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The Torah in Parashat Shoftim (Debarim 19:3) commands designating six cities as “Areh Miklat” – cities of refuge where people who accidentally kill would find protection from the victim’s vengeful relatives. This Misva requires not only setting aside six such cities, but also “Tachin Lecha Ha’derech” – preparing the roads and removing any obstacles to ensure easy access to these cities.
Three of the six Areh Miklat were set aside by Moshe in the territory east of the Jordan River, which was settled by a number of the tribes. The other three were set aside later, after Beneh Yisrael crossed the Jordan River into the Land of Israel. The three cities which Moshe designated did not begin functioning as Areh Miklat until the other three cities were established west of the Jordan River. The Gemara explains that Moshe nevertheless set aside the three cities east of the river during his lifetime, despite the fact that they would not be functional until later, in order to seize this Misva opportunity. This teaches us about the importance of vigilantly seizing every opportunity we are given to perform a Misva, without delay.
In the times of Mashiah, three additional Areh Miklat will be added, in the territory which the Jewish Nation will possess at that time beyond the narrow borders of Eretz Yisrael. G-d promised Abraham that his descendants would possess the territory of ten nations (Bereshit 15:19-21), but when Beneh Yisrael captured the land, they took the territory of only seven of these ten peoples. The land of the other three nations – the Keni, the Kenizi, and the Kadmoni – will be taken in the future, when Mashiah comes, and three cities of refuge will be required in this territory. (This teaching of the Sages would seem to support the position that the only difference between our times and the Messianic Era is “Shibud Malchuyot” – that in the future, we will be freed from subjugation to foreign rule, and we will have more time for Torah learning and the service of G-d. If Areh Miklat will be necessary in the times of Mashiah, then, we must assume, the world will not be perfectly peaceful and secure, as accidental murders will still occur.)
Although six special cities were designated as Areh Miklat, all forty-eight cities populated by the Leviyim provided protection for an accidental murderer. If the murderer went to any of these cities, the blood avenger was forbidden from killing him there. The difference between the six special Areh Miklat and the other forty-two cities of the Leviyim is that a killer was granted protection in the six cities even if he did not go there intending to seek refuge. In the other forty-two cities, a killer was protected from the Go’el Ha’dam (blood avenger) only if this was his intention when he went to the city. In the six primary cities of refuge, by contrast, he was granted protection regardless of whether or not he had gone there with this in mind. Additionally, an accidental murderer who sought refuge in one of the six special Areh Miklat did not need to pay rent, whereas in the other forty-two cities, he was required to pay rent for the home where he resided.
Hacham Baruch Ben-Haim would teach that learning Torah serves as a “city of refuge,” protecting us from the Yeser Ha’ra (evil inclination), which tries to spiritually “murder” us. He noted the Gemara’s teaching that if a person feels vulnerable to the Yeser Ha’ra, he should recite the Shema. The first verse of Shema – “Shema Yisrael, Hashem Elokenu Hashem Ehad” – consists of six words, alluding to the six primary cities of refuge. The first paragraph of Shema (“Ve’ahabta”) consists of forty-words, alluding to the other forty-two cities which provided protection, teaching that the reading and study of Shema helps protect us from the Yeser Ha’ra.
This Misva applies when the Jewish People reside permanently in their land. The Sefer Ha’hinuch writes that this is a collective Misva, assigned to the nation as a whole. Hence, the obligation rests upon those figures who have the ability to designate cities of refuge, such as the king and other leaders who are responsible for public works and the like. Those who have the ability to arrange for the designation of Areh Miklat, but fail to do so, are in violation of this affirmative command.