Difference between revisions of "Arei Miklat – Cities of Refuge or Exile/2"
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(Original Author: Neima Novetsky) |
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<point><b>Meaning of "מִקְלָט"</b> – <multilink><a href="OnkelosBemidbar35-6" data-aht="source">Onkelos</a><a href="OnkelosBemidbar35-6" data-aht="source">Bemidbar 35:6, 11-14</a><a href="Onkelos" data-aht="parshan">About Onkelos</a></multilink> translates "עָרֵי הַמִּקְלָט" as "קרוי שיזבותא" or cities of salvation. According to this definition, the name highlights the protective role of the cities.<fn>Since the word "מִקְלָט" only appears in Tanakh in the context of these cities, its meaning is difficult to determine with certainty. The context and the fact that some verses speak of the cities being a מִקְלָט "from the blood avenger", might support this reading. For a discussion of the etymology of the word and how it affects one's understanding of the purpose of the cities as a whole, see J. Milgrom, Olam HaTanakh Bemidbar (Tel Aviv, 1993): 205, and R. Elchanan Samet, "ערי מקלט – משמעות השם", ‎ עיונים בפרשות השבוע: סדרה שלישית (Tel Aviv, 2012).</fn></point> | <point><b>Meaning of "מִקְלָט"</b> – <multilink><a href="OnkelosBemidbar35-6" data-aht="source">Onkelos</a><a href="OnkelosBemidbar35-6" data-aht="source">Bemidbar 35:6, 11-14</a><a href="Onkelos" data-aht="parshan">About Onkelos</a></multilink> translates "עָרֵי הַמִּקְלָט" as "קרוי שיזבותא" or cities of salvation. According to this definition, the name highlights the protective role of the cities.<fn>Since the word "מִקְלָט" only appears in Tanakh in the context of these cities, its meaning is difficult to determine with certainty. The context and the fact that some verses speak of the cities being a מִקְלָט "from the blood avenger", might support this reading. For a discussion of the etymology of the word and how it affects one's understanding of the purpose of the cities as a whole, see J. Milgrom, Olam HaTanakh Bemidbar (Tel Aviv, 1993): 205, and R. Elchanan Samet, "ערי מקלט – משמעות השם", ‎ עיונים בפרשות השבוע: סדרה שלישית (Tel Aviv, 2012).</fn></point> | ||
<point><b>Evaluation of accidental killer</b> – Abarbanel asserts that the killer is not deserving of punishment since he was an unwilling participant.<fn>He suggests that punishments are meant to serve as deterrents against future crimes, and as such are only effective if the deed is intentional.</fn> The Torah, thus, does not wish to penalize him but rather shows him mercy and tries to protect him.</point> | <point><b>Evaluation of accidental killer</b> – Abarbanel asserts that the killer is not deserving of punishment since he was an unwilling participant.<fn>He suggests that punishments are meant to serve as deterrents against future crimes, and as such are only effective if the deed is intentional.</fn> The Torah, thus, does not wish to penalize him but rather shows him mercy and tries to protect him.</point> | ||
− | <point><b>"וְהָאֱלֹהִים אִנָּה לְיָדוֹ"</b> – According to Abarbanel and Shadal, this phrase connotes that the killing was happenstance and done without the knowledge or will of the killer, emphasizing his lack of culpability. Shadal suggests that the deed is attributed to Hashem, as are other unintentional acts, since He is the ultimate cause of all.<fn>Abarbanel, drawing on Bavli Chulin and R. Shimon b. Lakish in <multilink><a href="BavliMakkot10b" data-aht="source">Bavli Makkot</a><a href="BavliMakkot10b" data-aht="source">10b</a><a href=" | + | <point><b>"וְהָאֱלֹהִים אִנָּה לְיָדוֹ"</b> – According to Abarbanel and Shadal, this phrase connotes that the killing was happenstance and done without the knowledge or will of the killer, emphasizing his lack of culpability. Shadal suggests that the deed is attributed to Hashem, as are other unintentional acts, since He is the ultimate cause of all.<fn>Abarbanel, drawing on Bavli Chulin and R. Shimon b. Lakish in <multilink><a href="BavliMakkot10b" data-aht="source">Bavli Makkot</a><a href="BavliMakkot10b" data-aht="source">10b</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink>, suggests that the verse is trying to highlight that although from the perspective of the individual this was just happenstance, it is really part of Hashem's Divine plan. The person who was killed must have deserved to die.</fn></point> |
