## Makkot Daf 10b

###### Makkot 10b:1
[Makkot 10b:1](https://torahapp.org/share/book/Makkot/r/10b:1)

״מִקְלָט״ הָיָה כָּתוּב עַל פָּרָשַׁת דְּרָכִים, כְּדֵי שֶׁיַּכִּיר הָרוֹצֵחַ וְיִפְנֶה לְשָׁם. אָמַר רַב כָּהֲנָא: מַאי קְרָא? ״תָּכִין לְךָ הַדֶּרֶךְ״ – עֲשֵׂה [לְךָ] הֲכָנָה לַדֶּרֶךְ.

**William Davidson Edition - English:**
**Refuge was written on** signs at every **crossroads** marking the path to a city of refuge, **so that the** unintentional **murderer would identify** the route to the city of refuge **and turn to** go **there. Rav Kahana said: What is the verse** from which this is derived? **“Prepare for you the road”** (Deuteronomy 19:3), meaning: **Perform for you preparation of the road.**


###### Makkot 10b:2
[Makkot 10b:2](https://torahapp.org/share/book/Makkot/r/10b:2)

רַב חָמָא בַּר חֲנִינָא פָּתַח לַהּ פִּתְחָא לְהַאי פָּרַשְׁתָּא מֵהָכָא: ״טוֹב וְיָשָׁר ה׳ עַל כֵּן יוֹרֶה חַטָּאִים בַּדָּרֶךְ״ – אִם לַחַטָּאִים יוֹרֶה, קַל וָחוֹמֶר לַצַּדִּיקִים.

**William Davidson Edition - English:**
§ Apropos that *halakha*, the Gemara cites that **Rav Ḥama bar Ḥanina introduced this portion** with regard to the *halakhot* of exile **with an introduction from here: “Good and upright is God; therefore He directs sinners along the way”** (Psalms 25:8). He said: **If He directs sinners** by commanding the placing of signs directing them to the city of refuge, it may be inferred ***a fortiori*** that He will assist and direct **the righteous** along the path of righteousness.


###### Makkot 10b:3
[Makkot 10b:3](https://torahapp.org/share/book/Makkot/r/10b:3)

רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ פָּתַח לַהּ פִּתְחָא לְהַאי פָּרַשְׁתָּא מֵהָכָא: ״וַאֲשֶׁר לֹא צָדָה וְהָאֱלֹהִים אִנָּה לְיָדוֹ וְגוֹ׳״, ״כַּאֲשֶׁר יֹאמַר מְשַׁל הַקַּדְמֹנִי מֵרְשָׁעִים יֵצֵא רֶשַׁע וְגוֹ׳״,

**William Davidson Edition - English:**
**Rabbi Shimon ben Lakish introduced this portion with an introduction from here:** It is stated with regard to an unintentional murderer: **“And one who did not lie in wait, but God caused it to come to his hand,** and I will appoint you a place where he may flee” (Exodus 21:13). Now this is puzzling. Why would God cause one to sin in this manner? The verse states: **“As the ancient parable says: From the wicked comes forth wickedness”** (I Samuel 24:13). Evil incidents befall those who have already sinned.


###### Makkot 10b:4
[Makkot 10b:4](https://torahapp.org/share/book/Makkot/r/10b:4)

בַּמָּה הַכָּתוּב מְדַבֵּר – בִּשְׁנֵי בְּנֵי אָדָם שֶׁהָרְגוּ אֶת הַנֶּפֶשׁ, אֶחָד הָרַג בְּשׁוֹגֵג וְאֶחָד הָרַג בְּמֵזִיד, לָזֶה אֵין עֵדִים וְלָזֶה אֵין עֵדִים. הַקָּדוֹשׁ בָּרוּךְ הוּא מַזְמִינָן לְפוּנְדָּק אֶחָד, זֶה שֶׁהָרַג בְּמֵזִיד יוֹשֵׁב תַּחַת הַסּוּלָּם, וְזֶה שֶׁהָרַג בְּשׁוֹגֵג יוֹרֵד בַּסּוּלָּם, וְנֹפֵל עָלָיו וְהֹרְגוֹ, זֶה שֶׁהָרַג בְּמֵזִיד – נֶהֱרָג, וְזֶה שֶׁהָרַג בְּשׁוֹגֵג – גּוֹלֶה.

