Parshas Shoftim 5786 - Taking the Right Path

In this week’s parsha, the Torah commands the Jewish people to establish cities of refuge for a person who kills another human being unintentionally:

“You shall set aside three cities in the land that Hashem, your G-d, is giving you to possess. You shall prepare for yourself the road.” (Devarim 19:2-3)

What additional commandment is the Torah teaching by telling us, “You shall prepare for yourself the road”?

Rashi, citing the Gemara in Makkos (10b), explains that the roads to the cities of refuge were specially prepared. At every crossroads, a sign was placed pointing toward the city of refuge, with the words “Miklat, Miklat—Refuge, Refuge,” so that the person fleeing could easily recognize which road to take.

The Rambam (Hilchos Rotzeach 8:5) elaborates on the extraordinary efforts required to make these roads accessible. The courts were obligated to construct, maintain and widen the roads leading to the cities of refuge. Every obstacle had to be removed. Hills, valleys and rivers could not be allowed to impede the fleeing person; where necessary, bridges were constructed. The road had to be at least 32 amos wide, and signs directing the person toward refuge had to be placed at the crossroads.

This is remarkable. These extensive efforts were undertaken to help a person who had caused the death of another human being—even though his actions were unintentional. Although such a person did not deserve the death penalty, his negligence had nevertheless resulted in the loss of an innocent life.

Why does the Torah require the community to go to such lengths to help him escape?

The Gemara in Makkos provides a remarkable answer. Rav Ḥama bar Ḥanina cites the verse, “Good and upright is Hashem; therefore He guides sinners in the way” (Tehillim 25:8). The Gemara explains that the roads and signs leading to the cities of refuge demonstrate that Hashem does not merely wait for a person to find his own way back after he has sinned. He helps guide him toward the path of redemption. 

The cities of refuge provided more than physical protection from the go'el hadam, the relative seeking vengeance. The cities were also cities of the Levites, who were the teachers of Torah. Thus, the person who had caused the tragedy was removed from his previous environment and placed in a setting where he could learn Torah and work on himself.

The Torah is therefore teaching us something profound about teshuvah. Hashem does not merely demand that a person improve; He helps create the circumstances that make improvement possible.

Rabbi Yitzchak Breitowitz teaches that this message is especially appropriate as we enter the month of Elul, the month preceding Rosh Hashanah and Yom Kippur. Just as the Torah did not leave the accidental killer to search for the road himself, Hashem gives us the month of Elul as a time when the path toward teshuvah is especially accessible. The accidental killer desperately needed a road that would lead him to physical refuge. We need a road that will lead us toward spiritual refuge and renewal.

The very fact that we are given this period before Rosh Hashanah is itself an expression of Hashem's kindness: He gives us time to reflect, to recognize our mistakes, to repair our relationships, and to return to Him.

We have only a few weeks before Rosh Hashanah. We should take advantage of these precious days by increasing our Torah learning, strengthening our mitzvos and acts of kindness, and engaging more deeply in teshuvah. We should examine the roads we have traveled during the past year and consider whether there are changes we need to make in the year ahead.

May we take advantage of the special opportunity of Elul and merit a year of peace, blessing and spiritual growth for ourselves and for the entire Jewish people, and may we all receive a kesivah v'chasimah tovah—to be written and sealed for a good year.

(This Dvar Torah was inspired by a lecture I heard in Jerusalem one year ago from Rabbi Breitowitz).