<point><b>Does the inadvertent killer "defile" the land?</b> The commentators do not address the issue explicitly, but this approach could claim that the verses in <a href="Bemidbar35-6" data-aht="source">Bemidbar 35:33-34</a> refer only to the intentional murderer. It is only his actions which contaminate the land and require atonement through blood, but not those of the unintentional killer.</point> | <point><b>Does the inadvertent killer "defile" the land?</b> The commentators do not address the issue explicitly, but this approach could claim that the verses in <a href="Bemidbar35-6" data-aht="source">Bemidbar 35:33-34</a> refer only to the intentional murderer. It is only his actions which contaminate the land and require atonement through blood, but not those of the unintentional killer.</point> | ||
− | <point><b>"וְלוֹ אֵין מִשְׁפַּט מָוֶת" – the killer or avenger?</b> Abarbanel maintains that this phrase from <a href="Devarim19-1" data-aht="source">Devarim 19:6</a> refers to the inadvertent killer and not the avenger. The Torah is emphasizing the killer's innocence, and trying to ensure that the avenger does not slay an individual who is not deserving of the death penalty.<fn>Though Abarbanel does not say so, one might go even further and suggest that the wording "פֶּן יִרְדֹּף גֹּאֵל הַדָּם אַחֲרֵי הָרֹצֵחַ" is actually a prohibition, telling the avenger that he may not chase after the unintentional killer. Contrast with the opinion in the <multilink><a href="SifreDevarim183" data-aht="source">Sifre Devarim</a><a href="SifreDevarim183" data-aht="source">Devarim 183</a><a href="Sifre Devarim" data-aht="parshan">About Sifre Devarim</a></multilink> and of <multilink><a href="BavliMakkot11b" data-aht="source">R. Yosi HaGelili</a><a href="BavliMakkot11b" data-aht="source">Bavli Makkot 11b</a><a href=" | + | <point><b>"וְלוֹ אֵין מִשְׁפַּט מָוֶת" – the killer or avenger?</b> Abarbanel maintains that this phrase from <a href="Devarim19-1" data-aht="source">Devarim 19:6</a> refers to the inadvertent killer and not the avenger. The Torah is emphasizing the killer's innocence, and trying to ensure that the avenger does not slay an individual who is not deserving of the death penalty.<fn>Though Abarbanel does not say so, one might go even further and suggest that the wording "פֶּן יִרְדֹּף גֹּאֵל הַדָּם אַחֲרֵי הָרֹצֵחַ" is actually a prohibition, telling the avenger that he may not chase after the unintentional killer. Contrast with the opinion in the <multilink><a href="SifreDevarim183" data-aht="source">Sifre Devarim</a><a href="SifreDevarim183" data-aht="source">Devarim 183</a><a href="Sifre Devarim" data-aht="parshan">About Sifre Devarim</a></multilink> and of <multilink><a href="BavliMakkot11b" data-aht="source">R. Yosi HaGelili</a><a href="BavliMakkot11b" data-aht="source">Bavli Makkot 11b</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink> who learn from this clause that the avenger is obligated (and not simply permitted) to chase.</fn></point> |
<point><b>Why are blood avengers allowed?</b> | <point><b>Why are blood avengers allowed?</b> | ||
<ul> | <ul> | ||
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<p>The cities serve a punitive role, effectively becoming a mandatory exile for the killer until the attaining of atonement for the death he caused.</p> | <p>The cities serve a punitive role, effectively becoming a mandatory exile for the killer until the attaining of atonement for the death he caused.</p> | ||
<mekorot> | <mekorot> | ||
− | <multilink><a href="BavliMakkot2b" data-aht="source">Bavli Makkot</a><a href="BavliMakkot2b" data-aht="source">Makkot 2b</a><a href="BavliMakkot10b" data-aht="source">Makkot 10b</a><a href=" | + | <multilink><a href="BavliMakkot2b" data-aht="source">Bavli Makkot</a><a href="BavliMakkot2b" data-aht="source">Makkot 2b</a><a href="BavliMakkot10b" data-aht="source">Makkot 10b</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink>, |
<multilink><a href="RBachyaBemidbar35-11" data-aht="source">R. Bachya</a><a href="RBachyaBemidbar35-11" data-aht="source">Bemidbar 35:11,25</a><a href="R. Bachya b. Asher" data-aht="parshan">About R. Bachya b. Asher</a></multilink>, | <multilink><a href="RBachyaBemidbar35-11" data-aht="source">R. Bachya</a><a href="RBachyaBemidbar35-11" data-aht="source">Bemidbar 35:11,25</a><a href="R. Bachya b. Asher" data-aht="parshan">About R. Bachya b. Asher</a></multilink>, | ||
