Комментарий о цитате к Мелахим А 22:21

בתוך בני ישראל, “among the Children of Israel, etc.” He came from his private place to the midst of the people. וינצו במחנה, “they fought in the camp.” It is possible that seeing that the word ויצא did not specify from where the son of the Jewish woman came it has a similar meaning to the word ויצא in Kings I 22,21 ויצא הרוח, where it is a reference to the spirit of Navot who had been the victim of a judicial murder and whose soul sought revenge. Both the term יצא and באה are used allegorically in a spiritual sense. Another example is Kohelet 8,10: ובכן ראיתי רשעים קבורים ובאו, “and likewise I saw the wicked who had been buried and ‘came.’” How could a buried person “come?” Clearly, the meaning of the word is not to be understood in its usual sense. This is also the meaning of Job 1,21 when he said ערום יצאתי מבטן אמי וערום אשוב שמה, “I came out of my mother’s womb naked and I will return to earth naked.” The words יצא and בא appear as figures of speech.

ולא תקחו כופר לנפש רוצח, “and you must not accept a ransom payment in exchange of the life of the murderer.” The Torah tells us here that no amount of money is adequate to atone for the death of a Jew; hence a ransom payment is out of the question. The guilt of murdering someone is the greatest sin between man and his fellow man. Solomon told us in Proverbs 28,17: “a man burdened with blood guilt will flee to a pit; let no one help him.” We may learn a lesson from Achav, King of Israel. When the prophet makes comparisons between the levels of guilt of different kings we are told in Kings I 21,25 concerning a very evil king, “there was never one like Achav who committed himself to doing what was displeasing to the Lord, at the instigation of his wife Izzevel.” When Achav’s sins were measured and his merits were weighed against them, the decisive sin held against him was that he had framed Navot and had him executed. This is why we read in Kings I 22,21: “the spirit (of the deceased Navot) came forward before the Lord and said: “I will entice him.” “How?, the Lord asked him.” And he replied: “I will go out and be a lying spirit in the mouth of all his prophets.” Then He (G’d) said: “you will entice and you will prevail. Go out and do it.” (Compare Sanhedrin 102). The story is an illustration that although Achav had not even killed with his own hands and could have pointed to the court which convicted Navot as guilty as responsible for his death, G’d considered the deed as his. How much more severely must someone be viewed who killed with his own hands.