exemple ci-dessus: "Je suis un tueur.") Ils paieraient un loyer aux Lévites. [Dans les quarante-deux villes (lévites), qui accordent également un refuge, le tueur paie un loyer à l'homme avec lequel il loge.] Ce sont les paroles de R. Yehudah. R. Meir dit: Ils ne leur paieraient pas de loyer. [La halakha n'est pas conforme à R. Meir. (Le désaccord n'obtient) qu'avec les quarante-deux villes (lévites), mais avec les six villes de refuge, tous conviennent qu'aucun loyer n'a été payé.] Et (en quittant la ville de refuge) il retourne à son ancienne éminence. Ce sont les paroles de R. Meir. R. Yehudah dit: Il ne reviendra pas à son ancienne éminence, [il est écrit (Lévitique 25:41): "Et il retournera dans sa famille, et dans la possession de ses pères il reviendra"—Il retourne dans sa famille, mais pas au poste tenu par ses pères. La halakha n'est pas conforme à R. Yehudah.]
Bartenura on Mishnah Makkot
מעלים היו שכר ללוים – In the forty-two cities [of the Levites] that also absorb, the murderer accounts a reward to the owner who dwells in it.
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English Explanation of Mishnah Makkot
Introduction
Mishnah eight deals with the arrival of the manslayer in the city of refuge, his acceptance there, and his eventual leaving of the city.
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Bartenura on Mishnah Makkot
ורבי מאיר אומר וכו' – But the Halakha is not according to Rabbi Meir, and specifically in the forty-two [Levitical] cities, but in the six Cities of Refuge, everyone admits that we do not account a reward to the owner.
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English Explanation of Mishnah Makkot
A manslayer who went to his city of his refuge and the men of that city wished to do him honor, should [refuse] by saying to them, “I am a manslayer!”. If they say to him, “Nevertheless” he should accept from them [the proffered honor], as it is said: “and this is the word of the manslayer.” Upon reaching the city of refuge the manslayer should initially attempt to refuse any honors that the people of the city may offer him. However, if they insist he may accept. This is learned from the verse, “and this is the word of the manslayer.” The mishnah understands the verse as hinting that the manslayer need only speak one word of refusal of honor. He need not refuse a second time.
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Bartenura on Mishnah Makkot
לא היה חוזר לשררה שהיה בה – as it is written (Leviticus 25:41): “…he shall go back to his family and return to his ancestral holding.” To his family he returns, but he does not return to what his family held. But the Halakha is not according to Rabbi Yehuda.
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English Explanation of Mishnah Makkot
They used to pay rent to the Levites, according to the words of Rabbi Judah. Rabbi Meir says: “They did not pay them rent.” According to Numbers 35:6 the cities of refuge are actually owned by the tribe of Levi which was not apportioned a geographical inheritance in Israel as were the other tribes. Therefore Rabbi Judah states that those who fled to the city of refuge must pay rent to the Levites. Rabbi Meir hold that they need not.
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English Explanation of Mishnah Makkot
And [on his return home] he returns to the office he formerly held, according to the words of Rabbi Meir. Rabbi Judah says: “He does not return to the office he formerly held.” When he returns to his former home after the death of the high priest, Rabbi Meir holds that he returns to his former positions of power and honor. Rabbi Judah holds that he does not.
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English Explanation of Mishnah Makkot
Questions for Further Thought: • What might be the connection between the two disputes at the end of this mishnah? Are Rabbis Meir and Judah holding consistent opinions? If so, what conception of manslaying underlies each of their words?
