דברים, פרק י״ט, פסוק ח׳

The vision of Israel's borders unfolds gradually, bridging the initial conquest with a much broader historical destiny. As the Israelites prepare to establish cities of refuge, they are directed to look toward a distant future where their territory will expand far beyond what the generation leaving Egypt ever knew. Yet, even at the height of this national expansion, a just society must first be built upon the sanctity of human life and the protection of the innocent from bloodshed [רש״ר הירש].

The primary approach among commentators is that this anticipated expansion does not refer to the initial conquest led by Joshua, but rather to a definitive future promise [העמק דבר, רמב״ן]. Specifically, it points to the inheritance of three distinct nations: the Kenites, Kenizzites, and Kadmonites [רש״י, רשב״ם, רלב״ג, מזרחי]. This addition fulfills the original covenant made with Abraham, which included ten nations. Upon entering the land, the Israelites only inherited seven of these territories [רבנו בחיי, שפתי חכמים]. Ultimately, this expanded inheritance is destined to cover a vast expanse, stretching from the River of Egypt all the way to the Euphrates River [ביאור שטיינזלץ].

The delay in acquiring the final three territories raises a natural question about the partial fulfillment of Abraham's covenant. Commentators generally explain that inheriting the initial seven nations corresponded to the spiritual level of the generation that left Egypt. In contrast, acquiring the remaining three demands a state of ultimate merit and absolute spiritual perfection [רמב״ן, הטור הארוך, מלבי״ם]. This ideal state will only be realized in the future Messianic era, a time when the Israelites will fulfill the entire Torah driven by a pure love for God rather than out of fear [אור החיים].

Presenting this expansion as a conditional scenario seems to contradict the certainty of God's oath to the forefathers. Some commentators resolve this by explaining that the conditional phrasing is not an expression of doubt at all. Instead, it signifies absolute certainty; the future expansion is guaranteed to arrive by the power of God's oath [רבנו בחיי, שפתי כהן]. Conversely, other commentators connect this condition to the specific manner in which the future redemption will unfold. Tradition outlines two paths for redemption: one that arrives early due to the exceptional merit of the Israelites, and another that occurs at its predetermined time regardless of their actions. If the redemption is hastened through merit, the world will continue to follow its natural order. The population will grow significantly, and consequently, accidental deaths will still occur, necessitating the establishment of additional cities of refuge in these new territories. However, if the redemption only arrives at its final, fixed time, the natural reality will be completely transformed. Accidental deaths will cease to exist, rendering cities of refuge entirely unnecessary. Therefore, the condition indicates that the requirement to expand the borders and add more cities of refuge will only apply if the Israelites merit an early, natural redemption [אלשיך, משכיל לדוד, ברכת אשר].