<multilink><a href="TzerorBemidbar35-9" data-aht="source">Tzeror HaMor</a><a href="TzerorBemidbar35-9" data-aht="source">Bemidbar 35:9,25,32,34</a><a href="R. Avraham Saba" data-aht="parshan">About R. Avraham Saba</a></multilink>, | <multilink><a href="TzerorBemidbar35-9" data-aht="source">Tzeror HaMor</a><a href="TzerorBemidbar35-9" data-aht="source">Bemidbar 35:9,25,32,34</a><a href="R. Avraham Saba" data-aht="parshan">About R. Avraham Saba</a></multilink>, | ||
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<point><b>"וְהָאֱלֹהִים אִנָּה לְיָדוֹ"</b> – According to the Bavli Makkot, the accidental killer is not merely Hashem's instrument through which He punishes another, but was chosen specifically because he himself was previously guilty of a similar crime but had not yet been held accountable.</point> | <point><b>"וְהָאֱלֹהִים אִנָּה לְיָדוֹ"</b> – According to the Bavli Makkot, the accidental killer is not merely Hashem's instrument through which He punishes another, but was chosen specifically because he himself was previously guilty of a similar crime but had not yet been held accountable.</point> | ||
<point><b>Does the inadvertent killer "defile" the land?</b> According to Tzeror HaMor, the verses in <a href="Bemidbar35-6" data-aht="source">Bemidbar 35:33-34</a> apply not just to the intentional killer but to the inadvertent one as well. Anyone who spills blood and walks upon the land contaminates it.<fn>Thus, the killer is confined to the cities of the Levites and is not allowed to walk on and thereby defile the rest of the land. See below for elaboration.</fn> Only with the death of the culpable person will the land be placated.<fn>See below that Tzeror HaMor understands the death of the high priest to serve this atoning function. Cf. Netziv who agrees that the inadvertent killer will defile the land and cause God's providence to depart, but thinks that verse 33 which speaks of the need for capital punishment to avenge a death refers only to the intentional killer. He presumably divides between the verses since the inadvertent killer is not punished by death.</fn></point> | <point><b>Does the inadvertent killer "defile" the land?</b> According to Tzeror HaMor, the verses in <a href="Bemidbar35-6" data-aht="source">Bemidbar 35:33-34</a> apply not just to the intentional killer but to the inadvertent one as well. Anyone who spills blood and walks upon the land contaminates it.<fn>Thus, the killer is confined to the cities of the Levites and is not allowed to walk on and thereby defile the rest of the land. See below for elaboration.</fn> Only with the death of the culpable person will the land be placated.<fn>See below that Tzeror HaMor understands the death of the high priest to serve this atoning function. Cf. Netziv who agrees that the inadvertent killer will defile the land and cause God's providence to depart, but thinks that verse 33 which speaks of the need for capital punishment to avenge a death refers only to the intentional killer. He presumably divides between the verses since the inadvertent killer is not punished by death.</fn></point> | ||
− | <point><b>"וְלוֹ אֵין מִשְׁפַּט מָוֶת" – the killer or avenger?</b> Netziv<fn>He is following the second opinion brought in <multilink><a href="BavliMakkot10b" data-aht="source">Bavli Makkot</a><a href="BavliMakkot10b" data-aht="source">10b</a><a href=" | + | <point><b>"וְלוֹ אֵין מִשְׁפַּט מָוֶת" – the killer or avenger?</b> Netziv<fn>He is following the second opinion brought in <multilink><a href="BavliMakkot10b" data-aht="source">Bavli Makkot</a><a href="BavliMakkot10b" data-aht="source">10b</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink>.</fn> asserts that <a href="Devarim19-1" data-aht="source">this phrase</a> refers to the blood avenger and not the killer.<fn>In contrast to the beraita in Makkot, Netziv asserts that the avenger is also the subject of the clause, "כִּי לֹא שֹׂנֵא הוּא לוֹ מִתְּמוֹל שִׁלְשׁוֹם". Until this point, the blood avenger had no motive and no reason to dislike the killer; it is only due to his recent actions that he is now running after him.</fn> The verse is saying that if he catches and slays the inadvertent killer, he will not be held accountable. This reading highlights the justice in punishing the accidental killer rather than emphasizing his innocence.</point> |
