The Rambam (Hilchot Rotzeach uShmirat Nefesh 5:11) writes
If the [unintentional] killer is slain within the Sabbath limits of the city of
refuge, the one who slayed him should be executed.
see also end of 5:12
Thus, if a person kills unintentionally and takes refuge at the altar,
and the blood redeemer kills him there, he should be executed as if ...
Mishna in Makoth 2:7
וְכֹהֵן גָּדוֹל שֶׁהָרַג , אֵינוֹ יוֹצֵא מִשָּׁם לְעוֹלָם
A Kohain Gadol who kills goes to the Ir Miklat forever.
They would have to appoint another one, to do the Avoda on Yom Kippur, as the first one loses his job as Kohain Gadol, as the Rambam הלכות רוצח ושמירת נפש at (7:14) says about all those sentenced to Ir Miklat, after they ...
He stays in his Ir Miklat, in all cases even to save a life, as the Rambam explains in Hilchot Rotzeach uShmirat Nefesh 7:8
A person who was exiled to a city of refuge should never leave his
city of refuge, not even to perform a mitzvah or to deliver testimony
- neither testimony involving monetary matters, nor testimony involving a capital case. He ...
The Rambam writes that the death of the High Priest distracts the mourners from seeking vengeance on the possible killer in the city of refuge:
The chance of returning from the exile depends on the death of [the high-priest], the most honoured of men, and the friend of all Israel. By his death the relative of the slain person becomes reconciled; for it is a ...
This is the matter of a Tannaic dispute recorded in the Mishna (Makkot 2:7), Makkot (11a):
רוצח שיצא חוץ לתחום, ומצאו גואל הדם--רבי יוסי הגלילי אומר, מצוה ביד גואל הדם, ורשות ביד כל אדם; רבי עקיבה אומר, רשות ביד גואל הדם, וכל אדם אין חייבין עליו.
A murderer who left the bounds [of the city of refuge] R. Jose the Galilean says: it is a mitsvah for ...
Yes, this is referring to the fact that in the times of Moshiach there will be 9 cities of refuge.
The Gemara in Makkot 9b says:
תנו רבנן שלש ערים הבדיל משה בעבר הירדן וכנגדן הבדיל יהושע בארץ
The Sages taught: Moses designated three cities of refuge in the east bank of the Jordan, and corresponding to them, Joshua designated
three cities of refuge in ...
The Sefer HaChinuch writes as follows:
Sefer HaChinuch Mitzvah # 410
ונוהגת מצוה זו בזמן שישראל על אדמתן וסנהדרין של שבעים ואחד יושבין
במקומן המוכן להם בירושלם לדין דיני נפשות
And this commandment is operative during the time that Israel is on their land and the
Sanhedrin of 71 is sitting in their place that is prepared for them in
Rambam Rotzeah 7:9 (English)
אחד כוהן גדול המשוח בשמן המשחה, ואחד המרובה בבגדים; ואחד כוהן גדול העובד, ואחד הכוהן שעבר: כל אחד מארבעתן שמת, מחזיר את הרוצח.
If any of the current or former Kohanim Gedolim die, he goes free. As the Mishna (Megillah 1:9) states: the only difference between a current and former Kohein Gadol is that the bull offered on ...
Regarding your second bullet point, as to whether he would be punished if he kills the Goel Hadom, this is dealt with by the Mishneh Lamelech, Hilchot Rotzeach, 1:15 who says he will not be punished.
This is based on the Gemara on Sanhedrin 82a:
and it appears that he is not punished for this, as Chazal have mentioned that if Zimri would have killed ...
The death of the Kohen Gadol absolved the accidental murderer of his need to remain in the city of refuge, and the avenger could no longer kill him. The avenger cannot kill him no matter where he is residing after the death of the Kohen Gadol. Thus, the accidental murderers would pray for the death of the Kohen Gadol, and his mother would try to appease ...
Madanei Asher page 168 discusses this question and answers as follows.
Shaalos U'Tshuvis Radbaz - Volume 2 #772 says that a Jewish king is not judged and therefore would not go to exile. Regarding prior to the time of Yanai Hamelech when Jewish kings were judged he says even there a Jewish king would not be exiled based on the Gemara - Makos 10a that a ...
