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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Makos 10


(a) In Parshas Masei, the Torah refers to another forty-two Arei Miklat. How does Abaye ...
  1. ... differentiate between these towns and the initial six?
  2. ... reconcile the Beraisa, which lists Chevron as an Ir Miklat, with the Pasuk in Shoftim, which informs us that they gave Chevron to Kalev?
(b) With regard to Arei Miklat, on what grounds does the Beraisa disqualify ...
  1. ... very small towns?
  2. ... large cities?
(c) What is then the problem with Kedesh, which the Beraisa earlier listed as an Ir Miklat?

(d) How does Rav Yosef resolve the problem? How does Rav Ashi prove this from Saleikum and Akra de'Saleikum?

(a) What other three positive assets does the Beraisa require an Ir Miklat to have, besides water?

(b) What did they do if a potential Ir Miklat did not have ...

  1. ... a natural water supply?
  2. ... surrounding villages?
  3. ... many residents?
(c) According to Rebbi Nechemyah, an Ir Miklat may not sell weapons or hunting implements (though the Chachamim disagree).
Why not?

(d) What do the Chachamim concede is forbidden to do in the town, besides place traps? Why is that?

(e) From which Pasuk in Devarim does Rebbi Yitzchak derive all these Halachos?

(a) What does the Beraisa learn from the same Pasuk concerning a Talmid who killed be'Shogeg?

(b) What does Rebbi Ze'eira extrapolate from this?

(c) What does Rebbi Yochanan learn from the juxtaposition of the Pasuk in Devarim "ve'Zos ha'Torah Asher Sam Moshe ... " to the Pasuk "es Betzer ba'Midbar"?

(d) In that case (assuming that 'Koltin' means from the Go'el ha'Dam), why does Rebbi Yochanan need to rule that if a Rav kills be'Shogeg, the entire Yeshivah must go into Galus with him?

(a) What else might Rebbi Yochanan have meant when he described the words of Torah as 'Koltin'?

(b) Why was the Malach ha'Maves' Sheli'ach initially unable to touch Rav Chisda?

(c) How did he finally manage to do his job?

(a) What reason does Rav Tanchum bar Chanila'i give for the Torah opening the list of the Ir ha'Nidachas with "Betzer", which belonged to the tribe of Reuven?

(b) And what does Rebbi Simla'i mean when he explains the words "Az Yavdil Mosheh Shalosh Arim be'Eiver ha'Yarden *Mizrechah Shamesh*" to mean that Hashem said to Moshe ...

  1. ... 'Hazrach Shemesh le'Rotzchim'?
  2. ... 'Hizrachta Shemesh le'Rotzchim'?
(c) Rebbi Sima'i also connects the Pasuk in Koheles "Ohev Kesef Lo Yisba Kesef" with Moshe.
What is the connection?

(d) And he interprets the continuation of the Pasuk "u'Mi Ohev ba'Hamon Lo Tevu'ah" in the same way as Rebbi Elazar interpreted the Pasuk in Tehilim "Mi Yemalel Gevuros Hashem Yashmi'a Kol Tehilaso".
What does the Pasuk then mean?

(a) How did the Rabbanan (or Rabah bar Mari) explain the Pasuk? In what way was Rava B'rei de'Rabah an example of this idea?

(b) According to Rav Ashi, the Pasuk means that it is someone who learns in public who will succeed in his learning. This explanation tallies with Rebbi b'Rebbi Chanina's interpretation of a Pasuk in Yirmiyah.
How does Rebbi b'Rebbi Chanina explain the Pasuk "Cherev el ha'Badim ve'No'alu"?

(c) And how does he ...

  1. ... explain "ve'Na'olu" (based on the Pasuk in Beha'aloscha ("Asher No'alnu")?
  2. ... apply the continuation of the latter Pasuk "va'Asher Chatanu" to our Sugya?
(a) Ravina interprets the Pasuk in the same way as Rav Ashi, only with regard to *teaching* Torah.
What does he quote Rebbi as having said in this connection.
If he learned more from his Chaverim than from his Rebbes, who taught him the most of all?

(b) Why was that?

