ספר במדבר - פרשת מסעי - לה:ט-לד - ששי

 

Parshas Masei, Shishi. We are in chapter 35, verse 9, and this section discusses the Orei Miklot, the cities of refuge that were to be designated for people who killed accidentally. The Torah instructs about these cities, their purpose, and the laws surrounding them, as we will see in the following verses and Rashis.

ט וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃

Hashem speaks to Moshe, saying the following instructions.

י דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם כִּ֥י אַתֶּ֛ם עֹֽבְרִ֥ים אֶת־הַיַּרְדֵּ֖ן אַ֥רְצָה כְּנָֽעַן׃

Hashem tells Moshe to speak to the Bnei Yisroel and say to them: When you cross the Yardin into the land of Canaan—here, the Torah refers to the Yardin, sometimes called Yardin Yereicho, but here just Yardin—you are to prepare for what follows.

יא וְהִקְרִיתֶ֤ם לָכֶם֙ עָרִ֔ים עָרֵ֥י מִקְלָ֖ט תִּֽהְיֶ֣ינָה לָכֶ֑ם וְנָ֥ס שָׁ֨מָּה֙ רֹצֵ֔חַ מַכֵּה־נֶ֖פֶשׁ בִּשְׁגָגָֽה׃

You shall prepare for yourselves cities—Orei Miklot, cities of refuge. These cities are to be designated so that someone who killed a person accidentally, a Rotzeach who struck a soul unintentionally, can run there for safety.

(יא) והקריתם - אין הקריה אלא לשון הזמנה. וכן הוא אומר "כי הקרה ה' אלהיך לפני":

Rashi explains that the word VeHikrisem here means 'preparation.' It is not just something that happens by chance, but rather you are to actively prepare these cities. The word is related to the language of 'hazmana'—to prepare or designate. As in the verse, 'Ki Hikra Hashem Elokecha Lefanecha,' meaning Hashem prepared it for him. So, VeHikrisem means to prepare, not just something that happens incidentally.

יב וְהָי֨וּ לָכֶ֧ם הֶֽעָרִ֛ים לְמִקְלָ֖ט מִגֹּאֵ֑ל וְלֹ֤א יָמוּת֙ הָֽרֹצֵ֔חַ עַד־עָמְד֛וֹ לִפְנֵ֥י הָֽעֵדָ֖ה לַמִּשְׁפָּֽט׃

These cities will serve as a refuge from the Goel HaDam, the redeemer of the blood, who is a relative of the murdered person and might want to take revenge. The murderer will not die at the hands of the redeemer until he stands before the community for judgment, so the city protects him until it is determined if he is guilty or it was an accident. Everyone who kills, even Intentionally, goes to the Ir Miklot until the case is decided.

(יב) מגאל - מפני גואל הדם שהוא קרוב לנרצח:

Rashi explains that MiGoel means 'because of the Goel HaDam,' who is the relative of the murdered person. The city protects the killer from the redeemer, who might otherwise take revenge.

יג וְהֶֽעָרִ֖ים אֲשֶׁ֣ר תִּתֵּ֑נוּ שֵׁשׁ־עָרֵ֥י מִקְלָ֖ט תִּֽהְיֶ֥ינָה לָכֶֽם׃

The cities you give should be six cities of refuge for you. These six are a unit; as Rashi will explain, they only function as cities of refuge when all six are designated together.

(יג) שש ערי מקלט - מגיד שאע"פ שהבדיל משה בחייו שלוש ערים בעבר הירדן, לא היו קולטות עד שנבחרו שלש שנתן יהושע בארץ כנען:

Rashi says this teaches us that even though Moshe separated three cities on the other side of the Yardin during his lifetime, they did not function as cities of refuge until the other three were designated in the land of Canaan by Yehoshua. Only when all six were set aside did they begin to serve as cities of refuge.

יד אֵ֣ת ׀ שְׁלֹ֣שׁ הֶֽעָרִ֗ים תִּתְּנוּ֙ מֵעֵ֣בֶר לַיַּרְדֵּ֔ן וְאֵת֙ שְׁלֹ֣שׁ הֶֽעָרִ֔ים תִּתְּנ֖וּ בְּאֶ֣רֶץ כְּנָ֑עַן עָרֵ֥י מִקְלָ֖ט תִּֽהְיֶֽינָה׃

You shall give three cities from the other side of the Yardin and three in the land of Canaan; these will be cities of refuge. Although it seems disproportionate—since there are nine and a half tribes in Canaan and only two and a half on the other side—both sides have the same number of cities of refuge.