− | <point><b>Why are blood avengers allowed?</b> Since this approach views the unintentional killer as deserving of punishment, (and according to Tzeror HaMor the death even requires a blood atonement, a soul for a soul), it allows the blood avenger to seek his own vengeance.<fn> Tzeror HaMor further asserts that if a person who caused such a calamity is not ashamed and has the audacity to leave his deserved exile, the relatives of the deceased are welcome to punish him. See the <multilink><a href="SifreDevarim183" data-aht="source">Sifre Devarim</a><a href="SifreDevarim183" data-aht="source">Devarim 183</a><a href="Sifre Devarim" data-aht="parshan">About Sifre Devarim</a></multilink> and of <multilink><a href="BavliMakkot11b" data-aht="source">R. Yosi HaGelili</a><a href="BavliMakkot11b" data-aht="source">Bavli Makkot 11b</a><a href=" | + | <point><b>Why are blood avengers allowed?</b> Since this approach views the unintentional killer as deserving of punishment, (and according to Tzeror HaMor the death even requires a blood atonement, a soul for a soul), it allows the blood avenger to seek his own vengeance.<fn> Tzeror HaMor further asserts that if a person who caused such a calamity is not ashamed and has the audacity to leave his deserved exile, the relatives of the deceased are welcome to punish him. See the <multilink><a href="SifreDevarim183" data-aht="source">Sifre Devarim</a><a href="SifreDevarim183" data-aht="source">Devarim 183</a><a href="Sifre Devarim" data-aht="parshan">About Sifre Devarim</a></multilink> and of <multilink><a href="BavliMakkot11b" data-aht="source">R. Yosi HaGelili</a><a href="BavliMakkot11b" data-aht="source">Bavli Makkot 11b</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink> who go even further and state that the relatives of the deceased are actually obligated to chase after the killer.</fn></point> |
<point><b>Why were the Levite cities chosen?</b> Most of these commentators do not address the issue directly but the approach could suggest a variety of possibilities: | <point><b>Why were the Levite cities chosen?</b> Most of these commentators do not address the issue directly but the approach could suggest a variety of possibilities: | ||
<ul> | <ul> | ||
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<point><b>Death of high priest</b> – Though these commentators differ in the details, most suggest that the event is somehow related to atonement or punishment for the killer's sin: | <point><b>Death of high priest</b> – Though these commentators differ in the details, most suggest that the event is somehow related to atonement or punishment for the killer's sin: | ||
<ul> | <ul> | ||
− | <li><b>High Priest atones</b> – Tzeror HaMor asserts that a murder or homicide can not be atoned except via "the blood of he who spilled the blood."<fn>See above that he maintains that verse 33 refers to the accidental killer as well as the intentional one.</fn> Since the killer acted accidentally, he himself is not culpable enough to deserve capital punishment, so the death of the high priest acts as a substitute.<fn>Tzeror HaMor explains that part of the priest's job was to pray that atrocities such as human killings did not occur. Since his prayers failed to achieve this, he is held accountable for the death and thus it is his death which sets the inadvertent killer free. Cf. <multilink><a href="BavliMakkot11a" data-aht="source">Bavli Makkot</a><a href="BavliMakkot11a" data-aht="source">11a</a><a href=" | + | <li><b>High Priest atones</b> – Tzeror HaMor asserts that a murder or homicide can not be atoned except via "the blood of he who spilled the blood."<fn>See above that he maintains that verse 33 refers to the accidental killer as well as the intentional one.</fn> Since the killer acted accidentally, he himself is not culpable enough to deserve capital punishment, so the death of the high priest acts as a substitute.