## Ramban on Deuteronomy Chapter 19

###### Ramban on Deuteronomy 19:1:1
[Ramban on Deuteronomy 19:1:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/19:1:1)

**כִּי יַכְרִית ה' אֱלֹהֶיךָ אֶת הַגּוֹיִם וְגוֹ' שָׁלֹשׁ עָרִים תַּבְדִּיל לָךְ**, גַּם זוֹ מִצְוָה מְבֹאֶרֶת, שֶׁכְּבָר צִוָּה בָּהּ (שמות כא יג), וְעַתָּה הוֹסִיף לְבָאֵר מִשְׁפָּטֶיהָ, כִּי אָמַר וִירִשְׁתָּם וְיָשַׁבְתָּ בְעָרֵיהֶם וּבְבָתֵּיהֶם, לְלַמֵּד שֶׁלֹּא נִתְחַיְּבוּ בָּהּ אֶלָּא לְאַחַר יְרֻשָּׁה וִישִׁיבָה, וְכֵן עָשָׂה יְהוֹשֻׁעַ, וְהוֹסִיף תָּכִין לְךָ הַדֶּרֶךְ, שֶׁיְּהוּ סַרְטְיָאוֹת מְפֹרָשׁוֹת לְתוֹכָהּ, וְשֶׁיִּכְתֹּב מִקְלָט מִקְלָט עַל פָּרָשַׁת הַדְּרָכִים, וְהוֹסִיף וְשִׁלַּשְׁתָּ אֶת גְּבוּל אַרְצְךָ, וְהוֹסִיף עוֹד לְלַמְּדֵנוּ עִנְיַן הַשְּׁגָגָה, כְּמוֹ שֶׁאָמַר (דברים י"ט:ה') וַאֲשֶׁר יָבֹא אֶת רֵעֵהוּ בַיַּעַר וְגוֹ', וּמִדְרָשִׁים רַבִּים שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ בַּפָּרָשָׁה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
WHEN THE ETERNAL THY G-D SHALL CUT OFF THE NATIONS etc. 2. THOU SHALT SEPARATE THREE CITIES FOR THEE. This also is an explanatory commandment, since He has already commanded thereon,²³⁹ and now he went on to explain the ordinances thereof, saying *and dwell in their cities, and in their houses*,²⁴⁰ teaching that they are not obligated [to *set* aside the cities of refuge] until after taking possession of the Land and dwelling in it. And so Joshua did.²⁴¹ He also added here, *Thou shalt prepare thee the way*,²⁴² meaning that the roads leading thereto should be direct [without being unnecessarily circumflex], and that [signs reading] “Refuge, Refuge” be set up at the crossroads. So also he added *and thou shalt divide the territory of thy Land into three parts*²⁴² [meaning, that the cities shall be equidistant from the frontier and from each other]. And he also went on to teach us [the rules of] the matter of “error” [which require the unintentional murderer to seek refuge] as he said, *And when a man goeth into the forest with his neighbor* etc.²⁴³ Our Rabbis have based many more interpretations on this section.

footnotes:
²³⁹ Exodus 21:13.
²⁴⁰ Verse 1.
²⁴¹ Joshua, Chapter 20.
²⁴² Verse 3.
²⁴² Verse 3.
²⁴³ Verse 5.


###### Ramban on Deuteronomy 19:8:1
[Ramban on Deuteronomy 19:8:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/19:8:1)

