What are the implications of "ve'Lo Sikchu Kofer le'Nefesh Rotze'ach?"
Rashi, Ramban, R. Bachye, Rashbam, Targum Onkelos and Targum Yonasan: It implies 'tht one should not accept ransom for the life of a murderer be'Meizid' 1 - to enable him to avoid the death penalty by accepting money (or by giving him Malkos, allowing him to escape to the Ir Miklat or via any other punishment- Ramban). 2
Da'as Zekenim: It implies that if a Rotze'ach be'Meizid flees to an Ir Miklat, one may take him from there to kill him - even if he is holding on to the corners of the Mizbe'ach. 3
Bava Kama, 83a: It implies that one may take a ransom from someone who severs a limb which will not regrow - in place of severing his limb 4 - 'le'Nefesh Rotze'ach I Atah Loke'ach Kofer, Aval Atah Loke'ach Kofer le'Rashei Evarim'. 5
Because there is no sin of ?bein Adam la?Chaveiro? that can compare to it. See R. Bachye who citing Pesukim in Melachim, in connection with Achav?s murder of Navos..
See Rashbam. See also Torah Temimah, note 72.
Da'as Zekenim: As the Torah writes in Mishpatim Sh'mos 21:14 "me'Im Mizb'chi Tikachenu Lamus". It seems that even Yo'av, who was a great Chacham and a Rosh Sanhedrin - which the Pesikta Rabasi 1 learns from the Pasuk in Shmuel 2 23:8 "Yoshev ha'Sheves Tachkemoni Rosh ha'Shelishi" - did not know this.
See Torah Temimah, note 73.
See Rashbam.
Why does the Torah insert the (otherwise superfluous) phrase "asher hu Rasha la'Mus"?
