Cities of Refuge: How Sanctuary Worked in Ancient Israel

The Torah’s system of cities of refuge reveals a profound balance between responsibility and compassion. These cities were not meant to excuse wrongdoing, nor were they designed purely as punishment. Instead, they created a space where life, justice, and repentance could coexist. Through them, the Torah teaches how society must respond to tragedy caused without intent.

What Is a City of Refuge

A city of refuge is a designated city to which a person who accidentally caused the death of another must flee. Remaining in the city serves two purposes. First, it protects the unintentional killer from the avenger of blood, a relative of the deceased who seeks retribution. Second, it imposes a consequence for causing a loss of life through carelessness.

Because of this second purpose, fleeing to a city of refuge is mandatory even if the killer faces no immediate danger. The exile itself is part of the atonement.

Protection From the Avenger of Blood

The cities of refuge were inhabited by priests or Levites. When someone killed unintentionally, he was required to flee immediately to one of these cities. This prevented the avenger of blood from killing him in anger.

If the avenger of blood killed the unintentional killer outside a city of refuge, the avenger was exempt from punishment. Once the killer entered a city of refuge, however, the avenger was no longer permitted to harm him.

Torah Life in Exile

The Gemara teaches that Torah learning must continue even in exile. If a rabbi killed unintentionally and was sent to a city of refuge, all his students relocated there to study with him. Likewise, if a student was exiled, his rabbi would accompany him.

This teaching emphasizes that spiritual life and growth are essential, even in a place of confinement and consequence.

Roads and Responsibility

There is an obligation to clearly mark the roads leading to the cities of refuge so that escape could be as swift as possible. Each year on the fifteenth of Adar, toward the end of winter, the court was commanded to repair the roads to ensure easy and rapid access.

This obligation reflects society’s responsibility to protect even those who have caused harm unintentionally.

The Designated Cities

In Deuteronomy chapter four, Moses set aside three cities of refuge east of the Jordan River. These were Bezer in the territory of the tribe of Reuben, Ramoth in the territory of the tribe of Gad, and Golan in the territory of the tribe of Manasseh.

Later, as recorded in the Book of Joshua, Israel designated three additional cities west of the Jordan. These were Kedesh in the hills of Naphtali, Shechem in the hill country of Ephraim, and Kiryat Arba, also known as Hebron, in the territory of the tribe of Judah.

According to the view of Abaye, all forty eight Levitical cities functioned as cities of refuge. However, the Rambam ruled that the six primary cities provided automatic protection even to someone who entered them without knowing their status, unlike the remaining forty two.

The Altar as Temporary Refuge

In Exodus it states, “And if a man schemes against his fellow to kill him treacherously, from My altar you shall take him to die.” From this verse, the Sages learned that the altar does not protect a deliberate murderer.

However, the altar may offer temporary protection if three conditions are met. The killer acted unintentionally, he is standing upon the altar rather than holding onto it, and he is a priest actively performing the Temple service.

In all other cases, the individual is removed and brought to court. Even if a priest must interrupt the offering, justice takes precedence.

Looking Toward the Future

In the future, when Hashem expands the borders of the Land of Israel, three additional cities of refuge will be established. At that time, there will be nine cities of refuge in total, continuing this Torah framework of accountability, protection, and moral clarity.