**וְאִם יַרְחִיב ה' אֱלֹהֶיךָ אֶת גְּבֻלְךָ**, הַפָּרָשָׁה הַזּוֹ עֲתִידָה, וּכְבָר הִזְכַּרְתִּי מִזֶּה בְּפָרָשַׁת רְאֵה אָנֹכִי (לעיל יב כ), כִּי מִתְּחִלָּה אָמַר כִּי יַכְרִית ה' אֱלֹהֶיךָ אֶת הַגּוֹיִם אֲשֶׁר ה' אֱלֹהֶיךָ נֹתֵן לְךָ אֶת אַרְצָם, וְהַגּוֹיִים אֲשֶׁר ה' אֱלֹהֶיךָ נֹתֵן לְךָ אֶת אַרְצָם, יִרְמֹז לְכָל הַשִּׁבְעָה אֲשֶׁר יַזְכִּיר בְּכָל מָקוֹם, וְכֵן יֹאמַר עֲלֵיהֶם וְנָשַׁל אֶת הַגּוֹיִם הָאֵל מִפָּנֶיךָ (דברים ז':כ"ב), וּבְרִשְׁעַת הַגּוֹיִם הָאֵלֶּה (שם ט ד), וְהוֹרִישׁ ה' אֶת כָּל הַגּוֹיִם הָאֵלֶּה מִלִּפְנֵיכֶם, (שם יא כג) רַק מֵעָרֵי הָעַמִּים הָאֵלֶּה (דברים כ':ט"ז), וְכֵן בִּמְקוֹמוֹת רַבִּים. וְצִוָּה כִּי לְאַחַר יְרֻשָּׁה וִישִׁיבָה בְּאַרְצָם יַבְדִּיל שָׁלֹשׁ עָרִים, וּבָהֶם תַּשְׁלוּם הַמִּצְוָה, כְּמוֹ שֶׁאָמַר (במדבר לה יג) שֵׁשׁ עָרֵי מִקְלָט תִּהְיֶינָה לָכֶם, וְאָמַר (שם פסוק יד) אֵת שְׁלֹשׁ הֶעָרִים תִּתְּנוּ מֵעֵבֶר לַיַּרְדֵּן וְאֵת שְׁלֹשׁ הֶעָרִים תִּתְּנוּ בְּאֶרֶץ כְּנָעַן, וְלֹא צִוָּה בַּתּוֹרָה בְּיוֹתֵר מִשֵּׁשׁ הֶעָרִים הָאֵלֶּה. וְכֵן בְּכָל מִצְוֹת שֶׁבַּתּוֹרָה הַנּוֹהֲגוֹת לְאַחַר יְרֻשָּׁה וִישִׁיבָה מִתְחַיְּבִין בָּהֶן לְאַחַר יְרֻשַּׁת שִׁבְעָה גּוֹיִם אֵלּוּ. אֲבָל בַּמִּצְוָה הַזֹּאת לְבַדָּהּ הוֹסִיף בְּכָאן וְאִם יַרְחִיב ה' אֱלֹהֶיךָ אֶת גְּבוּלְךָ, וְלֹא אָמַר **כַּאֲשֶׁר דִּבֶּר לָךְ**, כְּמוֹ שֶׁאָמַר בְּכִי יַרְחִיב ה' אֱלֹהֶיךָ אֶת גְּבוּלְךָ שֶׁל בְּשַׂר תַּאֲוָה (לעיל יב כ), כִּי ה' לֹא הִבְטִיחַ אוֹתָם בְּשׁוּם מָקוֹם לָתֵת לָהֶם רַק שִׁבְעַת הַגּוֹיִם הָאֵלֶּה, אֲבָל הִזְכִּיר כָּאן הָאָבוֹת, וְאִם יַרְחִיב ה' אֱלֹהֶיךָ אֶת גְּבֻלְךָ כַּאֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ וְנָתַן לְךָ אֶת כָּל הָאָרֶץ אֲשֶׁר דִּבֶּר לָתֵת לַאֲבֹתֶיךָ, וְזֶה יִרְמֹז לְכָל עֲשָׂרָה עֲמָמִין שֶׁנֶּאֶמְרוּ לְאַבְרָהָם. וְהִתְנָה בָּזֶה כִּי תִשְׁמֹר אֶת כָּל הַמִּצְוָה וְגוֹ'. וְהִנֵּה דָּבָר בָּרוּר הוּא כִּי הַשִּׁבְעָה גּוֹיִם עַצְמָם לֹא יִירְשׁוּ אוֹתָם בְּעָבְרָם עַל הַתּוֹרָה, כַּאֲשֶׁר אָמַר פְּעָמִים רַבִּים, לְמַעַן תִּחְיוּ וּבָאתֶם וִירִשְׁתֶּם אֶת הָאָרֶץ (דברים ד':א'), לְמַעַן אֲשֶׁר תָּבֹא אֶל הָאָרֶץ (דברים כ"ז:ג'), כִּי אִם שָׁמֹר תִּשְׁמְרוּן אֶת כָּל הַמִּצְוָה הַזֹּאת וְהוֹרִישׁ ה' אֶת כָּל הַגּוֹיִם הָאֵלֶּה מִלִּפְנֵיכֶם (לעיל יא כב כג). וְכַאֲשֶׁר עָבַר עָכָן עַל הַחֵרֶם וְהוּא אִישׁ אֶחָד נֶאֱמַר (יהושע ז יב), וְלֹא יֻכְלוּ בְּנֵי יִשְׂרָאֵל לָקוּם לִפְנֵי אֹיְבֵיהֶם עֹרֶף יִפְנוּ לִפְנֵי אֹיְבֵיהֶם, א"כ מָה הַתְּנַאי הַזֶּה אֲשֶׁר יַתְנֶה בִּשְׁלֹשֶׁת הָעֲמָמִין הָאֵלֶּה לְבַדָּם, וְאִם יַרְחִיב ה' אֱלֹהֶיךָ אֶת גְּבוּלְךָ כִּי תִשְׁמֹר אֶת כָּל הַמִּצְוָה וְגוֹ'. וְהַטַּעַם בָּזֶה כִּי הָיָה הָרָצוֹן לְפָנָיו יִתְבָּרַךְ שֶׁיַּנְחִיל אוֹתָם בִּימֵי מֹשֶׁה וִיהוֹשֻׁעַ הַשִּׁבְעָה אֲשֶׁר הִבְטִיחָם בְּמִצְרַיִם וּבַמִּדְבָּר, כִּי הָיָה גָּלוּי לְפָנָיו שֶׁתַּגִּיעַ זְכוּתָם לְכָךְ, וּמִפְּנֵי זֶה חִיֵּב אוֹתָם בְּכָל הַמִּצְוֹת בַּיְּרֻשָּׁה שֶׁל אֵלּוּ, וְחִיֵּב אוֹתָם בְּשֵׁשׁ עָרֵי מִקְלָט וְהִבְדִּילָם יְהוֹשֻׁעַ, אֲבָל עַל הַשְּׁלֹשָׁה הַנִּשְׁאָרִים הִתְנָה כִּי תִשְׁמֹר אֶת כָּל הַמִּצְוָה לְאַהֲבָה אֶת הַשֵּׁם וְלָלֶכֶת בִּדְרָכָיו וְגוֹ', וְהוּא לוֹמַר שֶׁיְּקַיְּמוּ כֻּלָּם כָּל הַתּוֹרָה כֻּלָּהּ, וְאֵין שׁוּם מִצְוָה תְּלוּיָה בְּכָךְ זוּלָתִי שְׁלֹשׁ הֶעָרִים הָאֵלֶּה, וּמָה טַעַם לֵאמֹר כִּי תִּשְׁמֹר לָלֶכֶת בִּדְרָכָיו כָּל הַיָּמִים תּוֹסִיף לְךָ שְׁלֹשׁ הֶעָרִים, כִּי מִי יוֹדֵעַ מַה יִהְיֶה אַחֲרֵי כֵן כָּל הַיָּמִים. וְאָמַר ר"א (אבן עזרא על דברים י"ט:ט') כָּל הַיָּמִים, בְּלִי הֶפְסֵק בֵּינֵיהֶם. וְאֵינֶנּוּ נָכוֹן, אֲבָל כִּי תִשְׁמֹר, כַּאֲשֶׁר תַּגִּיעַ זְכוּתְךָ שֶׁתִּשְׁמֹר כָּל הַמִּצְוָה לְאַהֲבָה אֶת הַשֵּׁם אַהֲבָה שְׁלֵמָה קַיֶּמֶת לְעוֹלָם, שֶׁיִּהְיֶה גָּלוּי לְפָנָיו שֶׁלֹּא תֶּחֱטָא עוֹד לְעוֹלָם, אָז יַרְחִיב אֶת גְּבוּלְךָ וְיִתֵּן לְךָ כָּל הָעַמִּים, וְהוּא לַיָּמִים אֲשֶׁר אָמַר (דברים ל':ו') וּמָל ה' אֱלֹהֶיךָ אֶת לְבָבְךָ וְאֶת לְבַב זַרְעֶךָ. וּ**לְבַב זַרְעֶךָ** יוֹרֶה עַל כָּל הַיָּמִים הָעֲתִידִים לָבוֹא, וּכְעִנְיָן שֶׁנֶּאֱמַר בַּקַּבָּלָה (ירמיה לב לט מ), וְנָתַתִּי לָהֶם לֵב אֶחָד וְדֶרֶךְ אֶחָד לְיִרְאָה אוֹתִי כָּל הַיָּמִים לְטוֹב לָהֶם וְלִבְנֵיהֶם אַחֲרֵיהֶם, וְכָרַתִּי לָהֶם בְּרִית עוֹלָם אֲשֶׁר לֹא אָשׁוּב מֵאַחֲרֵיהֶם לְהֵיטִיבִי אוֹתָם, וְאֶת יִרְאָתִי אֶתֵּן בִּלְבָבָם לְבִלְתִּי סוּר מֵעָלָי, וְאָז כַּאֲשֶׁר יִכְרֹת לָהֶם בְּרִית עוֹלָם יַבְדִּילוּ שְׁלֹשׁ הֶעָרִים הָאֵלֶּה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND IF THE ETERNAL THY G-D ENLARGE THY BORDER. This section deals with a future event, and I have already mentioned it²⁴⁴ in the section [i.e., the *Seder*] of *Behold, I set before you*. For first he stated, *When the Eternal thy G-d shall cut off the nations, whose land the Eternal giveth thee*,²⁴⁰ the expression *whose land the Eternal giveth thee* referring to all the seven nations that He mentions everywhere. So also he speaks with reference to them, *And the Eternal thy G-d will cast out those nations before thee;*²⁴⁵, 7:22. *whereas for the wickedness of these nations;*²⁴⁶, 9:4. *and the Eternal will drive out all these nations from before you;*²⁴⁷, 11:23. *but of the cities of these peoples*,²⁴⁸ and so also in many other places. And now he commanded that after taking possession of their land and dwelling in it, he²⁴⁹ shall set aside three cities, completing [the performance of] the commandment with their designation, as He said there, *there shall be for you six cities of refuge*,²⁵⁰ and He further said, *Ye shall give three cities beyond the Jordan, and three cities shall ye give in the land of Canaan*.²⁵¹, Verse 14. And since the three cities beyond the Jordan eastward had already been set aside by Moses (above, 4:41), the designation of the three cities in the land of Canaan thus completed the fulfillment of this commandment. He did not command in the Torah that there be more than these six cities. Similarly all commandments of the Torah that become binding after taking possession and settling upon [the Land] become obligatory after the conquest of these seven nations. Only regarding this commandment, however, he added here, *And if the Eternal thy G-d enlarge thy border* and he did not say “as He hath promised thee,” as he said in the section, *When the Eternal thy G-d shall enlarge thy border, as He hath promised thee*²⁵² with reference to meat of a secular meal. This was because G-d did not promise them anywhere to give them [land] except for [that of] these seven nations. However, here he mentioned the patriarchs, as he said, *And if the Eternal thy G-d enlarge thy border, as He hath sworn unto thy fathers, and give thee all the land which He promised to give unto thy fathers*, this being an allusion to all ten nations²⁵³ that were promised to Abraham.
Now he made here a condition, *if thou shalt* [in time to come] *keep all this commandment to do it* etc.