Today, we're going to explore a passage from the Yalkut Shimoni, a compilation of rabbinic literature that sheds light on a particular verse about cities of refuge.
The passage we're looking at, Yalkut Shimoni on Torah 787, centers around the verse, "For you are crossing the Jordan." But the question is: why does the Torah emphasize this point?
Well, it all stems from an earlier verse: "Then Moses set apart three cities." We know Moses established these cities east of the Jordan. But how do we know that Moses also commanded Joshua to establish cities of refuge west of the Jordan, once they entered the Promised Land?
The Yalkut Shimoni tackles this head-on. It cites the verse, "And you shall designate cities for yourselves." Okay, but when should they designate these cities? After they inherit the land and settle down? Or immediately upon arrival? The Torah tells us, "When the Lord your God cuts off the nations." So, it's after the inheritance and settlement.
But then comes another question. Does "you shall designate" imply a command, an obligation? Or is it merely an invitation, a suggestion? The Yalkut Shimoni considers this, carefully parsing the language.
And what kind of places are we talking about here? Could these "cities" include villages? The text makes it clear: no. It has to be "cities," specifically. Okay, but what about tiny hamlets? Again, no. The emphasis is on "cities."
What exactly happened in these cities? How do we know that these were more than just marketplaces or meeting places? "There are six cities of refuge," the text says, "which do not receive additional cities of refuge on the other side of the Jordan River until they are designated in the land of Canaan." That clarifies the purpose.
But the restrictions don't stop there. The cities of refuge, according to the Yalkut Shimoni, shouldn't have gardens or orchards. No inns or taverns. And definitely no marketplaces. They were meant to be exactly what the name implies: places of refuge. Shelters for those who needed protection. You were even supposed to contribute funds to help them. They shouldn't be transformed into regular cities of exile, either. They needed to maintain their specific purpose.
The number six is significant. "There should be six of them," the text explains, "so that if one is taken, another will be available in its place." Redundancy was key, ensuring constant availability of sanctuary. And if the population of these cities dwindled, they needed to be replenished, even if only one or two people were there.
The passage concludes by reiterating the crucial link to entering the land. "You shall say to them, 'When you enter the land, designate cities of refuge for yourselves.'" The obligation to designate these cities hinges on their entry into the land. You might think that once they’re in the land, they could designate cities of refuge outside the land. But the Torah clarifies: "I am giving you," meaning that just as God has given them the land, their obligation to designate cities of refuge applies specifically within that land, and nowhere else.
So, what does all of this tell us? It gives us a glimpse into the meticulous and rigorous approach of the rabbinic tradition, their commitment to understanding and applying the Torah's laws with precision and nuance. It wasn't enough to simply read the words; they had to delve deep, anticipate potential misunderstandings, and ensure that the law was implemented in the way God intended. And in doing so, they provide us with a window into a world of legal and ethical considerations that continue to resonate today.