<fn>Tzeror HaMor explains that part of the priest's job was to pray that atrocities such as human killings did not occur. Since his prayers failed to achieve this, he is held accountable for the death and thus it is his death which sets the inadvertent killer free. Cf. <multilink><a href="BavliMakkot11a" data-aht="source">Bavli Makkot</a><a href="BavliMakkot11a" data-aht="source">11a</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink>, <multilink><a href="RashiBemidbar35-25" data-aht="source">Rashi</a><a href="RashiBemidbar35-25" data-aht="source">Bemidbar 35:25</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, R. Bachya and see <multilink><a href="PsJBemidbar35-25" data-aht="source">Targum Pseudo-Jonathan</a><a href="PsJBemidbar35-25" data-aht="source">Bemidbar 35:25</a><a href="Targum Pseudo-Jonathan" data-aht="parshan">About Targum Pseudo-Jonathan</a></multilink> who goes even further to say that as a result of his ineffective (or nonexistent) prayers, the priest is punished and dies that year. See also <multilink><a href="BavliMakkot11b" data-aht="source">Bavli Makkot</a><a href="BavliMakkot11b" data-aht="source">11b</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink> and <multilink><a href="IbnEzraBemidbar35-25" data-aht="source">Ibn Ezra</a><a href="IbnEzraBemidbar35-25" data-aht="source">Bemidbar 35:25</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> who assert that the death of the high priest serves as atonement, but do not connect this to his failure to pray for the nation.</fn></li> |
<li><b>Fair punishment</b> – Seforno maintains that since there is varying culpability amongst inadvertent killers,<fn>Some are very negligent, and some less so.</fn> defining a set amount of years for all killers to be in exile would have resulted in unfair punishment. Thus, Hashem leaves the duration of the killer's stay in His hands, as it is determined by the death of the priest,<fn>Seforno assumes that if a killer is more blameworthy, Hashem will ensure that the priest won't die for many years, resulting in a greater punishment.</fn> which is, in turn, decided by God.<fn>Cf. <multilink><a href="RYBSBemidbar35-25" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBSBemidbar35-25" data-aht="source">Bemidbar 35:25</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> who also views the law as an effort to be most fair. He suggests that the killer's duration in exile should have been equivalent to the amount of years he lessened from the deceased by killing him. Since this is impossible for anyone to determine but Hashem, it is estimated to be no longer than the life of the High Priest, the most esteemed person in Israel.</fn></li> | <li><b>Fair punishment</b> – Seforno maintains that since there is varying culpability amongst inadvertent killers,<fn>Some are very negligent, and some less so.</fn> defining a set amount of years for all killers to be in exile would have resulted in unfair punishment. Thus, Hashem leaves the duration of the killer's stay in His hands, as it is determined by the death of the priest,<fn>Seforno assumes that if a killer is more blameworthy, Hashem will ensure that the priest won't die for many years, resulting in a greater punishment.</fn> which is, in turn, decided by God.<fn>Cf. <multilink><a href="RYBSBemidbar35-25" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBSBemidbar35-25" data-aht="source">Bemidbar 35:25</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> who also views the law as an effort to be most fair. He suggests that the killer's duration in exile should have been equivalent to the amount of years he lessened from the deceased by killing him. Since this is impossible for anyone to determine but Hashem, it is estimated to be no longer than the life of the High Priest, the most esteemed person in Israel.</fn></li> | ||
<li><b>High priest and killer are opposite</b> – The <multilink><a href="SifreBemidbar160" data-aht="source">Sifre Bemidbar</a><a href="SifreBemidbar160" data-aht="source">Bemidbar 160</a><a href="Sifre Bemidbar" data-aht="parshan">About Sifre Bemidbar</a></multilink><fn>R. Bachya brings this position as well.</fn> suggests that while the high priest serves to lengthen one's life and causes the Divine providence to dwell amongst Israel, the killer does the opposite, and thus it would be inappropriate for him to be set free before the high priest.</li> | <li><b>High priest and killer are opposite</b> – The <multilink><a href="SifreBemidbar160" data-aht="source">Sifre Bemidbar</a><a href="SifreBemidbar160" data-aht="source">Bemidbar 160</a><a href="Sifre Bemidbar" data-aht="parshan">About Sifre Bemidbar</a></multilink><fn>R. Bachya brings this position as well.</fn> suggests that while the high priest serves to lengthen one's life and causes the Divine providence to dwell amongst Israel, the killer does the opposite, and thus it would be inappropriate for him to be set free before the high priest.</li> |
Version as of 00:34, 22 January 2015
Arei Miklat – Cities of Refuge or Exile?
