## Makkot Daf 12b

###### Makkot 12b:1
[Makkot 12b:1](https://torahapp.org/share/book/Makkot/r/12b:1)

רַבִּי יְהוּדָה אוֹמֵר: בִּמְעָרָה – הַלֵּךְ אַחַר פִּתְחָהּ, בְּאִילָן – הַלֵּךְ אַחַר נוֹפוֹ.

**William Davidson Edition - English:**
**Rabbi Yehuda says: With regard to a cave, follow its entrance;** if the entrance is inside the city, the status of the entire cave is that of part of the city, and one may partake of tithes in it. **With regard to a tree, follow its boughs.** The *baraita* that states that with regard to second tithe in Jerusalem and cities of refuge one follows the boughs is in accordance with the opinion of Rabbi Yehuda.


###### Makkot 12b:2
[Makkot 12b:2](https://torahapp.org/share/book/Makkot/r/12b:2)

אֵימוֹר דְּשָׁמְעַתְּ לֵיהּ לְרַבִּי יְהוּדָה גַּבֵּי מַעֲשֵׂר לְחוּמְרָא, עִיקָּרוֹ בַּחוּץ וְנוֹפוֹ בִּפְנִים, כִּי הֵיכִי דִּבְנוֹפוֹ לָא מָצֵי פָּרֵיק – בְּעִיקָּרוֹ נָמֵי לָא מָצֵי פָּרֵיק. עִיקָּרוֹ מִבִּפְנִים וְנוֹפוֹ מִבַּחוּץ, כִּי הֵיכִי דִּבְנוֹפוֹ לָא מָצֵי אָכֵיל בְּלֹא פְּדִיָּיה – בְּעִיקָּרוֹ נָמֵי לָא מָצֵי אָכֵיל בְּלֹא פְּדִיָּיה.

**William Davidson Edition - English:**
The Gemara rejects that explanation. **Say that you heard Rabbi Yehuda** express this opinion **with regard to** second-**tithe** produce in a situation where his ruling is **a stringency,** as in the case where the **trunk** of a tree **is outside** Jerusalem **and its boughs are inside** Jerusalem, **just as among its boughs, one may not redeem** second-tithe produce, and he must partake of it in Jerusalem, **so too at its trunk he may not redeem** second-tithe produce, even though it stands outside of Jerusalem. So too in a case where the **trunk** of a tree **is inside and its boughs outside,** there is a stringency: **Just as among its boughs, one may not partake** of second-tithe produce **without redemption, so too at its trunk he may not partake** of second-tithe produce **without redemption,** even though it stands inside Jerusalem.


###### Makkot 12b:3
[Makkot 12b:3](https://torahapp.org/share/book/Makkot/r/12b:3)

אֶלָּא גַּבֵּי עָרֵי מִקְלָט, בִּשְׁלָמָא עִיקָּרוֹ בַּחוּץ וְנוֹפוֹ בִּפְנִים, כִּי הֵיכִי דִּבְנוֹפוֹ לָא מָצֵי קָטֵיל לֵיהּ, בְּעִיקָּרוֹ נָמֵי לָא מָצֵי קָטֵיל לֵיהּ. אֶלָּא עִיקָּרוֹ בִּפְנִים וְנוֹפוֹ בַּחוּץ, כִּי הֵיכִי דִּבְנוֹפוֹ מָצֵי קָטֵיל לֵיהּ, בְּעִיקָּרוֹ נָמֵי מָצֵי קָטֵיל לֵיהּ?! הָא גַּוַּאי קָאֵי!

**William Davidson Edition - English:**
**But with regard to cities of refuge,** it may be otherwise: **Granted,** if **its trunk** is **outside** the boundary **and its boughs** are **inside, just as among its boughs,** the blood redeemer **may not kill** the unintentional murderer, **so too at its trunk, he may not kill him. But** if **its trunk** was **inside and its boughs outside,** would one say that **just as among its boughs,** the blood redeemer **may kill him, at its trunk, he may also kill him? Isn’t** the unintentional murderer **standing inside** the city of refuge? How could one say that it is permitted for the blood redeemer to kill him inside the city?


