NUM395 See [[NUM152]] Numbers 15:2 speak OXFORD 13-4

SHOW FULL EXCERPT

NUM396 The Jewish nation shall give cities to the tribe of Levi to dwell therein; these cities also shall serve as havens for those guilty of unintentional manslaughter. Due to their devotion to serving Hashem, the tribe of Levi was singled out to serve Him in a unique way. Unlike the other tribes, they received no land inheritance and did not toil in the fields, vineyards or orchards. Still, the Levites needed cities where they could live and raise their families and keep animals. Due to the special qualities of the tribe of Levi, the Levite cities were made havens for those who committed unintentional manslaughter, for perhaps such unfortunate people could gain atonement through dwelling in a place that became holy with the special sanctity of the Levites. Also, in that Levites possess good, sensitive hearts, sublime wisdom and refined character, everyone knew that if someone guilty of unintentional manslaughter would seek refuge among them, they would not hate him or harm him, even if the person who he killed was one of their relatives. See [[LEV1028]] Leviticus 25:34 cities CHINUCH 208-9

SHOW FULL EXCERPT

NUM397 See [[NUM152]] Numbers 15:2 speak OXFORD 13-4

SHOW FULL EXCERPT

NUM398 A healthy ecological balance dictates that there must remain distance between city and rural areas. Thus, the Torah [this verse] does not permit any planting or building in the one-thousand-cubit radius around the city. Rashi on this verse, based on the Talmud (Bava Batra 24b) comments that the purpose is also to protect the beauty of the city. Thus, the Torah was concerned about zoning and city beautification. The Mishnah (Bava Batra 2:7) states that even a tree had to be a distance of at least 25 cubits (37 – 50 feet) from the city, and some say fifty cubits, in order to allow proper growing of trees and prevent possible damage.

SHOW FULL EXCERPT

NUM399 See [[NUM152]] Numbers 15:2 speak OXFORD 13-4

SHOW FULL EXCERPT

NUM400 A person must be careful that his actions do not lead to someone's death. The Torah states that if someone kills another person unintentionally, he is obliged to flee to one of the six cities of refuge in Eretz Yisroel which were especially set aside for this purpose. The Chinuch (410) explains that this punishment, going into exile, can be equated with death. The manslayer, albeit his action was not intentional, has to atone for his negligence which caused the loss of someone's life. A person must be very careful while engaging in any action that could possibly harm someone. Today this is especially relevant when driving a car. A driver must devote himself entirely to driving since one careless move could easily lead to a fatal accident. When you are upset or tired, do not drive.

SHOW FULL EXCERPT

NUM401 See [[NUM408]] Numbers 35:19 death BLOCH 65-6

SHOW FULL EXCERPT

NUM402 I have found further in Scripture that “he who kills a person accidentally” (Bemidbar 35:11) is not liable to the death penalty; that he who inadvertently violates one of the negative commandments is liable only to a sin- offering or a guilt-offering, even where its intentional violation would have made him liable to premature death, or to one of the four types of execution which the court passes sentence on. What we see from this is that there are major grounds for punishment only when both the body and heart participate in the [forbidden] act-- the heart with its intent, and the body with its activity. Similarly, [our Sages] have said that if a person performs a mitzvah but has no intention of doing it for the sake of Heaven, he receives no reward for it. Since the very basis for an act, and what it revolves around, depends on the intention and inner life of the heart, the knowledge of the duties of the heart should come before the knowledge of the duties of the limbs.

SHOW FULL EXCERPT

NUM403 While the Torah (Leviticus 19:16) commands each Jew not to stand idly by when a person's life is threatened, the Talmud (Sanhedrin 73a), in defining various situations when this mitzvah applies, does not seem to differentiate between saving the life of a sinner or a non-sinner. In fact, it seems from the Talmud (Sanhedrin 37a) that each person, tall or short, deformed or normal, sinner or non-sinner, has a life whose value is infinite, equal to the value of the entire world. The only time a person loses his value of life is after the court has pronounced the sentence of death (Maimonides, Hilchot Rotze'ach 1:5), based on [this verse]. Prior to that, this person, even if a murderer who deserves to die, is treated like anyone else, and one may not kill him or her.

SHOW FULL EXCERPT

NUM404 See [[NUM408]] Numbers 35:19 death BLOCH 65-6

SHOW FULL EXCERPT