²⁵⁴ [then another three cities of refuge would be designated in addition to the six already discussed in Scripture]. Now it is clear that they will not inherit even the seven nations if they transgress the Torah as he has said many times — *hearken unto the statutes* etc. *that ye may live, and go in and possess the Land;*²⁵⁵ *and thou shalt write upon them all the words of this Law* etc. *that thou mayest go in unto the Land;*²⁵⁶ *For if ye shall diligently keep all this commandment* etc., *then will the Eternal drive out all these nations from before you*.²⁵⁷ And when Achan, who was but an individual, transgressed the devoted thing,²⁵⁸ it was stated, *Therefore the children of Israel cannot stand before their enemies, they turn their backs before their enemies*.²⁵⁹, 7:12. If so, [the question arises], why was this condition made only concerning these three cities, stating, *And if the Eternal thy G-d enlarge thy border* etc. *if thou shalt keep all this commandment* [when the conquest of the seven nations is also conditional upon observing the Torah]? The reason for this is, that it was the Divine Will before Him, blessed be He, that yet in the days of Moses and Joshua, He would give them possession of the lands of the seven nations which He had promised them while they were still in Egypt²⁶⁰ and in the wilderness,²⁶¹, 34:11. because it was known to Him that they were deserving [of the lands] by virtue of their merits. Therefore He obligated them in the observance of all commandments upon the conquest of these [nations], and He further obligated them [in the commandment] of the six cities of refuge, and so Joshua designated [the cities]. But concerning the three remaining ones he made a condition, *if thou shalt keep all this commandment* etc. *to love the Eternal thy G-d, and to walk forever in His ways* etc.,²⁵⁴ that is to say, that they would all observe the entire Torah, [they would then become obligated to set aside three additional cities]. There is no commandment dependent upon this condition except for [the designation] of these three cities.
But what reason was there to state, *if thou shalt keep all this commandment* etc. *to walk ‘kol hayamim’* (*forever*) *in His ways* — *then shalt thou add three cities more for thee*, for who knows what will ever happen afterwards? Now Rabbi Abraham ibn Ezra commented: “*kol hayamim* — [all the days] without interruption between them.” This is not correct. Rather, the purport of the verse is as follows: “*If thou shalt keep all this commandment*, when your merit attains a degree that you will keep all the commandments, loving G-d with a perfect everlasting love, so that it should be apparent to Him that you will never again sin, then He will broaden your boundary and give you all the [ten] nations [He promised to Abraham].” This is a reference to the days of which he said, *And the Eternal thy G-d will open thy heart, and the heart of thy seed*,²⁶² the expression *the heart of thy seed* indicating [the people of] all future days, similar to what is written in the Prophets,²⁶³ *And I will give them one heart and one way, that they may fear Me forever; for the good of them, and of their children after them; and I will make an everlasting covenant with them* etc., *and I will put My fear in their hearts, that they shall not depart from Me*.²⁶⁴ Then when He shall *make an everlasting covenant with them* they will set aside these three cities [as cities of refuge].