**William Davidson Edition - English:**
Reish Lakish explains: In this light, the verse “But God caused it to come to his hand” may be understood. **With regard to what** scenario **is the verse speaking?** It is **with regard to two people who killed a person,** where **one killed unintentionally** while **the other killed intentionally. For this** person **there are no witnesses** to his action, **and for that** person **there are no witnesses** to his action; therefore, neither received the appropriate punishment of exile and execution, respectively. **The Holy One, Blessed be He, summons them to one inn. This** person **who killed intentionally sits beneath a ladder, and that** person **who killed unintentionally descends the ladder, and** he **falls upon him and kills him.** There were witnesses to that incident and therefore, **that** person **who killed intentionally is killed, and that** person **who killed unintentionally is exiled,** each receiving what he deserved.


###### Makkot 10b:5
[Makkot 10b:5](https://torahapp.org/share/book/Makkot/r/10b:5)

אָמַר רַבָּה בַּר רַב הוּנָא אָמַר רַב הוּנָא, וְאָמְרִי לַהּ אָמַר רַב הוּנָא אָמַר רַבִּי אֶלְעָזָר: מִן הַתּוֹרָה וּמִן הַנְּבִיאִים וּמִן הַכְּתוּבִים – בַּדֶּרֶךְ שֶׁאָדָם רוֹצֶה לֵילֵךְ בָּהּ – מוֹלִיכִין אוֹתוֹ.

**William Davidson Edition - English:**
Apropos the path upon which God leads people, the Gemara cites a statement that **Rabba bar Rav Huna says** that **Rav Huna says, and some say** it was a statement that **Rav Huna says** that **Rabbi Elazar says: From the Torah, from the Prophets, and from the Writings** one learns that **along the path a person wishes to proceed, one leads** and assists **him.**


###### Makkot 10b:6
[Makkot 10b:6](https://torahapp.org/share/book/Makkot/r/10b:6)

מִן הַתּוֹרָה, דִּכְתִיב: ״לֹא תֵלֵךְ עִמָּהֶם״, וּכְתִיב: ״קוּם לֵךְ אִתָּם״. מִן הַנְּבִיאִים – דִּכְתִיב: ״אֲנִי ה׳ אֱלֹהֶיךָ מְלַמֶּדְךָ לְהוֹעִיל מַדְרִיכְךָ בְּדֶרֶךְ (זוּ) תֵּלֵךְ״. מִן הַכְּתוּבִים – דִּכְתִיב: ״אִם לַלֵּצִים הוּא יָלִיץ וְלַעֲנָוִים יִתֶּן חֵן״.

**William Davidson Edition - English:**
One learns this **from the Torah, as it is written** that initially God said to Balaam with regard to the contingent dispatched by Balak: **“You shall not go with them”** (Numbers 22:12). After Balaam implored Him and indicated his desire to go with them, **it is written: “Arise, go with them”** (Numbers 22:20). One learns this **from the Prophets, as it is written: “I am the Lord your God, Who teaches you for your profit, Who leads you on the path that you go”** (Isaiah 48:17), indicating that along the path that one seeks to go, God will direct him. One learns this **from the Writings, as it is written: “If one seeks the cynics, He will cause him to join the cynics, but to the humble He will give grace”** (Proverbs 3:34), indicating that if one chooses cynicism God will direct him there and if he opts for humility God will grant him grace.


###### Makkot 10b:7
[Makkot 10b:7](https://torahapp.org/share/book/Makkot/r/10b:7)

אָמַר רַב הוּנָא: רוֹצֵחַ שֶׁגָּלָה לְעִיר מִקְלָט וּמְצָאוֹ גּוֹאֵל הַדָּם וַהֲרָגוֹ – פָּטוּר. קָסָבַר: ״וְלוֹ אֵין מִשְׁפַּט מָוֶת״ – בְּגוֹאֵל הַדָּם הוּא דִּכְתִיב.

**William Davidson Edition - English:**
§ The Gemara resumes its discussion of the *halakhot* of exile. **Rav Huna says:** In the case of an unintentional **murderer who was exiled to a city of refuge, and the blood redeemer found him** on the way **and killed him,** he is **exempt.** The Gemara notes: **Rav Huna holds** that the verse: “Lest the blood redeemer pursue the murderer…and strike him fatally…**and for him there is no sentence of death,** as he did not hate him from before” (Deuteronomy 19:6), **is written with regard to the blood redeemer,** teaching that the blood redeemer is not liable to be executed for killing the murderer.