According to Rabbi Prof. Yoel Elitzur in his essay on this question, the Bavli's understanding seems to come from the list of cities in Divrei Hayamim, where it says, for example (1:6:42):
"וְלִבְנֵי אַהֲרֹן נָתְנוּ אֶת עָרֵי הַמִּקְלָט אֶת חֶבְרוֹן וְאֶת לִבְנָה וְאֶת מִגְרָשֶׁיהָ וְאֶת יַתִּר וְאֶת אֶשְׁתְּמֹעַ וְאֶת מִגְרָשֶׁיהָ"
While in ...
In the first instance (hap-tip to Joseph for the list) of the use of "האל" in the Torah meaning "these," Bereishit 19:8, Rashi and Ibn Ezra comment on it, both indicating or implying that there's no special significance to this use. Skimming through the Mikraot Gedolot and R' Hirsch (commentaries I have at hand) on this and the other ...
Rambam (Rotzeach 4:1, 6:10) says that if you intend to kill one person and killed another you don't get exiled. Here you did succeed at killing your target, but the extra death doesn't seem to be worse than one who throws a rock into a crowd who is also exempt (ibid.).
Thanks to the answer of @mbloch, I read the perush of Rav Pearl on Sefer Hamitsvot from Rasag. This is a Machloket Rishonim.
וכתב בחי' הר"ן ז"ל שם שחובת גואל הדם היא שהוא יטעון טענותיו בפני ב"ד על שראוי להמיתו ושאם אין לו גואל הדם שב"ד מעמידין אדם אחר תחת גואל הדם שיטעון בחובת הרוצח. וכדאמרינן בפרק אחד ד"מ (ל"ג ע"ב) חובתי' דמאן חובתי' דגואל הדם. אלמא הוא ...
There is a relevant gemara in Sanhedrin 45b that, if there is no blood redeemer (goel), the court appoints one
As it is taught in a baraita: The verse states: “The blood redeemer
shall slay the murderer when he meets him” (Numbers 35:21). This
mitzva of redeeming the death caused by an unintentional killer falls
on the blood redeemer, a relative of ...
Schechem was chosen likely because it was a large city in the left middle third of Eretz Yisrael. Look up a map of the 6 cities. They are spaced out. Just because is was a city of refuge doesn't make it not a city of Efraim, just as Hebron being a one doesn't make it not a city of Judah.
You should note that the previous verses give the halacha of both the intentional murderer and the accidental murderer. The pesukim also give the halacha that one cannot attempt to pardon a murderer (intentional or accidental) from the appropriate punishment. Ms'ei 35:31-32
31 You shall not accept ransom for the life of a murderer, who is
guilty of ...
What you're saying is theoretically true, but there's no contradiction. It's not so much a mistranslation as an incomplete one.
Direct translation minus the explanation can be misleading.
First off, remember that even a negligent murderer can be killed, by the "blood redeemers" i.e. members of the victims family, as a result of his crime. He is ...
The Rambam in Mishneh Torah, Laws of Kings 11:1-2 says that the 3 additional cities will be added when Moshiach comes.
The Rambam actually uses this to show that the Torah hints to the times of Moshiach, for it states "If the Lord your G-d shall enlarge your borders … and shall add for you another three cities…" and this never happened, being that ...
I'm not 100% sure if this is the answer I'm looking for. If someone has a comment to confirm, or a better answer, please feel free. I'm not really sure what he is saying; it sounds more like the place fixes the character traits than the Leviim who are there, but one could be a byproduct of the other.
I found the Shem MiShmuel (the son of the Avnei Nezer), ...
Ritva (quoted by artscroll) answers that this law applies even if there is an academy in place in the city of refuge, for not every student merits to study successfully under every teacher.
In other words the exilee needs his own teacher to make sure he will continue to learn well.
My premise -- the second bullet -- was flawed: it appears that the only people whose death ends the exile are those who had ever served as kohen gadol at the time the exile was decreed. (And not the time of the fatal accident, but the time of the verdict.)
Rambam Murderer & Preservation of Life 7:10--11 explain that everything is determined by the time ...