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Deuteronomy 19:2 - Sanctuary cities for accidental killers

Deuteronomy 19:2 - דברים 19:2

Hebrew Text

שָׁלוֹשׁ עָרִים תַּבְדִּיל לָךְ בְּתוֹךְ אַרְצְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לְרִשְׁתָּהּ׃

English Translation

thou shalt separate three cities for thee in the midst of thy land, which the Lord thy God gives thee to possess it.

Transliteration

Shalosh arim tavdil lach betoch artzecha asher Adonai Elohecha noten lecha lerishtah

Hebrew Leining Text

שָׁל֥וֹשׁ עָרִ֖ים תַּבְדִּ֣יל לָ֑ךְ בְּת֣וֹךְ אַרְצְךָ֔ אֲשֶׁר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ נֹתֵ֥ן לְךָ֖ לְרִשְׁתָּֽהּ׃
שָׁל֥וֹשׁ עָרִ֖ים תַּבְדִּ֣יל לָ֑ךְ בְּת֣וֹךְ אַרְצְךָ֔ אֲשֶׁר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ נֹתֵ֥ן לְךָ֖ לְרִשְׁתָּֽהּ׃

🎵 Listen to leining

Parasha Commentary

Command to Establish Cities of Refuge

The verse (Devarim 19:2) commands the Jewish people to designate three cities of refuge (arei miklat) in the Land of Israel. These cities served as safe havens for individuals who committed accidental manslaughter, protecting them from avenging relatives (see Bamidbar 35:9-34).

Rashi's Explanation

Rashi (Devarim 19:2) notes that this commandment applies only after the conquest and division of the Land of Israel. He emphasizes that the cities must be prepared in advance, demonstrating the importance of being proactive in matters of justice and protection.

Rambam's Legal Perspective

In Hilchot Rotzeach U'Shmirat Nefesh (8:4), the Rambam elaborates on the requirements for these cities:

  • The cities must be evenly distributed across the Land of Israel for accessibility
  • Roads must be maintained and clearly marked to the cities of refuge
  • The cities must be of sufficient size and have adequate water supplies

Symbolic Interpretation

The Midrash (Sifrei Devarim 181) suggests that the three cities correspond to the three Patriarchs (Avraham, Yitzchak, and Yaakov), teaching that their merit provides refuge for the Jewish people. Others connect them to the three parts of Torah (Torah, Nevi'im, and Ketuvim) which provide spiritual refuge.

Historical Context

The Talmud (Makkot 9b) explains that initially only three cities were established in the time of Yehoshua (east of the Jordan River), with three more to be added later when the Jewish territory expanded. This demonstrates the progressive nature of implementing Torah law based on historical circumstances.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Makkot 9b
The verse is discussed in the context of the laws regarding the cities of refuge, particularly how the cities are to be designated and their purpose.
📖 Sotah 8b
The verse is referenced in a discussion about the allocation and sanctity of the cities of refuge.

Frequently Asked Questions

Q: What does Deuteronomy 19:2 mean when it says to 'separate three cities'?
A: This verse refers to the commandment to establish three 'Cities of Refuge' (ערי מקלט) in the Land of Israel. These cities provided protection for someone who accidentally killed another person (manslaughter), allowing them to escape from blood avengers (family members seeking revenge). The Torah outlines this law to ensure justice and prevent unnecessary loss of life (see Numbers 35 and Deuteronomy 19 for details).
Q: Why were three cities of refuge necessary?
A: According to Rashi and the Talmud (Makkot 9b-10a), three cities were designated in the land east of the Jordan River, and later three more were added in the land of Canaan, making a total of six. These cities were strategically placed so that anyone who needed refuge could reach one quickly. The Torah emphasizes fairness, ensuring that accidental killers had a place of safety while true murderers faced justice.
Q: How does the concept of Cities of Refuge apply today?
A: While we no longer have Cities of Refuge in a physical sense, the principle teaches us about the importance of justice, repentance, and protecting the innocent. The Rambam (Hilchos Rotzeach 8) explains that these laws highlight the sanctity of life and the need for a fair legal system. Today, Jewish courts and laws continue to uphold these values, ensuring that accidental acts are judged with compassion while intentional crimes receive proper consequences.
Q: What can we learn from the commandment to set aside Cities of Refuge?
A: The Midrash (Sifrei Devarim) teaches that this commandment shows G-d’s mercy—even someone who caused a death unintentionally is given a chance to live and reflect. It also teaches responsibility: the accidental killer must stay in the city until the death of the High Priest, symbolizing atonement. This reminds us that our actions have consequences, but repentance and justice are always possible.