###### Makkot 12b:4
[Makkot 12b:4](https://torahapp.org/share/book/Makkot/r/12b:4)

אָמַר רָבָא: בְּעִיקָּרוֹ – דְּכוּלֵּי עָלְמָא לָא פְּלִיגִי דְּלָא מָצֵי קָטֵיל. קָאֵי בְּנוֹפוֹ, וְיָכוֹל לְהוֹרְגוֹ בְּחִצִּים וּבִצְרוֹרוֹת – דְּכוּלֵּי עָלְמָא לָא פְּלִיגִי דְּמָצֵי קָטֵיל לֵיהּ.

**William Davidson Edition - English:**
**Rava said** that it can be explained as follows: In the case where its trunk is inside the boundary and its boughs outside, and the unintentional murderer was standing **at its trunk, everyone agrees that** the blood redeemer **may not kill** him, and when Rabbi Yehuda said that the trunk follows the boughs, he did not intend to include that case. If the murderer **is standing among the boughs** of the tree, **and** the blood redeemer **is able to kill him with arrows and pebbles, everyone,** including the Rabbis, **agrees that** the blood redeemer **may kill him,** as the boughs are outside the city.


###### Makkot 12b:5
[Makkot 12b:5](https://torahapp.org/share/book/Makkot/r/12b:5)

כִּי פְּלִיגִי – בְּמֶהֱוֵי עִיקָּרוֹ דַּרְגָּא לְנוֹפוֹ. מָר סָבַר: הָוֵי עִיקָּרוֹ דַּרְגָּא לְנוֹפוֹ. וּמָר סָבַר: לָא הָוֵי עִיקָּרוֹ דַּרְגָּא לְנוֹפוֹ.

**William Davidson Edition - English:**
**When they disagree is with regard to** whether **its trunk can become a step for its boughs,** enabling the blood redeemer to gain access to the unintentional murderer there. One **Sage,** Rabbi Yehuda, **holds: Its trunk can become a step for its boughs;** the blood redeemer may gain access to the boughs extending outside the boundary and kill the unintentional murderer by climbing the trunk inside the city. It was in that context that Rabbi Yehuda says that the trunk follows the boughs. **And** one **Sage,** the Rabbis, **holds: Its trunk cannot become a step for its boughs.**


###### Makkot 12b:6
[Makkot 12b:6](https://torahapp.org/share/book/Makkot/r/12b:6)

רַב אָשֵׁי אָמַר: מַאי ״אַחַר הַנּוֹף״ – אַף אַחַר הַנּוֹף.

**William Davidson Edition - English:**
**Rav Ashi said: What** is the meaning of Rabbi Yehuda’s statement: **Follow its boughs?** It does not mean that the location of the boughs is the only determining factor; rather, it means that in addition to the trunk, **follow the boughs as well** in a case where it is a stringency. Therefore, with regard to a city of refuge a tree whose trunk is inside the boundary and its boughs extend beyond the boundary, the halakhic status of the boughs is the same as what it would be were they inside the boundary.


###### Makkot 12b:7
[Makkot 12b:7](https://torahapp.org/share/book/Makkot/r/12b:7)

**מַתְנִי׳** הָרַג בְּאוֹתָהּ הָעִיר – גּוֹלֶה מִשְּׁכוּנָה לִשְׁכוּנָה, וּבֶן לֵוִי – גּוֹלֶה מֵעִיר לְעִיר.

**William Davidson Edition - English:**
**MISHNA:** If an unintentional murderer, exiled to a city of refuge, unintentionally **killed** a person **in the same city,** he **is exiled from** that **neighborhood** where he resided **to** another **neighborhood** within that city. **And a Levite** who is a permanent resident of a city of refuge and unintentionally killed a person **is exiled from** that **city to** another **city.**


