The Torah in Parashat Maseh (Bamidbar 35:2) commands the allocation of cities for the residence of the Leviyim. Later, we read that forty-eight cities are to be set aside for the Leviyim. The Torah specifies that six of these cities were to be the “Areh Miklat” – the “cities of refuge” where accidental killers would flee and be protected from the victim’s relatives who sought revenge. The Gemara teaches that in truth, all forty-eight cities given to the Leviyim served as “Areh Miklat,” though the other forty-two did not function as cities of refuge in the same capacity as the six primary “Areh Miklat.” The Sefer Ha’hinuch elaborates in a different context (Misva 520) on the differences between the six primary cities and the other forty-two. One of these differences is that the six primary cities granted the killer protection even if he was within the city’s boundaries without realizing it. In the other forty-two cities, the killer was protected from the victim’s relatives only if he was aware that he resided in a city of refuge which granted him protection; otherwise, a vengeful relative of the victim would not be liable for murder if he killed the murderer there. But in the six primary cities, regardless of whether the murderer realized that he was in a city of refuge, he was protected from the victim’s relatives. In explaining this Misva, the Sefer Ha’hinuch writes that the tribe of Levi was chosen to serve G-d in the Bet Ha’mikdash, and they were therefore not given a portion of the Land of Israel as the other tribes were. They did not receive fields and orchards to till because they were set aside for the service of G-d. Hence, the rest of the nation bore the obligation to allocate territory for them to live in. The Leviyim’s cities were chosen to serve as the “Areh Miklat,” the Sefer Ha’hinuch adds, because they lived on a higher spiritual standard, such that their cities would provide atonement for those who accidentally killed. Additionally, due to the Leviyim’s noble characters, they would likely treat accidental killers kindly. If the killers would be sent somewhere else, the townspeople would be hostile toward them, and might even kill them. The Leviyim, however, were especially refined and disciplined, devoted to G-d’s commands, and could therefore be trusted to deal kindly with those who accidentally killed and now seek refuge. This Misva applies when the Jewish Nation lives in the Land of Israel. The obligation to allocate cities for the Leviyim rests upon the entire nation collectively, but mainly on the leadership, who are in a position to ensure that the cities are set aside as required. The Sefer Ha’hinuch concludes his discussion of this Misva by stating that after we are privileged to return to the Land of Israel, we will instantly fulfill this Misva, and he offers a prayer that this should happen speedily and in our times.