###### Makkot 10b:8
[Makkot 10b:8](https://torahapp.org/share/book/Makkot/r/10b:8)

מֵיתִיבִי: ״וְלוֹ אֵין מִשְׁפַּט מָוֶת״ – בָּרוֹצֵחַ הַכָּתוּב מְדַבֵּר. אַתָּה אוֹמֵר בָּרוֹצֵחַ, אוֹ אֵינוֹ אֶלָּא בְּגוֹאֵל הַדָּם? כְּשֶׁהוּא אוֹמֵר: ״וְהוּא לֹא שֹׂנֵא לוֹ מִתְּמוֹל שִׁלְשׁוֹם״ – הֱוֵי אוֹמֵר בָּרוֹצֵחַ הַכָּתוּב מְדַבֵּר.

**William Davidson Edition - English:**
The Gemara **raises an objection** to the opinion of Rav Huna from a *baraita*: **“And for him there is no sentence of death”; the verse is speaking with regard to the** unintentional **murderer,** teaching that the unintentional murderer is not liable to be executed. That is why the Jewish people were commanded to establish cities of refuge to protect him. The *baraita* proceeds to prove that the verse is written with regard to the murderer. **Do you say** that it is speaking **with regard to the** unintentional **murderer, or** is it speaking **only with regard to the blood redeemer? When it states** in an earlier verse: **“And he did not hate him from before”** (Deuteronomy 19:4), it is clear that the reference is to the unintentional murderer, and therefore, **you must say** that in the phrase: “And for him there is no sentence of death,” **the verse is speaking with regard to the** unintentional **murderer.**


###### Makkot 10b:9
[Makkot 10b:9](https://torahapp.org/share/book/Makkot/r/10b:9)

הוּא דְּאָמַר כִּי הַאי תַּנָּא, דְּתַנְיָא: ״וְלוֹ אֵין מִשְׁפַּט מָוֶת״ – בְּגוֹאֵל הַדָּם הַכָּתוּב מְדַבֵּר. אַתָּה אוֹמֵר בְּגוֹאֵל הַדָּם הַכָּתוּב מְדַבֵּר, אוֹ אֵינוֹ אֶלָּא בָּרוֹצֵחַ? כְּשֶׁהוּא אוֹמֵר: ״כִּי לֹא שׂוֹנֵא הוּא לוֹ מִתְּמוֹל שִׁלְשׁוֹם״ – הֲרֵי רוֹצֵחַ אָמוּר, הָא מָה אֲנִי מְקַיֵּים: ״וְלוֹ אֵין מִשְׁפַּט מָוֶת״? בְּגוֹאֵל הַדָּם הַכָּתוּב מְדַבֵּר.

**William Davidson Edition - English:**
The Gemara answers: Rav Huna **states** his opinion **in accordance with** the opinion of **that** following ***tanna*, as it is taught** in another *baraita*: **“And for him there is no sentence of death”; the verse is speaking with regard to the blood redeemer.** The *baraita* clarifies: **Do you say** that it is speaking **with regard to the blood redeemer, or** is it speaking **only with regard to** the unintentional **murderer? When it states: “As he did not hate him from before,”** the unintentional **murderer** is already **stated,** as that phrase certainly is referring to him. **How do I realize** the meaning of the verse: **“And for him there is no sentence of death”?** It is **with regard to the blood redeemer** that **the verse is speaking.**


###### Makkot 10b:10
[Makkot 10b:10](https://torahapp.org/share/book/Makkot/r/10b:10)

תְּנַן: מוֹסְרִין לוֹ שְׁנֵי תַּלְמִידֵי חֲכָמִים, שֶׁמָּא יַהַרְגֶנּוּ בַּדֶּרֶךְ, וִידַבְּרוּ אֵלָיו. מַאי לָאו דְּמַתְרוּ בֵּיהּ, דְּאִי קָטֵיל בַּר קְטָלָא הוּא?

**William Davidson Edition - English:**
The Gemara cites proof concerning Rav Huna’s ruling from the mishna. **We learned** in the mishna: **And they would provide** the unintentional murderer fleeing to a city of refuge with **two Torah scholars,** due to the concern that **perhaps** the blood redeemer **will** seek to **kill him in transit, and** in that case **they will talk to** the blood redeemer. The Gemara asks: **What, is it not that** the Torah scholars **forewarn him that if he kills** the unintentional murderer **he** would be **liable to be executed?** That contradicts Rav Huna’s opinion that a blood redeemer who kills the unintentional murderer is exempt.