footnotes:
²⁴⁴ Above, 12:20.
²⁴⁰ Verse 1.
²⁴⁵ Ibid.
²⁴⁶ Ibid.
²⁴⁷ Ibid.
²⁴⁸ Further, 20:16.
²⁴⁹ The third person singular here seems to refer to the leader of the people — Joshua — although the fulfillment of the commandment was incumbent upon all Israel.
²⁵⁰ Numbers 35:13.
²⁵¹ Ibid.
²⁵² Above, 12:20.
²⁵³ Genesis 15:19-21.
²⁵⁴ Verse 9.
²⁵⁵ Above, 4:1.
²⁵⁶ Further, 27:3.
²⁵⁷ Above, 11:22-23.
²⁵⁸ Joshua 22:20.
²⁵⁹ Ibid.
²⁶⁰ See Exodus 3:8.
²⁶¹ See ibid.
²⁵⁴ Verse 9.
²⁶² Further, 30:6.
²⁶³ See above, Note 25.
²⁶⁴ Jeremiah 32:39-40.


###### Ramban on Deuteronomy 19:13:1
[Ramban on Deuteronomy 19:13:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/19:13:1)

**לֹא תָחוֹס עֵינְךָ עָלָיו**, שֶׁלֹּא תֹאמַר הָרִאשׁוֹן כְּבָר נֶהֱרַג לָמָּה אָנוּ הוֹרְגִין אֶת זֶה וְנִמְצְאוּ שְׁנַיִם הֲרוּגִין, לְשׁוֹן רַשִׁ"י (רש"י על דברים י"ט:י"ג) מִסִּפְרֵי (שופטים קפז). וְהַטַּעַם שֶׁלֹּא תֹאמַר, כַּאֲשֶׁר נָחוּס עַל דַּם הֶהָרוּג טוֹב שֶׁנָּחוּס עַל דַּם הַחַי. וְהַנָּכוֹן כִּי הַכָּתוּב יְצַוֶּה בְּחַיָּבֵי הַמִּיתוֹת וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ, וְהִיא מִצְוַת עֲשֵׂה, אֲבָל בִּמְרֻבֵּי הַתַּקָּלוֹת יַזְהִיר עוֹד בְּמִצְוַת לֹא תַעֲשֶׂה שֶׁלֹּא יִנָּצְלוּ מִיָּדֵנוּ, לֹא מִפְּנֵי מוֹרָאָם וְלֹא שֶׁנִּתֵּן לָהֶם רַחֲמִים. וְכָךְ הִזְכִּיר בַּמֵּסִית (דברים י"ג:ט'), וְאָמַר מְכַשֵּׁפָה לֹא תְחַיֶּה (שמות כב יז), מִפְּנֵי הֱיוֹתָהּ רַבַּת הַמְּהוּמָה הַמּוֹכֶרֶת רַבִּים בִּכְשָׁפֶיהָ; וְקַצֹּתָה אֶת כַּפָּהּ לֹא תָחוֹס עֵינֶךָ (דברים כ"ה:י"ב), מִפְּנֵי כִּי הַפְּתָאִים יְהַלְלוּ אוֹתָהּ בִּהְיוֹתָהּ עוֹזֶרֶת לְבַעְלָהּ, אוֹ מִפְּנֵי שֶׁהַבֹּשֶׁת מָצוּי וְאֵין בּוֹ חֶסְרוֹן כִּיס; וְכֵן בְּעֵדִים זוֹמְמִין צִוָּה (דברים י"ט:כ"א) שֶׁלֹּא יְרַחֲמוּ עֲלֵיהֶם, בַּעֲבוּר שֶׁלֹּא נַעֲשָׂה בְּעֵדוּתָם דָּבָר, אוֹ מִפְּנֵי שֶׁתַּקָּלָתָם מְרֻבָּה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THINE EYE SHALT NOT PITY HIM. “This means that you shall not say, ‘The first person has already been killed. Why should we kill him also, with the result that two people will be killed?’” This is Rashi’s language quoting the Sifre.²⁶⁵ 187. The meaning thereof is that you should not say, “Rather than having pity on the blood of the slain it would be better to have pity on the blood of the living one.”
The correct interpretation of the verse is as follows: Scripture has commanded concerning those liable to death, *so thou shalt put away the evil from the midst of thee*,²⁶⁶ this being a positive commandment. But in matters of prevalent danger [to society], He warned further with a negative commandment that [the murderers] not be spared from [punishment at] our hands, neither on account of fear of them nor because we might show them mercy. He mentioned the same in the case of the inciter.²⁶⁷, 13:9. He also stated, *Thou shalt not suffer a sorceress to live*²⁶⁸ because of her being *full of tumult*²⁶⁹ who sells many through her sorceries.²⁷⁰. *And thou shalt cut off her hand, thine eye shall have no pity*²⁷¹ — this was commanded because the fools praise her for having been a help to her husband [who was fighting with another man], or because embarrassment is common and involves no monetary loss [and therefore the Torah was strict in the punishment thereof]. Similarly in the case of plotting witnesses He commanded that we have no pity on them,²⁷² [thinking that] because nothing had yet been done to the accused²⁷³ [therefore we should not punish them], or perhaps [the strictness is] due to the prevalence of their danger.

footnotes:
²⁶⁵ Sifre, Shoftim
²⁶⁶ Above, 17:7.
²⁶⁷ Ibid.
²⁶⁸ Exodus 22:17.
²⁶⁹ Ezekiel 22:5.
²⁷⁰ See Nahum 3:4: that selleth nations through her harlotries
²⁷¹ Further, 25:12.
²⁷² See Verse 21.
²⁷³ See Ramban on Verse 19.


###### Ramban on Deuteronomy 19:13:2
[Ramban on Deuteronomy 19:13:2](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/19:13:2)

וְטַעַם **וְטוֹב לָךְ**, כִּי בִּעוּר הַדָּם הַנָּקִי מִצְוָה וְטוֹבָה גְּדוֹלָה לְךָ לְהַצִּיל מִמָּוֶת נַפְשֶׁךָ, כִּי הָרַחְמָנוּת עַל הָרוֹצְחִים שְׁפִיכוּת דָּמִים מִידֵי הָרוֹצְחִים וּמִידֵי אֲחֵרִים הַמִּתְפָּרְצִים:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THAT IT MAY GO WELL WITH THEE. The meaning thereof is that avenging innocent blood is a commandment and is a great blessing to you *to deliver* your *soul from death*,²⁷⁴ because pity upon murderers causes more bloodshed by these murderers and by others who break away [from society].

footnotes:
²⁷⁴ Psalms 33:19.


###### Ramban on Deuteronomy 19:14:1
[Ramban on Deuteronomy 19:14:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/19:14:1)

