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Exodus 21:13 - Divine decree demands refuge.

Exodus 21:13 - שמות 21:13

Hebrew Text

וַאֲשֶׁר לֹא צָדָה וְהָאֱלֹהִים אִנָּה לְיָדוֹ וְשַׂמְתִּי לְךָ מָקוֹם אֲשֶׁר יָנוּס שָׁמָּה׃

English Translation

And if a man did not lie in wait, but God allowed it to happen to him; then I will appoint thee a place to which he shall flee.

Transliteration

Va'asher lo tzadah veha'elohim inah le'yado vesamti lecha makom asher yanus shamah.

Hebrew Leining Text

וַאֲשֶׁר֙ לֹ֣א צָדָ֔ה וְהָאֱלֹהִ֖ים אִנָּ֣ה לְיָד֑וֹ וְשַׂמְתִּ֤י לְךָ֙ מָק֔וֹם אֲשֶׁ֥ר יָנ֖וּס שָֽׁמָּה׃ <span class="mam-spi-samekh">{ס}</span>        
וַאֲשֶׁר֙ לֹ֣א צָדָ֔ה וְהָאֱלֹהִ֖ים אִנָּ֣ה לְיָד֑וֹ וְשַׂמְתִּ֤י לְךָ֙ מָק֔וֹם אֲשֶׁ֥ר יָנ֖וּס שָֽׁמָּה׃ {ס}        

🎵 Listen to leining

Parasha Commentary

Context in the Torah

This verse (Exodus 21:13) appears in the context of the laws regarding accidental manslaughter. It establishes the concept of arei miklat (cities of refuge) where an unintentional killer may flee to avoid the retribution of the deceased's relatives.

Rashi's Explanation

Rashi explains that the phrase "וְהָאֱלֹהִים אִנָּה לְיָדוֹ" ("but God allowed it to happen to him") means that even though the act was unintentional, it was Divinely ordained. This teaches that nothing happens by mere chance—even accidents are under Hashem's providence. The verse then commands the establishment of cities of refuge as a merciful provision for those who kill unintentionally.

Rambam's Perspective

In Hilchos Rotzeach U'Shmiras Nefesh (Laws of Murder and Preservation of Life), the Rambam (Maimonides) elaborates that the cities of refuge serve both as protection for the accidental killer and as atonement. He emphasizes that exile to these cities is not merely a legal technicality but a spiritual rectification for the soul.

Talmudic Insights

  • The Talmud (Makkos 10b) discusses how the roads to the cities of refuge were always kept clear and marked with signs reading "Refuge! Refuge!" to ensure the accidental killer could reach safety without delay.
  • It also teaches (Makkos 11a) that the death of the Kohen Gadol served as atonement for the unintentional killer, allowing him to return home—symbolizing the deep connection between leadership and national atonement.

Midrashic Interpretation

The Midrash (Mechilta) connects this verse to Divine providence, teaching that even accidental events are orchestrated by Hashem to fulfill a greater purpose. The establishment of the cities of refuge demonstrates Hashem's mercy, providing a path for repentance and protection even in tragic circumstances.

Halachic Implications

Halachically, this verse establishes the requirement to set aside cities of refuge in Eretz Yisrael. The Shulchan Aruch (Choshen Mishpat 425) details the laws governing these cities, including their geographical distribution and the conditions under which an accidental killer may seek refuge there.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Makkot 10b
The verse is discussed in the context of the laws regarding cities of refuge for unintentional killers, illustrating the divine provision for those who kill without intent.

Frequently Asked Questions

Q: What does Exodus 21:13 mean?
A: Exodus 21:13 discusses accidental manslaughter, where a person kills another unintentionally ('did not lie in wait'). The verse teaches that even in such cases, the perpetrator must flee to a designated 'city of refuge' (as explained in Numbers 35) for protection from avengers. This shows the Torah's balance between justice and mercy.
Q: Why does the verse say 'God allowed it to happen'?
A: Rashi explains that this phrase teaches that nothing happens by mere chance—even accidents are under divine providence. The Talmud (Makkot 10b) elaborates that this reminds us to reflect on our actions, as such events may carry deeper spiritual messages.
Q: What is the 'place to flee' mentioned in this verse?
A: The 'place' refers to the 'arei miklat' (cities of refuge) established in Israel (Numbers 35:9-34). The Rambam (Hilchos Rotzeach 8) details that these were Levite cities where accidental killers could live safely until the death of the Kohen Gadol (High Priest), symbolizing atonement.
Q: How does this law apply today without cities of refuge?
A: While we no longer have cities of refuge, the principle remains relevant. The Talmud (Makkot 2b) states that Torah study and repentance serve as spiritual protection. The Rambam (Hilchos Teshuvah 3:1) teaches that sincere repentance can rectify unintended harms.
Q: What lesson can we learn from this verse about responsibility?
A: The verse teaches that even unintended actions have consequences, requiring accountability (as per the need to flee). The Midrash (Mechilta) notes this underscores the value of human life—one must take precautions to avoid harm, as negligence isn't absolved by lack of intent.