###### Makkot 10b:11
[Makkot 10b:11](https://torahapp.org/share/book/Makkot/r/10b:11)

לָא, כִּדְתַנְיָא: וִידַבְּרוּ אֵלָיו – דְּבָרִים הָרְאוּיִים לוֹ. אוֹמְרִים לוֹ: אַל תִּנְהַג בּוֹ מִנְהַג שׁוֹפְכֵי דָמִים, בִּשְׁגָגָה בָּא מַעֲשֶׂה לְיָדוֹ. רַבִּי מֵאִיר אוֹמֵר: הוּא מְדַבֵּר עַל יְדֵי עַצְמוֹ, שֶׁנֶּאֱמַר: ״וְזֶה דְּבַר הָרֹצֵחַ״. אָמְרוּ לוֹ: הַרְבֵּה שְׁלִיחוּת עוֹשָׂה.

**William Davidson Edition - English:**
The Gemara rejects this proof: **No,** the statement of the Torah scholars to the blood redeemer can be explained **as it is taught** in a *baraita*: **And they will speak to him** about **matters appropriate to him. They say to** the blood redeemer: **Do not accord him treatment** appropriate for **murderers,** as it was **unintentionally** that **he came to be involved in the incident. Rabbi Meir says:** The unintentional murderer too **speaks [*medabber*] on his own behalf** to dissuade the blood redeemer, **as it is stated: “And this is the matter [*devar*] of the murderer,** who shall flee there and live” (Deuteronomy 19:4), indicating that the murderer himself apologizes and speaks to the blood redeemer. The Sages **said to** Rabbi Meir: **Many** matters **are performed** more effectively through **agency.**


###### Makkot 10b:12
[Makkot 10b:12](https://torahapp.org/share/book/Makkot/r/10b:12)

אָמַר מָר: בִּשְׁגָגָה בָּא מַעֲשֶׂה לְיָדוֹ. פְּשִׁיטָא! דְּאִי בְּמֵזִיד, בַּר גָּלוּת הוּא? אִין.

**William Davidson Edition - English:**
The Gemara analyzes the *baraita*. **The Master says** in the *baraita*: It was **unintentionally** that **he came to be involved in the incident.** The Gemara asks: Isn’t this **obvious? As, if it were intentionally** that he killed a person, **is he liable to be exiled?** The Gemara answers: **Yes,** even intentional murderers flee to a city of refuge on occasion.


###### Makkot 10b:13
[Makkot 10b:13](https://torahapp.org/share/book/Makkot/r/10b:13)

וְהָא תַּנְיָא, רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר: בַּתְּחִלָּה, אֶחָד שׁוֹגֵג וְאֶחָד מֵזִיד מַקְדִּימִין לְעָרֵי מִקְלָט, וּבֵית דִּין שׁוֹלְחִין וּמְבִיאִין אוֹתָם מִשָּׁם.

**William Davidson Edition - English:**
The Gemara continues: **And** so **it is taught** in a *baraita*: **Rabbi Yosei, son of Rabbi Yehuda, says: Initially, either** one who killed another **unintentionally or** one who killed another **intentionally** would **hurry** and flee **to the cities of refuge, and the court** in his city would **send** for him **and** would **bring him from there** to stand trial.


###### Makkot 10b:14
[Makkot 10b:14](https://torahapp.org/share/book/Makkot/r/10b:14)

מִי שֶׁנִּתְחַיֵּיב מִיתָה – הֲרָגוּהוּ, שֶׁנֶּאֱמַר: ״וְשָׁלְחוּ זִקְנֵי עִירוֹ וְלָקְחוּ אֹתוֹ מִשָּׁם וְנָתְנוּ אֹתוֹ בְּיַד גֹּאֵל הַדָּם וָמֵת״. מִי שֶׁלֹּא נִתְחַיֵּיב – פְּטָרוּהוּ, שֶׁנֶּאֱמַר: ״וְהִצִּילוּ הָעֵדָה אֶת הָרֹצֵחַ מִיַּד גֹּאֵל הַדָּם״. מִי שֶׁנִּתְחַיֵּיב גָּלוּת – מַחְזִירִין אוֹתוֹ לִמְקוֹמוֹ, שֶׁנֶּאֱמַר: ״וְהֵשִׁיבוּ אֹתוֹ הָעֵדָה אֶל עִיר מִקְלָטוֹ אֲשֶׁר נָס שָׁמָּה״.

