Midrash sa Mga Bilang 35:29: Sifrei Bamidbar & Yalkut Shimoni

(Bamidbar 35:29) "And these shall be for you a statute of judgment": to obtain throughout the generations": in Eretz Yisrael and outside of it. (30) "Whoever would kill a soul, by the testimony of witnesses shall he kill the slayer": What is the intent of this? From (19) "The avenger, he shall kill him," I might think that he may kill him in beth-din without witnesses. It is, therefore, written "Whoever would kill a soul, by the testimony of witnesses, etc." He kills him only in beth-din and by witnesses. "and one witness shall not testify against a soul to have him put to death": (but) he can testify towards acquittal. And one witness can testify towards (imposing) an oath. "and one witness": This is a prototype, viz.: Wherever "witness" is written, two are understood, unless "one" is specified. (31) "And you shall not take ransom for the soul of a murderer": What is the intent of this? From (Shemot 21:30) "When ransom is set for him" (one whose ox killed a man), I might think that just as "redemption" is given for those subject to death at the hands of Heaven, so, is it given for those liable to death by man (i.e., beth-din). It is, therefore, written "And you shall not take ransom." R. Yoshiyah says: If one were taken out to be executed and he injured others, he is liable. If others injured him, they are not liable for (injuring) his person, (for he is considered "dead"), but they are liable for (damage to) his property. Whence is this derived? From "And you shall not take ransom," (indicating that he is regarded as "dead.") — But perhaps this obtains even if his verdict has not yet been consummated? It is, therefore, written "who is liable to die." Until his verdict has been consummated, he (i.e., one who injures him) is liable. Once his verdict has been consummated, he is not liable. R. Yonathan says: If one were being taken out to be executed, and another came forward and killed him, he is not liable. Even if his verdict has not yet been consummated? It is, therefore, written "until he is liable to die." Until his verdict has been consummated, he (i.e., one who kills him) is liable. Once his verdict has been consummated, he is not liable.

And the congregation shall return him. I might think that if someone is obligated to be exiled but did not have a chance to go into exile before dying, the congregation should return him, meaning they should treat his corpse as if it were a living person. Therefore, it is stated "והשיבו" (and they shall return him), indicating that his body should not be moved from its place. "El Ir Miklato" (to the city of his refuge). If the murderer was found outside the city of refuge, they would bring him back. I might think they can bring him back to any nearby city. Therefore, it is stated "El Ir Miklato" (to the city of his refuge) which implies his specific designated city. "Asher Nus" (that he fled to). He should not leave to rescue someone from a draft, from a river, from a fire, or from a battle. "Shamah" (there), he should not go to distribute charity to the poor. I might think if the person in need is poor, he should not go, but if the person in need is rich, he should go. Therefore, it is stated "Shamah" (there). I might think that if there are rich people similar to him, he should not go, but if there are no rich people similar to him, he should go. Therefore, it is stated "Shamah" (there). "Veyashav Bah" (and he shall dwell there), meaning he should not go from city to city. Even though I may say that if he anointed himself in his lifetime and he was a person of stature, but if he anointed himself and he was a minor, he should not go. Therefore, it is stated "Beshemen Hakodesh" (with the holy anointing oil), indicating that the matter depends on the oil and not on the individual. "Vehashivu Oto Ha'edah" (and the congregation shall return him). This means that one who was obligated to be exiled and went into exile but returned before his appointed time shall meet his death as if it were the death of two. I hear you, "Ed Mot" (witness of death) refers to both this witness and that witness. Therefore, it is stated "Ad Mot Hakohen Hagadol" (until the death of the high priest). "Ad Mot Hakohen Hagadol" (until the death of the high priest) refers to the one who holds the position of high priest, who is distinguished by his multiple garments. "Asher Mashach" (who was anointed) includes one anointed for war. That particular detail includes the anointed himself, as it is stated "Miklat Ha'ir Kolelet" (the city of refuge shall admit) but not its open spaces, "O Ha'ir Matzelet" (or the city shall rescue) but not its surroundings. Therefore, it is stated "El Ir Miklato" (to the city of his refuge). "Umatza Oto" (and he finds him) includes the act of finding him as the blood avenger. As it is stated "Arei Miklat Ha'ir Kolelet" (the city of refuge shall admit) but not its borders, "O Ha'ir Matzelet" (or the city shall rescue) but not its boundaries. Therefore, it is stated "Michutz Lagvul Ir Miklato" (beyond the border of the city of his refuge). "Verezach Go'el Hadam" (and the blood avenger shall slay) includes anyone who kills him. And similarly, "V'ach Et Damchem L'Nafshoteychem" (only your blood shall I require for your lives) indicates that one demands the blood of a person from anyone who kills him. In his city of refuge, it includes the residents of his city of refuge who were exiled together with him. I hear you, "Shomea Ani" (I hear), he shall dwell in exile. Therefore, it is stated "Ki Be'ir Miklato" (for in his city of refuge), to include that if he killed someone in that city, he shall be exiled from one neighborhood to another. And a Levite shall be exiled from city to city. "Ad Mot Hakohen" (until the death of the high priest) indicates that his possession is a place of refuge. I only have the case of his possession being a place of rescue. From where do I know that the entire land is a place of rescue? It is stated "Yashuv Harotze'ach El Eretz Achuzato Miged" (the manslayer shall return to his own land of possession). "Vehayu Eleh Lachem" (and they shall be for you) teaches that the Sanhedrin functions both in the land and outside the land. The Sages taught: "Ledoroteichem Bechol Moshevoteichem Lamadnu L'Sanhedrin Shenohegeth Be'eretz Uv'chutz La'aretz" (For your generations, in all your settlements, we have learned that the Sanhedrin functions both in the land and outside the land). If so, why does it state "B'sha'arecha" (at your gates)? It means that you establish courts in each district and in each city. Outside the land, you establish courts in each district, but not in each city.