###### Makkot 12b:8
[Makkot 12b:8](https://torahapp.org/share/book/Makkot/r/12b:8)

**גְּמָ׳** תָּנוּ רַבָּנַן: ״וְשַׂמְתִּי לְךָ מָקוֹם וְגוֹ׳״, ״וְשַׂמְתִּי לְךָ״ – בְּחַיֶּיךָ. ״מָקוֹם מִמְּקוֹמְךָ אֲשֶׁר יָנוּס שָׁמָּה״ – מְלַמֵּד שֶׁהָיוּ יִשְׂרָאֵל מַגְלִין בַּמִּדְבָּר. לְהֵיכָן מַגְלִין – לְמַחֲנֵה לְוִיָּה.

**William Davidson Edition - English:**
**GEMARA:** Apropos the *halakha* in the mishna that a Levite is exiled from one city to another city, the Gemara cites that which **the Sages taught** with regard to the verse: “And one who did not lie in wait…**and I will appoint for you a place** where he may flee” (Exodus 21:13). **“And I will appoint for you”;** God said to Moses: There will be a place that provides refuge for unintentional murderers already **during your lifetime. “A place”;** it will be **from your place,** meaning the Levite camp served as the place that provided refuge in the wilderness. **“Where he may flee”;** this **teaches that Israel would exile** unintentional murderers **in the wilderness** as well, before they entered the land. **To where** did **they exile** unintentional murderers when they were in the wilderness? They exiled them **to the Levite camp,** which provided refuge.


###### Makkot 12b:9
[Makkot 12b:9](https://torahapp.org/share/book/Makkot/r/12b:9)

מִכָּאן אָמְרוּ: בֶּן לֵוִי שֶׁהָרַג – גּוֹלֶה מִפֶּלֶךְ לְפֶלֶךְ, וְאִם גָּלָה לְפִלְכּוֹ – פִּלְכּוֹ קוֹלְטוֹ. אָמַר רַב אַחָא בְּרֵיהּ דְּרַב אִיקָא: מַאי קְרָא? ״כִּי בְעִיר מִקְלָטוֹ יֵשֵׁב״ – עִיר שֶׁקְּלָטַתּוּ כְּבָר.

**William Davidson Edition - English:**
**From here** the Sages **said: A Levite who killed** unintentionally **is exiled from** one **district to** another **district,** to a different Levite city in the other district. **And if he was exiled to** a city in **his** own **district, he is admitted to** the city in **his district,** which provides him with refuge. **Rav Aḥa, son of Rav Ika, said: What is the verse** from which it is derived that a murderer who unintentionally killed in the city of refuge where he was exiled is exiled to another neighborhood in that same city? It is derived from a verse, as it is stated: **“For in his city of refuge he shall dwell”** (Numbers 35:28), indicating that it is **a city** in **which he was already admitted,** as the verse is referring to it as his city, and he shall continue to reside there as well.


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

**מַתְנִי׳** כַּיּוֹצֵא בּוֹ, רוֹצֵחַ שֶׁגָּלָה לָעִיר מִקְלָטוֹ וְרָצוּ אַנְשֵׁי הָעִיר לְכַבְּדוֹ, יֹאמַר לָהֶם ״רוֹצֵחַ אֲנִי״, אָמְרוּ לוֹ: ״אַף עַל פִּי כֵן״ – יְקַבֵּל מֵהֶן, שֶׁנֶּאֱמַר: ״וְזֶה דְּבַר הָרוֹצֵחַ״.

**William Davidson Edition - English:**
**MISHNA:** **Similarly,** in the case of **a murderer who was exiled to a city of refuge and the people of the city sought to honor him** due to his prominence, **he shall say to them: I am a murderer.** If the residents of the city **say to him:** We are aware of your status and **nevertheless,** we wish to honor you, **he may accept** the honor **from them, as it is stated: “And this is the matter [*devar*] of the murderer”** (Deuteronomy 19:4), from which it is derived that the murderer is required to say [*ledabber*] to them that he is a murderer. He is not required to tell them any more than that.