**William Davidson Edition - English:**
The *baraita* continues: With regard to **one who was** found **liable** to receive the **death** penalty for intentional murder, after the trial the court **would execute him, as it is stated: “And the elders of his city shall send and take him from there and deliver him into the hands of the blood redeemer and he shall die”** (Deuteronomy 19:12). And with regard to **one who was not** found **liable** to receive the **death** penalty, e.g., if they deemed that it was due to circumstances beyond his control, **they freed him, as it is stated: “And the congregation shall rescue the murderer from the hands of the blood redeemer”** (Numbers 35:25). With regard to **one who was** found **liable to be exiled,** the court would **restore him to his place** in the city of refuge, **as it is stated:** “And the congregation shall judge between the murderer and the blood redeemer…**and the congregation shall restore him to his city of refuge, that he fled there”** (Numbers 35:24–25).


###### Makkot 10b:15
[Makkot 10b:15](https://torahapp.org/share/book/Makkot/r/10b:15)

רַבִּי אוֹמֵר: מֵעַצְמָן הֵן גּוֹלִין. כִּסְבוּרִין הֵן אֶחָד שׁוֹגֵג וְאֶחָד מֵזִיד – קוֹלְטוֹת, וְהֵן אֵינָן יוֹדְעִין שֶׁבַּשּׁוֹגֵג קוֹלְטוֹת, בְּמֵזִיד אֵינָן קוֹלְטוֹת.

**William Davidson Edition - English:**
The *baraita* continues: **Rabbi** Yehuda HaNasi **says:** The Torah does not command intentional murderers to flee to a city of refuge; rather, the Torah is cognizant of the fact that in practice, intentional murderers **would exile** themselves **on their own,** as **they thought** that they would be **admitted** to these cities, which would provide refuge for **both unintentional and intentional** murderers, **and they do not know that** only those who murder **unintentionally are admitted** to these cities, but those who murder **intentionally are not admitted.**


###### Makkot 10b:16
[Makkot 10b:16](https://torahapp.org/share/book/Makkot/r/10b:16)

אָמַר רַבִּי אֶלְעָזָר: עִיר שֶׁרוּבָּהּ רוֹצְחִים – אֵינָהּ קוֹלֶטֶת, שֶׁנֶּאֱמַר: ״וְדִבֶּר בְּאׇזְנֵי זִקְנֵי הָעִיר הַהִיא אֶת דְּבָרָיו״ – וְלֹא שֶׁהוּשְׁווּ דִּבְרֵיהֶן לִדְבָרָיו.

**William Davidson Edition - English:**
§ **Rabbi Elazar says:** An unintentional murderer **is not admitted to a city** of refuge **whose majority** consists of unintentional **murderers, as it is stated** with regard to an unintentional murderer who fled to a city of refuge: **“And he shall speak his matters in the ears of the elders of that city”** (Joshua 20:4), indicating that there is some novel element in the matters that he seeks to convey to the elders of the town, **but not when their matters are equal to his matters,** as those elders made the same statements when they arrived at the city of refuge as unintentional murderers.


###### Makkot 10b:17
[Makkot 10b:17](https://torahapp.org/share/book/Makkot/r/10b:17)

וְאָמַר רַבִּי אֶלְעָזָר: עִיר שֶׁאֵין בָּהּ זְקֵנִים אֵינָהּ קוֹלֶטֶת, דְּבָעֵינַן ״זִקְנֵי הָעִיר״ וְלֵיכָּא. אִיתְּמַר: עִיר שֶׁאֵין בָּהּ זְקֵנִים, רַבִּי אַמֵּי וְרַבִּי אַסִּי – חַד אוֹמֵר: קוֹלֶטֶת, וְחַד אוֹמֵר: אֵינָהּ קוֹלֶטֶת. לְמַאן דְּאָמַר אֵינָהּ קוֹלֶטֶת – בָּעֵינַן ״זִקְנֵי הָעִיר״, וְלֵיכָּא. לְמַאן דְּאָמַר קוֹלֶטֶת – מִצְוָה בְּעָלְמָא.