**לֹא תַסִּיג גְּבוּל רֵעֲךָ**, אַזְהָרָה שֶׁלֹּא יְשַׁנֶּה תְּחוּם הַחֲלֻקָּה שֶׁחִלְּקוּ הַנְּשִׂיאִים אֶת הָאָרֶץ לַשְּׁבָטִים אוֹ לְיָחִיד מֵהֶם, וְעַל כֵּן אָמַר אֲשֶׁר גָּבְלוּ רִאשׁוֹנִים, הֵם אֶלְעָזָר הַכֹּהֵן וִיהוֹשֻׁעַ בִּן נוּן וּנְשִׂיאֵי הַמַּטּוֹת, וּלְכָךְ הִזְכִּיר בְּנַחֲלָתְךָ אֲשֶׁר תִּנְחַל וְגוֹ'. וְטַעַם הַמִּצְוָה הַזֹּאת שֶׁלֹּא יַחְשֹׁב אָדָם לוֹמַר, אֵין חֶלְקִי אֲשֶׁר נָתְנוּ לִי שָׁוֶה כְּמוֹ חֵלֶק חֲבֵרִי, כִּי טָעוּ הַחוֹלְקִים, אוֹ שֶׁיּוֹצִיא בְּלִבּוֹ לַעַז עַל הַגּוֹרָלוֹת, וְלֹא יִהְיֶה זֶה בְּעֵינָיו גֶּזֶל כְּלָל, עַל כֵּן צִוָּה בְּכָאן שֶׁלֹּא יַחְלֹק אָדָם עַל הַחֲלֻקָּה הַהִיא וְלֹא יְשַׁנֶּה הַגְּבוּלִין כְּלָל, לֹא בַּסֵּתֶר וְלֹא בַּגָּלוּי. וְזוֹ מִצְוָה מְבֹאֶרֶת מִמָּה שֶׁצִּוָּה (במדבר כו נו) עַל פִּי הַגּוֹרָל תֵּחָלֵק נַחֲלָתוֹ בֵּין רַב לִמְעָט, וְאָמַר (שם לד יז) אֵלֶּה שְׁמוֹת הָאֲנָשִׁים אֲשֶׁר יִנְחֲלוּ לָכֶם וְגוֹ'. וְעַל דַּעַת רַבּוֹתֵינוּ (ספרי שופטים קפח) שֶׁהוּא אַזְהָרָה לְעוֹקֵר תְּחוּמוֹ שֶׁל חֲבֵרוֹ בָּאָרֶץ שֶׁעוֹבֵר בִּשְׁנֵי לָאוִין, יִהְיֶה טַעַם **אֲשֶׁר גָּבְלוּ רִאשׁוֹנִים**, שֶׁלֹּא יְשַׁנֶּה הַתְּחוּם הַיָּשָׁן בַּסֵּתֶר וְיֹאמַר בְּכָאן הָיָה מֵעוֹלָם. וְהִזְהִיר הַכָּתוּב בַּהוֹוֶה, כִּי הַתְּחוּם הֶחָדָשׁ נִכָּר וְיָדוּעַ הוּא וְאֵין אָדָם מְשַׁנֶּה אוֹתוֹ. וְגַם רַבּוֹתֵינוּ עַצְמָם הִזְכִּירוּ (שם), מִנַּיִן לְעוֹקֵר תְּחוּמִין שֶׁל שְׁבָטִים שֶׁעוֹבֵר בְּלֹא תַּעֲשֶׂה, תַּלְמוּד לוֹמַר לֹא תַסִּיג גְּבוּל רֵעֲךָ, וְהוּא בֶּאֱמֶת פְּשׁוּטוֹ שֶׁל מִקְרָא:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THOU SHALT NOT REMOVE THY NEIGHBOR’S LANDMARK. This is a warning against changing the boundaries of the division by which the princes apportioned the Land to the tribes²⁷⁵ or to any individual among them. Therefore he stated, *which they of old time have set*,²⁷⁶ these being Eleazar the priest, and Joshua the son of Nun, and the princes of the tribes,²⁷⁵ and therefore he mentioned *in thine inheritance which thou shalt inherit* etc.²⁷⁶ And the reason for this commandment is that no one should contemplate to say, “My portion which they gave me is not as valuable as the portion of my friend, because the dividers erred,” or he may feel suspicious of the lots, thus he will not consider it [his removal of the boundary marker] to be robbery at all. Therefore he commanded here that no one should controvert that division, and he may not make any change in the boundaries, either secretly or openly. Now this is an explanatory commandment, deriving from what He commanded, *According to the lot shall their inheritance be divided between the more and the fewer*,²⁷⁷ and He further stated, *These are the names of the men that shall take possession of the Land for you*.²⁷⁸, 34:17. And in the opinion of our Rabbis²⁷⁹ 188. that this verse is an admonition, teaching us that one who encroaches on his neighbor’s land in the Land of Israel transgresses two commandments,²⁸⁰ (Leviticus 19:13), and the verse before us. Outside the Land of Israel he transgresses only the commandment against committing robbery. See “The Commandments,” Vol. II, pp. 234-235. the meaning of the expression *which they of old time have set* means that one is not to secretly change an old boundary and say “It was always here.” Scripture admonishes [concerning an old boundary] because it speaks of what usually happens, for a new boundary is recognized and known and no one changes it. Our Rabbis themselves have mentioned [the first interpretation, for thus they said in the Sifre]:²⁷⁹ 188. “Whence do we know that one who uproots the boundaries of the tribes transgresses a negative commandment? Because Scripture states, *Thou shalt not remove thy neighbor’s landmark*, [*which they of old time have set*].” This is truly the plain meaning of Scripture.

footnotes:
²⁷⁵ Numbers 34:16-29.
²⁷⁶ In Verse 14 before us.
²⁷⁵ Numbers 34:16-29.
²⁷⁶ In Verse 14 before us.
²⁷⁷ Numbers 26:56.
²⁷⁸ Ibid.
²⁷⁹ Sifre, Shoftim
²⁸⁰ I.e., Nor shalt thou rob him
²⁷⁹ Sifre, Shoftim


###### Ramban on Deuteronomy 19:18:1
[Ramban on Deuteronomy 19:18:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/19:18:1)

