Midras Bilangan 35:30: Yalkut Shimoni

Why is it stated "redeemer of blood"? Because it says, "If the avenger of blood finds him, he may kill him" (Numbers 35:27), I would think that he may be killed without any formal procedure. Therefore, it is stated "until they stand before the congregation" (Numbers 35:12), which implies that there must be a legal proceeding. If one was pursuing another to kill him, and they said to him, "You are a member of the covenant community," he should know that it is written in the Torah, "Whoever sheds the blood of man" (Genesis 9:6), etc. He may say, "Even so, he is a murderer; let him die before he kills." He may kill him and save the life of this person. Similarly, if one was pursuing a woman to rape her, and they said to him, "She is a married woman," he should know that it is written in the Torah, "The adulterer shall surely be put to death" (Leviticus 20:10), etc. He may say, "Even so, he is an adulterer; let him die before he commits adultery." He may kill him and save the life of this woman by sacrificing his own life. I might think that he may kill him as soon as he pursues him, whether for murder or adultery. Therefore, it is stated, "And the murderer shall not die until they stand before the congregation" (Numbers 35:12). The Sages taught in a Baraita: "And the murderer shall be put to death" (Numbers 35:30) - it is a mitzvah in the hand of the redeemer of blood. If there is no redeemer of blood, he does not have the authority to execute the murderer. These are the words of Rabbi Yossi HaGelili. Rabbi Akiva says: The authority to execute the murderer is in the hand of the redeemer of blood, and all people are obligated concerning him. What is the reason for Rabbi Yossi HaGelili's opinion? Is it not written, "If a man commits murder" (Numbers 35:16)? And Rabbi Akiva, who is it written for? Rav Zutra bar Tovia said that Rav said: It refers to a murderer who went outside the designated boundary and the redeemer of blood found him and killed him. The one who is killed is executed for his own death. This statement does not follow the opinion of Rabbi Yossi HaGelili or the opinion of Rabbi Akiva. This is what Rabbi Eliezer said: "Until they stand before the congregation" - what is the purpose of this phrase? Since it is written, "And the redeemer of blood shall kill the murderer; when he meets him, he shall kill him" (Numbers 35:19), I might think that the redeemer of blood can immediately kill him. Therefore, it is stated "until they stand before the congregation." Rabbi Yossi HaGelili and Rabbi Akiva derive the same interpretation from the phrase "until they stand." It is derived from a teaching: How do we know that the Sanhedrin, when they see a person who has killed a soul and is not liable to be executed until he stands before the court, can still judge him and impose the death penalty? It is derived from the phrase "until they stand before the congregation."

"Do not accept ransom for the life of a murderer who is guilty of death; he must be put to death. Why should I have him? For the Merciful One said, 'You shall not accept a ransom in place of the life of a murderer; he shall be put to death.'" (Numbers 35:31) "Do not accept ransom for one who has fled to the city of refuge to return and live in the land before the death of the high priest; he must remain in exile. Why should I have him? For the Merciful One said, 'You shall not accept a ransom for one who has fled to his city of refuge, allowing him to return and live in the land before the death of the high priest; he must remain in exile.'" (Numbers 35:32) These two verses serve the same purpose: one refers to intentional killing and the other to unintentional killing, and both are necessary. How do we know that in the case of a person who is deserving of the death penalty, whose days are completed but he extends his stay and does not leave, or if he is bound and someone commits an act of violence against him, causing injury, how do we know that he is exempt? It is derived from the verse that says, 'You shall not accept ransom... to return' (Numbers 35:32), indicating that you shall not accept ransom to enable him to return. "Do not accept ransom for the life of a murderer." You do not accept ransom for the life of a murderer, but you do accept ransom for the limbs that are not restored. "Do not accept ransom for the life of a murderer." Why is it stated? Because it says, 'If ransom is imposed on him' (Exodus 21:30) or just as we grant redemption to those sentenced to death by the hands of Heaven, so too, we grant redemption to those sentenced to death by human hands. Therefore, it says, "Do not accept ransom..." (Numbers 35:32). Rabbi Yashiyah says: If someone went out [of the city of refuge] to be killed, and he injured others, he is liable. If others injured him, they are exempt from his body but not from his money. Or [this law applies] until his judgment is not yet complete; as it is stated, "Whoever is a murderer shall be put to death" (Numbers 35:30) until his judgment is complete, he is liable; once his judgment is complete, he is exempt. Rabbi Yonatan says: If someone went out [of the city of refuge] to be killed and another person came before him and killed him, the latter is exempt. Or [this law applies] until his judgment is not yet complete; as it is stated, "Whoever is a murderer shall be put to death" (Numbers 35:30) until his judgment is complete, he is liable; once his judgment is complete, he is exempt. "Do not accept ransom for one who has fled to the city of refuge." If someone intentionally caused the death [of the fleeing person], I understand that he should pay money and be expelled. Therefore, it is stated, "Do not accept ransom for one who has fled" (Numbers 35:32). "Do not accept ransom." This refers to a person who was obligated to be exiled, but the court declared to him, "Go and depart." One might think that he still has an obligation [to be exiled]; you say [this verse applies] to a soul in exile. "Do not accept ransom for one who has fled" includes a case where someone fled to a city of refuge, and the court declared to him, "Go and depart." One might think that he still has an obligation [to be exiled]; therefore, it is stated, "To return." This teaches [the law] regarding a person who was measured [by the court] and completed six cubits [of distance] while his [avenger] was pursuing him, and the court declared to him, "Go and depart." One might think that he still has an obligation [to be exiled]; it is therefore derived from the verse "To return."