(c) How does Rebbi Yehoshua ben Levi interpret the Pasuk in Tehilim ...

  1. ... "Omdos Hayu Ragleinu, bi'She'arayich Yerushalayim"? If "Omdos" refers to battle, what do the "gates of Yerushalayim" represent?
  2. ... "Samachti be'Omrim Li, Beis Hashem Neilech"? What did he hear people saying that (strangely perhaps) made him happy?
(d) What was Hashem's response?
Answers to questions



(a) According to Rebbi Eliezer ben Ya'akov in a Beraisa, how would they mark interesections of roads leading to the Arei Miklat?

(b) Which Pasuk in Shoftim does Rav Kahana quote as the source for this?

(c) What does Rav Chama b'Rebbi Chanina Darshen from the Pasuk in Tehilim (in connection with the previous Halachah) "Tov ve'Yashar Hashem, al-Kein Yoreh Chata'im ba'Derech"?

(d) And how does Resh Lakish Darshen the Pasuk in Mishpatim "va'Asher Lo Tzadah ve'ha'Elokim Inah le'Yado"?

(e) All this is hinted in the Pasuk in Shmuel "Ka'asher Yomar Meshal ha'Kadmoni 'me'Resha'im Yeitzei Resha".
Who is the "Meshal ha'Kadmoni"?

(a) What does Rav Huna learn from the Pesukim in Balak "Lo Seilech Imahem" ... "Kum Lech Itam"?

(b) And Yeshayah ha'Navi teaches the same lesson in the Pasuk "Ani Hashem Elokecha Melamedcha Leho'il, *Madrich'cha be'Derech Teilech*".
How does Rav Huna interpret the Pasuk in Mishlei (in Kesuvim) "Im le'Leitzim Hu Yalitz, ve'la'Anavim Yiten Chein"?

(a) What does Rav Huna say about a Go'el ha'Dam who kills the murderer as he is running towards the Ir Miklat?

(b) How does he then explain the Pasuk in Shoftim "ve'Lo Ein Mishpat Maves"?

(c) Based on the following phrase "Ki Lo Sonei Hu Lo", to whom does the Beraisa ascribe "ve'Lo Ein Mishpat Maves"?

(d) To resolve the Kashya on Rav Huna, we quote another Beraisa. Based on the same juxtaposition of Pesukim, how does he prove that "ve'Lo Ein Mishpat Maves" must refer to the Go'el ha'Dam?

(a) What do we try and prove from our Mishnah, which speaks about two Talmidei-Chachamim accompanying the murderer to the Ir Miklat, to speak to the Go'el ha'Dam?

(b) How do we refute this proof?

(c) Incidentally, how do the Rabbanan in the Beraisa counter Rebbi Meir's argument that the murderer can speak for himself?

(d) According to the Tana, the Talmidei-Chachamim would plead with the Go'el ha'Dam to have mercy on the murderer, because he was a Shogeg.
But is this not obvious, seeing as it is only a Shogeg who is Chayav Galus in the first place?

12) The Pesukim "ve'Chi Yiheyeh Ish Sonei le'Re'eihu ve'Arav Alav ... ve'Shalchu Ziknei Iro ve'Lakchu Oso mi'Sham ... ", seem to support Rebbi Yossi b'Rebbi Yehudah's opinion.
How does Rebbi, who disagrees with Rebbi Yossi b'Rebbi Yehudah, interpret them?


(a) What ruling does Rebbi Elazar extrapolate ...
  1. ... from the Pasuk in Yehoshua (in connection with a murderer be'Shogeg) "ve'Amad Pesach Sha'ar ha'Ir, ve'Diber be'Oznei Ziknei ha'Ir ha'Hi es Devarav"?
  2. ... from the word "Ziknei"?
(b) This is also the subject of a Machlokes between Rebbi Ami and Rebbi Asi. How does the one who renders a town an Ir Miklat even if it has no Zekeinim, explain "Ziknei"?

(c) Rebbi Ami and Rebbi Asi repeat their Machlokes in two other cases (where the Torah uses the word "Ziknei"). One of them is that of ben Sorer u'Moreh.
What is the other?

Answers to questions

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