**וְדָרְשׁוּ הַשֹּׁפְטִים הֵיטֵב וְהִנֵּה עֵד שֶׁקֶר הָעֵד**, לֹא פֵּרֵשׁ הַכָּתוּב אֵיךְ יִוָּדַע שֶׁהוּא עֵד שֶׁקֶר, כִּי בִּהְיוֹת הָעִנְיָן בִּשְׁנֵי עֵדִים שֶׁמְּעִידִין עַל הַדָּבָר, אֲפִלּוּ יָבוֹאוּ מֵאָה וְיַכְחִישׁוּ אוֹתָם לֹא יִתְבָּרֵר שֶׁשֶּׁקֶר עָנוּ. וְלֹא נוּכַל לוֹמַר שֶׁבָּא הָרוּג בְּרַגְלָיו, כִּי לֹא יֵאָמֵר בָּזֶה וְדָרְשׁוּ הַשּׁוֹפְטִים הֵיטֵב. וְעַל כֵּן בָּאָה הַקַּבָּלָה הַנֶּאֱמֶנֶת וּפֵרְשָׁה כִּי הַהֲזָמָה תִּהְיֶה כְּשֶׁיֹּאמְרוּ, וַהֲלֹא בְּיוֹם פְּלוֹנִי עִמָּנוּ הֱיִיתֶם (מכות ה). וְהַטַּעַם מִפְּנֵי שֶׁהָעֵדוּת הַזּוֹ הִיא עַל גּוּפָם שֶׁל עֵדִים, וְהֵם אֵינָם נֶאֱמָנִים עַל עַצְמָם לוֹמַר לֹא עָשִׂינוּ כָּךְ, שֶׁהֲרֵי יְכוֹלִים הַלָּלוּ לוֹמַר עֲלֵיהֶם שֶׁהָרְגוּ אֶת הַנֶּפֶשׁ אוֹ שֶׁחִלְּלוּ אֶת הַשַּׁבָּת:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE JUDGES SHALL INQUIRE DILIGENTLY; AND, BEHOLD, IF THE WITNESS BE A FALSE WITNESS. Scripture has not explained how it became known that he is a false witness, for, since the testimony was presented by two witnesses, even if a hundred witnesses were to come and contradict them it would still not be established that they testified falsely [because the testimony of two witnesses carries the same weight as that of a hundred]. Nor can we say that the alleged murder-victim walked [into court], for, in that case Scripture would not say *and the judges shall inquire diligently* [for an investigation of testimony is incongruous when it is so demonstratively false]. Therefore, trustworthy tradition came and explained that the refutation²⁸¹, and thus nullified, and testimony that is merely contradicted. Ramban holds that if the second pair says, “How can you testify so, when at the same time you say Reuben killed Shimon *you yourselves* were with us in another place, far removed from that scene,” the first witnesses stand totally refuted and nullified. On the other hand, if the second pair merely contradicts the first pair by claiming that the alleged crime did not take place, we have a case of contradictory witnesses — two against two. If *refutation* is established and the person on trial has not yet been executed, then the plotting witnesses are subject to the same penalty they wanted to inflict upon their brother. If the verdict has already been executed, see Ramban further in Verse 19. But in the case of *contradictory* evidence, none of the witnesses is punished since we do not know which one is the false pair (Mishneh Torah, *Hilchoth Eiduth* 18:2). of witnesses takes place when they [the second pair of witnesses] say to the first “But you were with us on that day [and hour in such a place — away from the alleged scene of the crime].” The reason [that such testimony of the second pair of witnesses is accepted as conclusive] is because their testimony refers to the first *witnesses themselves* [rather than to *their testimony*, and the first pair, in order to defend itself, would therefore have to testify as to its own whereabouts at the time of the alleged crime]. Witnesses, however, are not given credence when testifying about themselves saying, “We have not done so,” and the second pair could say of the first pair that they killed someone or that they profaned the Sabbath.²⁸²

footnotes:
²⁸¹ Thus, an important distinction is drawn between testimony that is totally refuted
²⁸² The point is thus made clear, that when witnesses are “refuted” it is they personally who are refuted. Therefore, they are subject to the law of punishment of plotting witness, (see Note 281) for it is as if the second witnesses testified that the first pair committed a mortal sin in which case the defendants are not believed to say “We have not done so.” See further, my Hebrew commentary, pp. 433-434.


###### Ramban on Deuteronomy 19:19:1
[Ramban on Deuteronomy 19:19:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/19:19:1)

