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Shmuel 2:1
גמ׳ אמר רבא מאי טעמא דמחתרת חזקה אין אדם מעמיד עצמו על ממונו והאי מימר אמר אי אזילנא קאי לאפאי ולא שביק לי ואי קאי לאפאי קטילנא ליה והתורה אמרה אם בא להורגך השכם להורגו
GEMARA: Rava says: What is the reason for this halakha concerning a burglar who breaks into a house? He explains: There is a presumption that a person does not restrain himself when faced with losing his money, and therefore this burglar must have said to himself: If I go in and the owner sees me, he will rise against me and not allow me to steal from him, and if he rises against me, I will kill him. And the Torah stated a principle: If someone comes to kill you, rise and kill him first.
אתיוה ליואב דייניה אמר ליה מאי טעמא קטלתיה לאבנר אמר ליה גואל הדם דעשאל הואי עשאל רודף הוה אמר ליה היה לו להצילו באחד מאבריו
The Gemara returns to discuss the incident of Joab: They brought Joab before Solomon, who judged him. Solomon said to Joab: What is the reason that you killed Abner? Joab said to him: I was the blood redeemer of the blood of Asahel; when Abner murdered my brother Asahel I killed him, in fulfillment of my duty as his blood redeemer. Solomon said to him: But Asahel was pursuing Abner with the intention of killing him, and therefore he had the status of a pursuer. Since Abner killed Asahel in an act of self-defense, you had no right to kill him as a redeemer of Asahel’s blood. Joab said to Solomon: Abner could have saved himself by wounding Asahel in one of his limbs. Having failed to do so, he was guilty of murder, and I was therefore entitled to kill him.
אמר ליה לא יכיל ליה א"ל השתא בדופן חמישית כיון ליה דכתיב (שמואל ב ב, כג) ויכהו אבנר באחרי החנית אל החומש וא"ר יוחנן בדופן חמישית במקום שמרה וכבד תלויין בו באחד מאיבריו לא יכיל ליה
Solomon said to him: Abner was not able to injure Asahel, because he was running and could not aim with precision. Joab said to Solomon: Now Abner was able to aim and hit him precisely in the fifth rib, as it is written: “And Abner smote him with the butt end of the spear in the ḥomesh (II Samuel 2:23), and Rabbi Yoḥanan says that this means that he hit him in the fifth rib, the place where the gallbladder and liver hang. If Abner could aim with precision at the fifth rib, could he not have successfully aimed at one of Asahel’s limbs?
אמר ליה ניזיל אבנר מאי טעמא קטלתיה לעמשא אמר ליה עמשא מורד במלכות הוה דכתיב (שמואל ב כ, ד) ויאמר המלך לעמשא הזעק לי את איש יהודה שלשת ימים וגו' וילך עמשא להזעיק את יהודה ויוחר וגו'
Solomon said to Joab: Set aside Abner, as you have presented a convincing argument that you are not liable for his death. But what is the reason you killed Amasa? Joab said to him: I killed Amasa in punishment for his having rebelled against the king, as it is written: “And the king said to Amasa: Muster to me the men of Judah within three days, and be you here present. And Amasa went to call the men of Judah, but he was later than the set time that he had assigned to him” (II Samuel 20:4–5).
(ד) וְזֶה֙ דְּבַ֣ר הָרֹצֵ֔חַ אֲשֶׁר־יָנ֥וּס שָׁ֖מָּה וָחָ֑י אֲשֶׁ֨ר יַכֶּ֤ה אֶת־רֵעֵ֙הוּ֙ בִּבְלִי־דַ֔עַת וְה֛וּא לֹא־שֹׂנֵ֥א ל֖וֹ מִתְּמֹ֥ל שִׁלְשֹֽׁם׃ (ה) וַאֲשֶׁר֩ יָבֹ֨א אֶת־רֵעֵ֥הוּ בַיַּעַר֮ לַחְטֹ֣ב עֵצִים֒ וְנִדְּחָ֨ה יָד֤וֹ בַגַּרְזֶן֙ לִכְרֹ֣ת הָעֵ֔ץ וְנָשַׁ֤ל הַבַּרְזֶל֙ מִן־הָעֵ֔ץ וּמָצָ֥א אֶת־רֵעֵ֖הוּ וָמֵ֑ת ה֗וּא יָנ֛וּס אֶל־אַחַ֥ת הֶעָרִים־הָאֵ֖לֶּה וָחָֽי׃

Now this is the case of the רוצח who may flee there and live: one who has killed another unwittingly, without having been their enemy in the past. For instance, a person goes with their neighbor into a grove to cut wood; as their hand swings the ax to cut down a tree, the ax-head flies off the handle and strikes the other so that they die. That person shall flee to one of these cities and live.

