Allo stesso modo, se un assassino è fuggito nella sua città di rifugio e il popolo di quella città ha voluto onorarlo, deve dire loro: "Sono un assassino"; e, se persistono, può accettare il loro omaggio, vale a dire. (Deuteronomio 19: 4): "E questa è la parola dell'uccisore" (cioè, deve dire, nel caso precedente: "Sono un assassino"). Pagherebbero l'affitto ai leviti. [Nelle quarantadue città (levite), che concedono anche rifugio, l'assassino paga l'affitto all'uomo con cui alloggia.] Queste sono le parole di R. Yehudah. R. Meir dice: non pagherebbero l'affitto. [L'halachah non è conforme a R. Meir. (Il disaccordo si ottiene) solo con le quarantadue (Levite) città, ma con le sei città di rifugio, tutti concordano sul fatto che non è stato pagato alcun affitto.] E (dopo aver lasciato la città di rifugio) ritorna alla sua precedente eminenza. Queste sono le parole di R. Meir. R. Yehudah dice: Non sarebbe tornato alla sua precedente eminenza, [essendo scritto (Levitico 25:41): "E tornerà alla sua famiglia, e nella tenuta dei suoi padri tornerà"—Ritorna dalla sua famiglia, ma non alla stazione detenuta dai suoi padri. L'halachah non è conforme a 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?