**כַּאֲשֶׁר זָמַם**, וְלֹא כַּאֲשֶׁר עָשָׂה, מִכָּאן אָמְרוּ הָרְגוּ אֵין נֶהֱרָגִין, לְשׁוֹן רַשִׁ"י (רש"י על דברים י"ט:י"ט) מִדִּבְרֵי רַבּוֹתֵינוּ (מכות ה). וְהַטַּעַם בָּזֶה בַּעֲבוּר כִּי מִשְׁפַּט הָעֵדִים הַזּוֹמְמִין בִּגְזֵרַת הַשַּׁלִּיט, שֶׁהֵם שְׁנַיִם וּשְׁנַיִם, וְהִנֵּה כַּאֲשֶׁר יָבוֹאוּ שְׁנַיִם וְיָעִידוּ עַל רְאוּבֵן שֶׁהָרַג אֶת הַנֶּפֶשׁ, וְיָבוֹאוּ שְׁנַיִם אֲחֵרִים וְיָזֵמּוּ אוֹתָם מֵעֵדוּתָם, צִוָּה הַכָּתוּב שֶׁיֵּהָרְגוּ, כִּי בִּזְכוּתוֹ שֶׁל רְאוּבֵן שֶׁהָיָה נָקִי וְצַדִּיק בָּא הַמַּעֲשֶׂה הַזֶּה, אִלּוּ הָיָה רָשָׁע בֶּן מָוֶת לֹא הִצִּילוֹ הַשֵּׁם מִיַּד ב"ד, כַּאֲשֶׁר אָמַר (שמות כג ז) כִּי לֹא אַצְדִּיק רָשָׁע. אֲבָל אִם נֶהֱרַג רְאוּבֵן, נַחְשֹׁב שֶׁהָיָה אֱמֶת כָּל אֲשֶׁר הֵעִידוּ עָלָיו הָרִאשׁוֹנִים, כִּי הוּא בַּעֲוֹנוֹ מֵת, וְאִלּוּ הָיָה צַדִּיק לֹא יַעַזְבֶנּוּ ה' בְּיָדָם, כְּמוֹ שֶׁאָמַר הַכָּתוּב (תהלים לז לג), ה' לֹא יַעַזְבֶנּוּ בְיָדוֹ וְלֹא יַרְשִׁיעֶנּוּ בְּהִשָּׁפְטוֹ. וְעוֹד שֶׁלֹּא יִתֵּן ה' הַשּׁוֹפְטִים הַצַּדִּיקִים הָעוֹמְדִים לְפָנָיו לִשְׁפֹּךְ דַּם נָקִי, כִּי הַמִּשְׁפָּט לֵאלֹהִים הוּא וּבְקֶרֶב אֱלֹהִים יִשְׁפֹּט. וְהִנֵּה כָּל זֶה מַעֲלָה גְּדוֹלָה בְּשׁוֹפְטֵי יִשְׂרָאֵל, וְהַהַבְטָחָה שהקב"ה מַסְכִּים עַל יָדָם וְעִמָּהֶם בִּדְבַר הַמִּשְׁפָּט. וְזֶה טַעַם וְעָמְדוּ שְׁנֵי הָאֲנָשִׁים אֲשֶׁר לָהֶם הָרִיב לִפְנֵי ה' (דברים י"ט:י"ז), כִּי לִפְנֵי ה' הֵם עוֹמְדִים בְּבוֹאָם לִפְנֵי הַכֹּהֲנִים וְהַשּׁוֹפְטִים, וְהוּא יַנְחֵם בְּדֶרֶךְ אֱמֶת. וּכְבָר הִזְכַּרְתִּי מִזֶּה בְּסֵדֶר וְאֵלֶּה הַמִּשְׁפָּטִים (שמות כא ו):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THEN SHALL YE DO UNTO HIM [the refuted witness], AS HE HAD PURPOSED TO DO — “but not as he has done! Deriving from this, the Rabbis have said: If they [the refuted witnesses] have already killed [i.e., if the judgment based on their testimony was executed prior to the refutation] they are not put to death.” This is Rashi’s language quoting from the words of our Rabbis.²⁸³ The reason for this is that the law of punishment of plotting witnesses is by the decree of the Ruler, for they are two witnesses against two [even in the case of “refutation” and, logically, we should not believe the second more than the first, were it not that such is the decree of the King]! Now, when two witnesses come and testify against Reuben that he killed a person and then another two come and “refute” [their claim of] having been witnesses, Scripture commanded that [the first pair] be killed for it was due to the merit of Reuben who was innocent and righteous that this affair [of “the refutation”] came to pass. Had Reuben been wicked, liable to a death-penalty, G-d would not have saved him from the hand of the court, as He said, *for I will not justify the wicked*.²⁸⁴ But if Reuben had already been killed we are to consider that whatever the first witnesses testified against him was true, for he died due to his iniquity.²⁸⁵ If he were righteous, G-d would not have left him in their hand, just as Scripture says, *The Eternal will not leave him in his hand, nor suffer him to be condemned when he is judged*.²⁸⁶ Moreover, G-d would not allow the righteous judges who stand before Him to spill innocent blood *for the judgment is G-d’s*,²⁸⁷ and *in the midst of ‘elohim’* (*the judges*) *He judgeth*.²⁸⁸ Now all this indicates the high degree of the judges in Israel and is a promise that the Holy One, blessed be He, agrees with them and *He is with* them *pronouncing judgment*.²⁸⁹ This is the sense of the verse, *And both the men, between whom the controversy is, shall stand before the Eternal*,²⁹⁰ for it is before G-d that they stand when coming before the priests and the judges and He *will lead* them *in the right way*.²⁹¹ I have already mentioned this in the section *And these are the ordinances*.²⁹²

footnotes:
²⁸³ Makkoth 5b.
²⁸⁴ Exodus 23:7.
²⁸⁵ See Ezekiel 18:18.
²⁸⁶ Psalms 37:33.
²⁸⁷ Above, 1:17.
²⁸⁸ Psalms 82:1.
²⁸⁹ II Chronicles 19:6.
²⁹⁰ Verse 17.
²⁹¹ Genesis 24:48.
²⁹² Exodus 21:6 (Vol. II, pp. 347-348).