(יד) את שלוש הערים וגו' - אף על פי שבארץ כנען תשעה שבטים, וכאן אינן אלא שנים וחצי? השוה מניין ערי מקלט שלהם. משום דבגלעד נפישי רוצחים, דכתיב, (הושע ו, ח) "גלעד קרית פועלי און עקובה מדם":

Rashi explains that even though there are nine tribes in Canaan and only two and a half on the other side, the Torah equates them and gives both sides three cities of refuge. The reason is that in Gilad, there were many murderers, as it says in Hoshea, 'Gilad is a city of those who do evil, full of blood.' Therefore, they needed the same number of cities of refuge.

טו לִבְנֵ֣י יִשְׂרָאֵ֗ל וְלַגֵּ֤ר וְלַתּוֹשָׁב֙ בְּתוֹכָ֔ם תִּֽהְיֶ֛ינָה שֵׁשׁ־הֶֽעָרִ֥ים הָאֵ֖לֶּה לְמִקְלָ֑ט לָנ֣וּס שָׁ֔מָּה כָּל־מַכֵּה־נֶ֖פֶשׁ בִּשְׁגָגָֽה׃

For the Bnei Yisroel, the convert, and the settler among them, these six cities will be for refuge, so that anyone who kills accidentally can run there. The verse repeats that it applies to the Bnei Yisroel, the convert, and the settler—anyone living among them.

טז וְאִם־בִּכְלִ֨י בַרְזֶ֧ל ׀ הִכָּ֛הוּ וַיָּמֹ֖ת רֹצֵ֣חַֽ ה֑וּא מ֥וֹת יוּמַ֖ת הָֽרֹצֵֽחַ׃

If someone strikes another with an iron object and the person dies, he is a murderer and must be put to death. The Torah does not require that the iron object be large or powerful enough to kill; any amount of iron can kill, so the killer is liable even if the object is small.

(טז) ואם בכלי ברזל הכהו - אין זה מדבר בהורג בשוגג הסמוך לו, אלא בהורג במזיד. ובא ללמד, שההורג בכל דבר צריך שיהא בו שיעור כדי להמית. שנאמר בכולם, "אשר ימות בו", דמתרגמינן דהיא כמסת דימות ביה. חוץ מן הברזל. שגלוי וידוע לפני הקב"ה שהברזל ממית בכל שהוא אפילו מחט. לפיכך לא נתנה בו תורה שיעור לכתוב בו "אשר ימות בו". ואם תאמר בהורג בשוגג הכתוב מדבר? הרי הוא אומר למטה, "או בכל אבן אשר ימות בה בלא ראות וגו'". למד על האמורים למעלה, שבהורג במזיד הכתוב מדבר:

Rashi explains that this verse is not talking about someone who kills accidentally, as in the previous verse, but about someone who kills intentionally. The verse teaches that when someone kills with any object, it must be large enough to kill—except for iron, where any amount, even a needle, is enough to make the killer liable. The Torah does not specify a minimum size for iron because it can kill in any amount. If you think this verse is about accidental killing, the Torah later specifies 'without seeing,' showing that this verse is about intentional killing.

יז וְאִ֡ם בְּאֶ֣בֶן יָד֩ אֲשֶׁר־יָמ֨וּת בָּ֥הּ הִכָּ֛הוּ וַיָּמֹ֖ת רֹצֵ֣חַֽ ה֑וּא מ֥וֹת יוּמַ֖ת הָֽרֹצֵֽחַ׃

If someone strikes with a stone that can kill and the person dies, he is a murderer and must be put to death. Here, the Torah specifies that the stone must be large enough to kill.

(יז) באבן יד - שיש בה מלא יד:

Rashi explains that BeEven Yad means a stone that fills the hand—a stone of a size that can be held in the hand and is large enough to kill.

אשר ימות בה - שיש בה שיעור להמית. כתרגומו. לפי שנאמר, "והכה איש את רעהו באבן", ולא נתן בה שיעור. יכול כל שהוא? לכך נאמר, "אשר ימות בה":

The phrase 'Asher Yamus Bah' means it has to be an amount that can kill. The Torah specifies this because in another verse, it just says someone struck with a stone, without specifying the size. Here, it clarifies that it must be a stone large enough to kill.