**William Davidson Edition - English:**
**And Rabbi Elazar says:** An unintentional murderer **is not admitted to a city in which there are no elders, as we require** the fulfillment of the verse: “And he shall speak in the ears of **the elders of the city”** (Joshua 20:4), **and there are none. It was stated: A city in which there are no elders** is the subject of a dispute between **Rabbi Ami and Rabbi Asi. One says:** An unintentional murderer **is admitted** there, **and one says:** An unintentional murderer **is not admitted** there. The Gemara explains: **According to the one who says** that an unintentional murderer **is not admitted to a city in which there are no elders,** his reasoning is due to the fact that **we require** the presence of **the elders of the city and there are none. According to the one who says** that an unintentional murderer **is admitted** there, his reasoning is that he holds that speaking to the elders is **merely a mitzva** *ab initio*, but it does not affect the city’s status as a city of refuge.


###### Makkot 10b:18
[Makkot 10b:18](https://torahapp.org/share/book/Makkot/r/10b:18)

וְעִיר שֶׁאֵין בָּהּ זְקֵנִים – רַבִּי אַמֵּי וְרַבִּי אַסִּי, חַד אָמַר: נַעֲשֶׂה בָּהּ בֵּן סוֹרֵר וּמוֹרֶה, וְחַד אָמַר: אֵין נַעֲשֶׂה בָּהּ בֵּן סוֹרֵר וּמוֹרֶה. לְמַאן דְּאָמַר אֵין נַעֲשֶׂה בָּהּ בֵּן סוֹרֵר וּמוֹרֶה – בָּעֵינַן ״זִקְנֵי עִירוֹ״, וְלֵיכָּא. לְמַאן דְּאָמַר נַעֲשֶׂה בָּהּ בֵּן סוֹרֵר וּמוֹרֶה – מִצְוָה בְּעָלְמָא.

**William Davidson Edition - English:**
**And a city in which there are no elders** is the subject of another dispute between **Rabbi Ami and Rabbi Asi. One says:** One **can become a wayward and rebellious son in it. And one says:** One **cannot become a wayward and rebellious son in it.** The Gemara explains: **According to the one who says** that one **cannot become wayward and rebellious son in it,** it is due to the fact that **we require** the presence of the elders of the city, as it is written: “And his father and mother shall take hold of him and bring him out to **the elders of his city** and the gate of his place” (Deuteronomy 21:19), **and there are none. According to the one who says** that one **can become a wayward and rebellious son in it,** the presence of the elders is **merely a mitzva** *ab initio*.


###### Makkot 10b:19
[Makkot 10b:19](https://torahapp.org/share/book/Makkot/r/10b:19)

וְעִיר שֶׁאֵין בָּהּ זְקֵנִים, רַבִּי אַמֵּי וְרַבִּי אַסִּי – חַד אָמַר: מְבִיאָה עֶגְלָה עֲרוּפָה, וְחַד אָמַר: אֵינָהּ מְבִיאָה עֶגְלָה עֲרוּפָה. לְמַאן דְּאָמַר אֵינָהּ מְבִיאָה עֶגְלָה עֲרוּפָה – בָּעֵינַן ״זִקְנֵי הָעִיר הַהִיא״, וְלֵיכָּא. לְמַאן דְּאָמַר מְבִיאָה עֶגְלָה עֲרוּפָה – מִצְוָה בְּעָלְמָא.

**William Davidson Edition - English:**
**And a city in which there are no elders** is the subject of another dispute between **Rabbi Ami and Rabbi Asi. One says:** If a corpse was discovered proximate to that city, the inhabitants of the city **bring a heifer whose neck is broken. And one says:** The inhabitants of the city **do not bring a heifer whose neck is broken.** The Gemara explains: **According to the one who says** that the inhabitants of the city **do not bring a heifer whose neck is broken,** it is due to the fact that **we require** the presence of the elders of the city, as it is written: “And **the elders of that city** shall bring the calf down to a rough valley” (Deuteronomy 21:4), **and there are no** elders. **According to the one who says** that the inhabitants of the city **bring a heifer whose neck is broken,** the presence of the elders is **merely a mitzva** *ab initio*.


###### Makkot 10b:20
[Makkot 10b:20](https://torahapp.org/share/book/Makkot/r/10b:20)

אָמַר רַבִּי חָמָא בַּר חֲנִינָא: מִפְּנֵי מָה נֶאֶמְרָה פָּרָשַׁת רוֹצְחִים

**William Davidson Edition - English:**
§ **Rabbi Ḥama bar Ḥanina says: For what** reason **was the portion** discussing **murderers stated**