Exegetical Approaches
Overview
Commentators divide in their assessments of both the inadvertent killer's degree of culpability and the worthiness of the institution of the blood avenger. These, in turn, have consequences for their perspectives on the character of the "עָרֵי מִקְלָט" and their laws. Some exegetes, like Abarbanel and Shadal, adopt a more literal reading of the Biblical verses and view the cities as coming almost exclusively to safeguard the unintentional murderer. Others, like the Tzeror HaMor and the Netziv, are more heavily influenced by the Talmudic discussions, and attempt to reinterpret all of the sources to reflect the guilt of the killer and his need for penitence. Finally, many exegetes take a compromise position combining elements of both options.
Safe Haven
The cities are designated to serve as a refuge for the accidental killer, providing him with protection from the wrath of the blood avenger.
- Concession to human nature – Shadal maintains that ideally there would be no institution of blood avenging at all, but at times the Torah makes concessions to human nature. Knowing that relatives of the deceased would not be satisfied in watching his killer go free, the Torah allowed them to pursue him while simultaneously protecting the killer by setting up cities of refuge.5
- Blood avengers were wronged – Abarbanel asserts that though the unintentional killer is not viewed as a criminal by the court, he did nonetheless wrong the blood avenger in killing his relative (albeit accidentally). Thus, if the killer decides to leave the city of refuge, it is viewed as a contemptuous insult to the family of the deceased, making him undeserving of further protection.6
Exile and Rehabilitation
The cities serve a punitive role, effectively becoming a mandatory exile for the killer until the attaining of atonement for the death he caused.
- Levites as teachers and judges – One of the functions of the Levites was to teach the nation. As such their cities might have been chosen so that they could facilitate the rehabilitation of the killer. In addition, in their role as judges they might have been in charge of administering prisons and the like, these cities included.20
- Prevent defilement of land – Tzeror HaMor suggests that the killer needed to be confined to certain cities so that he would not defile the rest of the land by walking upon it. He does not explain why these had to belong to the Levites specifically, but see R. Rivlin,21 who suggests that the Levite cities were not considered to be part of the inheritance of the land and as such were the only sites within Israelite borders22 which were able to tolerate the killer walking upon them.23
- Part of Levite punishment – It is possible that the cities were given to the Levites only after already being designated as cities of exile for the killers, as part of the fulfillment of Yaakov's rebuke and punishment of Levi that he "will be divided amongst Israel."24
- High Priest atones – Tzeror HaMor asserts that a murder or homicide can not be atoned except via "the blood of he who spilled the blood."26 Since the killer acted accidentally, he himself is not culpable enough to deserve capital punishment, so the death of the high priest acts as a substitute.27
- Fair punishment – Seforno maintains that since there is varying culpability amongst inadvertent killers,28 defining a set amount of years for all killers to be in exile would have resulted in unfair punishment. Thus, Hashem leaves the duration of the killer's stay in His hands, as it is determined by the death of the priest,29 which is, in turn, decided by God.30
- High priest and killer are opposite – The Sifre Bemidbar31 suggests that while the high priest serves to lengthen one's life and causes the Divine providence to dwell amongst Israel, the killer does the opposite, and thus it would be inappropriate for him to be set free before the high priest.
- Granting of amnesty – Minchah Belulah suggests that when a new priest assumes office after the death of the previous one, he gives out pardons so as to be liked by the people, much like a new king would do.