יח א֡וֹ בִּכְלִ֣י עֵֽץ־יָד֩ אֲשֶׁר־יָמ֨וּת בּ֥וֹ הִכָּ֛הוּ וַיָּמֹ֖ת רֹצֵ֣חַֽ ה֑וּא מ֥וֹת יוּמַ֖ת הָֽרֹצֵֽחַ׃

Or if someone strikes with a wooden object that can kill and the person dies, he is a murderer and must be put to death. Again, the Torah specifies that the object must be large enough to kill.

(יח) או בכלי עץ יד - לפי שנאמר, "וכי יכה איש את עבדו או את אמתו בשבט". יכול כל שהוא? לכך נאמר, "בעץ אשר ימות בו". שיהא בו כדי להמית:

Rashi explains that BeChli Eitz Yad—a wooden object—must be large enough to kill. The Torah says this because elsewhere it just says someone struck with a staff, which could be any size. Here, it specifies it must be sufficient to kill.

יט גֹּאֵ֣ל הַדָּ֔ם ה֥וּא יָמִ֖ית אֶת־הָֽרֹצֵ֑חַ בְּפִגְעוֹ־ב֖וֹ ה֥וּא יְמִתֶֽנּוּ׃

The redeemer of the blood—Goel HaDam—is the one who kills the murderer. When he encounters the murderer, he may kill him.

(יט) בפגעו בו - אפילו בתוך ערי מקלט:

Rashi explains that BeFegio Bo means even if the redeemer finds the murderer inside the city of refuge, he may kill him.

כ וְאִם־בְּשִׂנְאָ֖ה יֶהְדֳּפֶ֑נּוּ אֽוֹ־הִשְׁלִ֥יךְ עָלָ֛יו בִּצְדִיָּ֖ה וַיָּמֹֽת׃

If someone pushes another out of hatred or throws something at him on purpose and he dies, this is considered intentional murder.

(כ) בצדיה - כתרגומו: בכמנא במארב:

Rashi explains that BeTzidiyah means with intent, as in an ambush or lying in wait.

כא א֣וֹ בְאֵיבָ֞ה הִכָּ֤הוּ בְיָדוֹ֙ וַיָּמֹ֔ת מֽוֹת־יוּמַ֥ת הַמַּכֶּ֖ה רֹצֵ֣חַֽ ה֑וּא גֹּאֵ֣ל הַדָּ֗ם יָמִ֛ית אֶת־הָֽרֹצֵ֖חַ בְּפִגְעוֹ־בֽוֹ׃

Or if someone strikes another out of enmity with his hand and the person dies, the killer is a murderer and must be put to death. The redeemer of the blood may kill the murderer when he encounters him.

כב וְאִם־בְּפֶ֥תַע בְּלֹֽא־אֵיבָ֖ה הֲדָפ֑וֹ אוֹ־הִשְׁלִ֥יךְ עָלָ֛יו כָּל־כְּלִ֖י בְּלֹ֥א צְדִיָּֽה:

If it was sudden, without enmity, or he threw something at him without intent, this is not considered intentional murder.

(כב) בפתע - באונס. ותרגומו: בתכיף. שהיה סמוך לו, ולא היה לו שהות להיזהר עליו:

BeFesa means by accident, unintentionally. The Targum translates it as BeTechif, which means suddenly, that it happened right next to him and he didn't have time to be careful or to guard against it.

כג א֣וֹ בְכָל־אֶ֜בֶן אֲשֶׁר־יָמ֥וּת בָּהּ֙ בְּלֹ֣א רְא֔וֹת וַיַּפֵּ֥ל עָלָ֖יו וַיָּמֹ֑ת וְהוּא֙ לֹֽא־אוֹיֵ֣ב ל֔וֹ וְלֹ֥א מְבַקֵּ֖שׁ רָֽעָתֽוֹ׃

This verse is talking about a case where someone kills another person with a stone or any object that can cause death, but it was done unintentionally, without seeing the person. He didn't hate him and wasn't seeking to harm him. It's an accidental killing.

(כג) או בכל אבן אשר ימות בה - הכהו:

O Bechol Even Asher Yamus Bah means he struck him with it. The person hit the other with a stone that could cause death.

