Rashi on TanakhNumbers 35

And open space. Open space, an empty area surrounding the city, to beautify the city. One is not permitted to build a house there, or plant a vineyard, or sow seeds.

And all of their necessities to live. For all their vital needs.

A thousand amos all around. But afterward it says, “two thousand amos.” How is this? He gave them two thousand (amos) all around the city. Of those, the inner thousand are for parkland, and the outer (thousand) are for fields and vineyards.

You shall provide. הַקְרָיָיה means [nothing but] providing. Similarly, it says, “because the Adonoy your God provided for me.”

From the avenger. Against the blood redeemer, who is the kinsman of the murder victim.

Six refuge cities. This teaches that although Moshe designated three cities across the Yardein, during his lifetime, they did not absorb, until the selection of the three that Yehoshua placed in the land of Canaan.

Three cities, etc. Although there were, in the land of Canaan, nine tribes, and here only two and one half, the number of their cities of refuge was the same. Because Gil’ad was rife with murderers, as it is written, “Gil’ad, city of evildoers, bloody ambush.”

But if he struck him with an iron instrument. This does not refer to the inadvertent killing discussed in the preceding context, but, rather, to premeditated murder. It teaches that all implements of murder must be sizable enough to kill, for it is said, concerning all of them, “which can kill,” rendered by Targum [Onkelos], ”of a size capable of killing” — except for iron. For it is clearly evident to The Holy One, Blessed is He, that iron of any size can kill, even a needle. The Torah, therefore, did not specify a size by saying “which can kill.” Still, you may ask, “perhaps our passage refers to one who killed inadvertently?” But it states, below, “or, with a stone which can kill, without seeing, etc.” This teaches that, in its statements above, Scripture refers to premeditated murder.

With a stone that can be held in the hand. Large enough to fill the hand.

Which can kill. Large enough to kill, as rendered by Targum [Onkelos]. Since it is said, “if a man strikes his fellow with a stone” without specifying its size, perhaps any size? It is said, therefore, “which can kill.”

Or with a wooden implement [that can be held] in the hand. Since it is said, “if a man strikes his slave or his maidservant with a rod,” perhaps any size? It is said, concerning wood, therefore, “which can cause death” — it must be sizable enough to kill.

Wherever he meets him. Even inside the cities of refuge.

Deliberately. As Targum [Onkelos] renders, בְּכַמְנָא, “from ambush.”

Suddenly. Accidentally. Targum [Onkelos] renders בִּתְכֵיף, “suddenly.” He was nearby, and there was no time for him to take heed.

Or with a stone which can kill. He struck him.

Without seeing. He did not see him.

He threw it down on him. From here they (the Rabbis) said, “someone who kills while descending, is exiled; [but if he kills] while ascending, is not exiled.”

Until the death of the Kohein gadol. As he causes the Divine Presence to reside in Israel, and lengthens their lives, while the murderer causes the Divine Presence to leave Israel, and shortens their lives, he (the murderer) is unworthy of being in the presence of the Kohein Gadol. Another interpretation: Because the Kohein Gadol should have prayed that this pitfall not occur in Israel during his lifetime.

Who was anointed with the sacred oil. According to its plain meaning, this is one of the shortened passages, as it does not explain who anointed him, but, rather, as if to say, “whom, whoever anointed him with the sacred oil.” Our sages expound this, in Maseches Makos, as verification of a teaching, to teach that, if before his case was decided, the Kohein Gadol died and another was appointed in his place, and his case was then decided, he is released from exile at the death of the second, as it is said, “whom he anointed.” Was it he who anointed him as a kohein, or a kohein who anointed him? Therefore, this is meant to include one who was anointed in his days — that he is released from exile at his death.

lit. He has no blood. It is as if he had murdered a lifeless man, as his blood is forfeit.

In all your dwelling places. This teaches that the lower Sanhedrin court functions outside the land so long as it functions in Eretz Yisroel.

If anyone lls a person, etc. The one who endeavors to kill him because he had killed a person. . .

Upon the testimony of witnesses shall [the murderer] be killed. Who testify that the murderer acted intentionally, and was forwarned.

And do not accept atonement compensation. He cannot absolve himself with money

And, do not accept atonement compensation for one who has fled to his refuge city. For, someone who fled to a refuge city because he killed inadvertently, is not absolved from exile with money, by paying atonement compensation so that he may return and dwell in the land before the kohein dies.

לָנוּס . Like לְנָס, as in שׁוּבֵי מִלְחָמָה, “who returned from battle.” Similarly, נוּגֵי מִמּוֹעֵד, “who were excluded from the festivals.” Similarly, כִּי מֻלִים הָיוּ, “for they were circumcised.” Just as one says שׁוּב concerning someone who has already returned, and מוּל concerning someone who was already circumcised, so does one say לָנוּס concerning someone who has already fled. He is called נוּס as if to say מֻבְרָח, “has fled.” But perhaps you might interpret לָנוּס as לִבְרוֹחַ,”to flee,” and explain “do not accept atonement compensation” “for someone who must flee,” and absolve him from exile? Then I do not know how it could say “so that he may return and dwell in the land,” when he did not yet flee — from where shall he return?

Do not pollute (lit. falsely flatter). Do not bring evil, as Targum [Onkelos] renders, וְלָא תְחַיְּבוּן, “do not bring guilt.”

Wherein I reside. Do not cause Me to reside in its defilement.

For I, Adonoy, dwell among Bnei Yisroel. Even when they are defiled, the Divine Presence rests among them.