Likkutei Sichos, vol. 33 Masei 2
A. Cities of Refuge for Accidental Killers
The Torah commands that a person who accidentally kills another must flee to a city of refuge, where he will be protected from the family members of the victim who might seek revenge (Source 1).
The Sefer HaChinuch provides three reasons for this punishment of exile (Source 2).
B. How long does the exile last?
The killer remains in the city of refuge until the death of the reigning High Priest (Source 3a). For this reason, the mothers of the High Priests would provide food and clothing to the killers, so they would not pray for their son’s death (Source 4).
Why is the release of the killer connected to the High Priest’s death? Rashi explains:
A. The High Priest’s role is to draw down the Divine Presence and increase life among the Jewish people, while the killer has done the opposite. Therefore, they shouldn’t be in the same place.
B. The High Priest should have prayed that such a tragedy not occur (Source 3b).
Some commentators explain Rashi’s second reason as follows:
The High Priest bears some responsibility for the killing because he did not properly pray for the Jewish people. As a consequence, the killers pray for his death to be freed from exile—and that, in itself, is considered part of the High Priest’s punishment.
However, the Rebbe asks:
Rashi never actually mentions that the killer prays for the High Priest to die. Moreover, causing such prayers doesn’t seem to be the Torah way.
C. Why Is Exile Until the Death of the High Priest?
Rashi’s explanation aims to address two primary questions:
A. The purpose of the cities of refuge is to protect the accidental killer from the avenger. So why does that protection end when the High Priest dies?
B. Naturally, the anger of the avenger should subside with time, as Rebecca told Jacob (Source 5). So why tie the killer’s exile to the death of the High Priest, which could take many years?
The explanation:
Exile to the city of refuge is not just for protection—it also serves as punishment and atonement for the act of killing. When the High Priest dies, his death brings atonement for the sin of murder. As we find in other places, the death of the righteous atones for sin (Source 6). Therefore, at that point, the killer may return home.
Why is it specifically the High Priest’s death that atones, more so than the death of any righteous person?
Rashi explains: The High Priest has both the power and the responsibility to pray that tragedies like this do not happen. Since the killing occurred nonetheless, he bears a degree of responsibility. Therefore, his death serves as the appropriate atonement for the killer.
This teaches us a profound message about Ahavat Yisrael—love of our fellow Jews.
The High Priest, the most exalted person, and the accidental killer, considered the lowest, are still interdependent. This teaches us of the importance of unity and mutual responsibility between all members of the Jewish people.