בלא ראות - שלא ראהו:

BeLo Re'os means he didn't see him; he didn't notice the person was there when he caused the death.

ויפל עליו - מכאן אמרו ההורג דרך ירידה גולה, דרך עלייה אינו גולה:

VaYipol Alav—from here Chazal say that if someone kills by way of going down, he goes into exile, but if it was by going up, he does not go into exile. The direction matters for the law of exile.

כד וְשָֽׁפְטוּ֙ הָֽעֵדָ֔ה בֵּ֚ין הַמַּכֶּ֔ה וּבֵ֖ין גֹּאֵ֣ל הַדָּ֑ם עַ֥ל הַמִּשְׁפָּטִ֖ים הָאֵֽלֶּה׃

The community, the eidah, must judge between the one who struck and the blood avenger, according to these laws. They have to determine whether it was intentional or accidental and judge accordingly.

כה וְהִצִּ֨ילוּ הָֽעֵדָ֜ה אֶת־הָֽרֹצֵ֗חַ מִיַּד֮ גֹּאֵ֣ל הַדָּם֒ וְהֵשִׁ֤יבוּ אֹתוֹ֙ הָֽעֵדָ֔ה אֶל־עִ֥יר מִקְלָט֖וֹ אֲשֶׁר־נָ֣ס שָׁ֑מָּה וְיָ֣שַׁב בָּ֗הּ עַד־מוֹת֙ הַכֹּהֵ֣ן הַגָּדֹ֔ל אֲשֶׁר־מָשַׁ֥ח אֹת֖וֹ בְּשֶׁ֥מֶן הַקֹּֽדֶשׁ׃

The community must save the murderer from the hand of the blood avenger and return him to the city of refuge where he fled. He must stay there until the death of the high priest, the one who was anointed with the holy oil.

(כה) עד מות הכהן הגדול - שהוא בא להשרות שכינה בישראל ולהאריך ימיהם, והרוצח בא לסלק את השכינה מישראל ומקצר את ימי החיים. אינו כדאי שיהא לפני כהן גדול. דבר אחר: לפי שהיה לו לכהן גדול להתפלל שלא תארע תקלה זו לישראל בחייו: 

Ad Mos HaKohen HaGadol—the reason is because the Kohen Gadol is supposed to bring the Shechinah to rest among the Jewish people and to lengthen their days, while the murderer, even though it was accidental, causes the Shechinah to depart and shortens life. So it's not appropriate for him to be in the presence of the Kohen Gadol. Another explanation: the Kohen Gadol should have prayed that such a tragedy not occur in his lifetime. That's why the murderer stays in exile until the Kohen Gadol dies.

אשר משח אותו בשמן הקדש - לפי פשוטו מן המקראות הקצרים הוא, שלא פירש מי משחו, אלא כמו אשר משחו המושח אותו בשמן הקדש. ורבותינו דרשוהו במסכת מכות (יא ב): לראיית דבר, ללמד שאם עד שלא נגמר דינו מת כהן גדול ומנו אחר תחתיו ולאחר מכאן נגמר דינו, חוזר במיתתו שנאמר "אשר משח אותו". וכי הוא משחו לכהן או הכהן משח אותו? אלא להביא את הנמשח בימיו שמחזירו במיתתו:

Asher Mashach Oso BeShemen HaKodesh—the simple meaning is that it refers to the one who anointed him with the holy oil, but it doesn't specify who did the anointing. The Sages expound from here that if the Kohen Gadol dies before the judgment is finished and another is appointed, the murderer goes free when the new Kohen Gadol dies. The verse includes even one who was anointed during the lifetime of the previous Kohen Gadol; when that new Kohen Gadol dies, the murderer is released from exile.

כו וְאִם־יָצֹ֥א יֵצֵ֖א הָֽרֹצֵ֑חַ אֶת־גְּבוּל֙ עִ֣יר מִקְלָט֔וֹ אֲשֶׁ֥ר יָנ֖וּס שָֽׁמָּה׃

If the murderer leaves the boundary of his city of refuge, the city to which he fled, he is no longer protected by its status.

כז וּמָצָ֤א אֹתוֹ֙ גֹּאֵ֣ל הַדָּ֔ם מִח֕וּץ לִגְב֖וּל עִ֣יר מִקְלָט֑וֹ וְרָצַ֞ח גֹּאֵ֤ל הַדָּם֙ אֶת־הָ֣רֹצֵ֔חַ אֵ֥ין ל֖וֹ דָּֽם׃

If the blood avenger finds the murderer outside the boundary of the city of refuge and kills him, the blood avenger is not guilty of murder. He is exempt because the murderer lost his protection by leaving the city.