(א) אֵלּוּ הֵן הַגּוֹלִין, הַהוֹרֵג נֶפֶשׁ בִּשְׁגָגָה. הָיָה מְעַגֵּל בְּמַעְגִּילָה וְנָפְלָה עָלָיו וַהֲרָגַתּוּ, הָיָה מְשַׁלְשֵׁל בְּחָבִית וְנָפְלָה עָלָיו וַהֲרָגַתּוּ, הָיָה יוֹרֵד בְּסֻלָּם וְנָפַל עָלָיו וַהֲרָגוֹ, הֲרֵי זֶה גוֹלֶה. אֲבָל אִם הָיָה מוֹשֵׁךְ בְּמַעְגִּילָה וְנָפְלָה עָלָיו וַהֲרָגַתּוּ, הָיָה דוֹלֶה בְחָבִית וְנִפְסַק הַחֶבֶל וְנָפְלָה עָלָיו וַהֲרָגַתּוּ, הָיָה עוֹלֶה בְסֻלָּם וְנָפַל עָלָיו וַהֲרָגוֹ, הֲרֵי זֶה אֵינוֹ גוֹלֶה. זֶה הַכְּלָל, כֹּל שֶׁבְּדֶרֶךְ יְרִידָתוֹ, גּוֹלֶה. וְשֶׁלֹּא בְדֶרֶךְ יְרִידָתוֹ, אֵינוֹ גוֹלֶה. נִשְׁמַט הַבַּרְזֶל מִקַּתּוֹ וְהָרַג, רַבִּי אוֹמֵר, אֵינוֹ גוֹלֶה. וַחֲכָמִים אוֹמְרִים, גּוֹלֶה. מִן הָעֵץ הַמִּתְבַּקֵּעַ, רַבִּי אוֹמֵר, גּוֹלֶה. וַחֲכָמִים אוֹמְרִים, אֵינוֹ גוֹלֶה:

(ב) הַזּוֹרֵק אֶבֶן לִרְשׁוּת הָרַבִּים וְהָרַג, הֲרֵי זֶה גּוֹלֶה. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, אִם מִכְּשֶׁיָּצְאתָה הָאֶבֶן מִיָּדוֹ הוֹצִיא הַלָּז אֶת רֹאשׁוֹ וְקִבְּלָהּ, הֲרֵי זֶה פָטוּר. זָרַק אֶת הָאֶבֶן לַחֲצֵרוֹ וְהָרַג, אִם יֵשׁ רְשׁוּת לַנִּזָּק לִכָּנֵס לְשָׁם, גּוֹלֶה. וְאִם לָאו, אֵינוֹ גוֹלֶה, שֶׁנֶּאֱמַר (דברים יט) וַאֲשֶׁר יָבֹא אֶת רֵעֵהוּ בַיַּעַר, מַה הַיַּעַר רְשׁוּת לַנִּזָּק וְלַמַּזִּיק לִכָּנֵס לְשָׁם, יָצָא חֲצַר בַּעַל הַבַּיִת שֶׁאֵין רְשׁוּת לַנִּזָּק וְלַמַּזִּיק לִכָּנֵס לְשָׁם. אַבָּא שָׁאוּל אוֹמֵר, מַה חֲטָבַת עֵצִים רְשׁוּת, יָצָא הָאָב הַמַּכֶּה אֶת בְּנוֹ, וְהָרַב הָרוֹדֶה אֶת תַּלְמִידוֹ, וּשְׁלִיחַ בֵּית דִּין:

The following are exiled: one who kills a person accidentally. If one was pushing a roller [on a roof] and it fell on them [a bystander] and killed them, or if one was lowering a barrel [from a roof] and it fell and killed them [a bystander], or if one was descending a ladder and fell and killed them [a bystander], all of these cases they [the killer] are exiled. However, if one was pulling a roller and it fell and killed the person, or if one was raising a barrel and the rope tore and it fell and killed a person, or if one was climbing a ladder and fell and killed a person, in these cases they [the killer] would not be exiled. This is the principle: If the killer was involved in a downward movement, they are exiled. If it is not a downward movement they are not exiled. If the blade came off the handle and killed, Rebbi says one is not exiled but the Sages say they are exiled. If it came from the wood being chopped, Rebbi says one is exiled but the Sages say they are not exiled.

(2) One who throws a rock into the public domain and it kills someone is exiled. Rabbi Eliezer ben Yaakov says: if the person stuck their head into the public domain only after the stone left their [the killer's] hand, one is exempt. If they threw the stone into his courtyard and it killed, if the victim had permission to be there, they are exiled, but if they did not have permission, they are not exiled, as it says, "If one comes upon their fellow in the woods..." (Deuteronomy 19:5). Just as the woods is open to both the victim and the perpetrator to enter there, this excludes a privately owned courtyard where both the victim (and the perpetrator) do not have permission to be there. Aba Shaul says: Just as chopping wood is optional, [so too one is only exiled for optional activities]. This excludes a father beating his son, a teacher disciplining their student, and the messenger of the courts.

Read Numbers 35:9-29
1. A person unintentionally kills another person and flees to an עיר מקלט because the גואל הדם (avenger who is a relative) wants to kill them (verses 11-12).
2. The רוצח is brought before the עדה who will decide if the killing is protected under the laws of עיר מקלט (verse 24).
3. If the עדה finds that the רוצח should be protected, they are returned to the עיר מקלט until the death of the כהן גדול and the גואל הדם is not permitted to kill them (verse 25).
4. However, the רוצח must stay within that city. If they leave, the גואל הדם can kill them without penalty (verses 26-27).