(כז) אין לו דם - הרי הוא כהורג את המת שאין לו דם:

Ein Lo Dam—he is like someone who kills a dead person who has no blood. The murderer who left the city of refuge is considered as if he has no blood; the blood avenger is not liable for killing him.

כח כִּ֣י בְעִ֤יר מִקְלָטוֹ֙ יֵשֵׁ֔ב עַד־מ֖וֹת הַכֹּהֵ֣ן הַגָּדֹ֑ל וְאַֽחֲרֵ֥י מוֹת֙ הַכֹּהֵ֣ן הַגָּדֹ֔ל יָשׁוּב֙ הָֽרֹצֵ֔חַ אֶל־אֶ֖רֶץ אֲחֻזָּתֽוֹ׃

The murderer must remain in his city of refuge until the death of the Kohen Gadol. After the Kohen Gadol dies, he can return to his land, to his inheritance.

כט וְהָי֨וּ אֵ֧לֶּה לָכֶ֛ם לְחֻקַּ֥ת מִשְׁפָּ֖ט לְדֹרֹֽתֵיכֶ֑ם בְּכֹ֖ל מוֹשְׁבֹֽתֵיכֶֽם׃

These laws shall be for you as a statute of judgment for your generations, in all your settlements. This applies wherever you live, not just in Eretz Yisrael.

(כט) בכל מושבתיכם - למד שתהא סנהדרין קטנה נוהגת בחוצה לארץ כל זמן שנוהגת בארץ ישראל: 

Bechol Moshvoteichem—this teaches that a small Sanhedrin (of 23 judges) operates outside of Eretz Yisrael as long as it operates in Eretz Yisrael. The law of capital cases applies everywhere, not just in the land of Israel.

ל כָּ֨ל־מַכֵּה־נֶ֔פֶשׁ לְפִ֣י עֵדִ֔ים יִרְצַ֖ח אֶת־הָֽרֹצֵ֑חַ וְעֵ֣ד אֶחָ֔ד לֹֽא־יַעֲנֶ֥ה בְנֶ֖פֶשׁ לָמֽוּת׃

Anyone who kills a person can only be put to death based on the testimony of witnesses. One witness is not enough to put someone to death; there must be two witnesses who testify that it was intentional and after warning.

(ל) כל מכה נפש וגו' - הבא להרגו על שהכה את הנפש:

Kol Makeh Nefesh—this refers to someone who comes to kill another person because he killed someone else. The verse is saying that you only execute the murderer based on the testimony of witnesses.

לפי עדים ירצח - שיעידו שבמזיד ובהתראה הרגו: 

Lefi Eidim Yirtzach—it must be that the witnesses testify that he killed intentionally and after being warned. Only then can the murderer be executed.

לא וְלֹֽא־תִקְח֥וּ כֹ֨פֶר֙ לְנֶ֣פֶשׁ רֹצֵ֔חַ אֲשֶׁר־ה֥וּא רָשָׁ֖ע לָמ֑וּת כִּי־מ֖וֹת יוּמָֽת׃

You may not take a ransom for the life of a murderer who is guilty of death. He must be put to death and cannot pay money to avoid execution.

(לא) ולא תקחו כפר - לא יפטר בממון:

V'lo Sikchu Kofer—he cannot be exempted by paying money. He cannot buy his way out of the punishment; he must receive the penalty he deserves.

לב וְלֹֽא־תִקְח֣וּ כֹ֔פֶר לָנ֖וּס אֶל־עִ֣יר מִקְלָט֑וֹ לָשׁוּב֙ לָשֶׁ֣בֶת בָּאָ֔רֶץ עַד־מ֖וֹת הַכֹּהֵֽן׃

You may not take a ransom from someone who has fled to a city of refuge, to allow him to return and live in the land before the death of the Kohen Gadol. He must remain in exile until the Kohen Gadol dies.

(לב) ולא תקחו כפר לנוס אל עיר מקלטו - למי שנס אל עיר מקלטו שהרג בשוגג אינו נפטר מגלות בממון ליתן כופר לשוב לשבת בארץ בטרם ימות הכהן:

V'lo Sikchu Kofer LeNus El Ir Mikloto—for someone who has run to his city of refuge because he killed accidentally, he cannot be exempted from exile by paying money to return to the land before the Kohen Gadol dies.

לנוס - כמו לנס. כמו (מיכה ב, ח) "שובי מלחמה", ששבו מן המלחמה. וכן (צפניה ג, יח) "נוגי ממועד". וכן (יהושע ה, ה) "כי מולים היו". כאשר תאמר שוב, על מי ששב כבר, ומול, על מי שמל כבר, כן תאמר לנוס, על מי שנס כבר. וקורהו נוס, כלומר מוברח. ואם תאמר לנוס לברוח, ותפרשהו לא תיקחו כופר למי שיש לו לברוח לפטרו מן הגלות? לא ידעתי היאך יאמר "לשוב לשבת בארץ", הרי עדיין לא נס, ומהיכן ישוב?!  

LeNus means like LeNos, one who has already run away. We find similar language elsewhere in Tanach, like "Shuvei Milchama"—those who have already returned from war, or "Nugei MiMoed"—those who are already afflicted. So too, LeNus means one who has already fled. If you would say it means someone who is about to flee, it wouldn't fit with the phrase "to return to dwell in the land," because he hasn't yet fled. Therefore, LeNus is past tense, referring to someone who has already run to the city of refuge.

לג וְלֹֽא־תַחֲנִ֣יפוּ אֶת־הָאָ֗רֶץ אֲשֶׁ֤ר אַתֶּם֙ בָּ֔הּ כִּ֣י הַדָּ֔ם ה֥וּא יַֽחֲנִ֖יף אֶת־הָאָ֑רֶץ וְלָאָ֣רֶץ לֹֽא־יְכֻפַּ֗ר לַדָּם֙ אֲשֶׁ֣ר שֻׁפַּךְ־בָּ֔הּ כִּי־אִ֖ם בְּדַ֥ם שֹֽׁפְכֽוֹ׃

Do not defile the land that you are living in, because bloodshed defiles the land. The land cannot be atoned for the blood that is spilled in it except by the blood of the one who spilled it. The only way to atone for murder is to punish the murderer.

(לג) ולא תחניפו - ולא תרשיעו. כתרגומו: ולא תחייבון:

Rashi explains on VeLo Sachanifu that it means "do not make guilty" or "do not make wicked." As the Targum translates, "do not obligate"—meaning, do not make the land guilty or liable.

לד וְלֹ֧א תְטַמֵּ֣א אֶת־הָאָ֗רֶץ אֲשֶׁ֤ר אַתֶּם֙ יֹֽשְׁבִ֣ים בָּ֔הּ אֲשֶׁ֥ר אֲנִ֖י שֹׁכֵ֣ן בְּתוֹכָ֑הּ כִּ֚י אֲנִ֣י יְהוָ֔ה שֹׁכֵ֕ן בְּת֖וֹךְ בְּנֵ֥י יִשְׂרָאֵֽל׃ {פ}

This verse is telling us not to defile the land that you are living in, the land where I, Hashem, dwell among you. Because I, Hashem, dwell among the Jewish people, if you defile the land by not properly judging murderers, you are also defiling My presence among you. Even when the people are impure, the Shechinah is still among them, so if you make the land impure and don't carry out justice as you should, you are defiling both the land and Hashem's presence.

(לד) אשר אני שכן בתוכה - שלא תשכינו אותי בטומאתה:

Rashi explains on Asher Ani Shochen Besocha that you should not cause Me to dwell in its impurity. In other words, don't make it so that I, Hashem, am forced to dwell in a land that has become impure through your actions.

כי אני ה' שוכן בתוך בני ישראל - אף בזמן שהם טמאים שכינה ביניהם:

Even at a time when the Jewish people are impure, the Shechinah is still among them. So, the verse is emphasizing that Hashem's presence remains with the Jewish people even when they are not pure.

1. ¹ בראשית כז, כ
2. ² עבר הירדן status of
3. ³ רש"י שמות כא, כ
4. ⁴ שמות כא, יח
5. ⁵ שמות כא, כ
6. ⁶ רש"י שמות כא, כט
7. ⁷ להוכיח את ההלכה
8. ⁸ ספר המצוות מ"ע קעו
9. ⁹ רמב"ם ספר המצוות מלת רצ"א