Importance of the Eretz Israel

(6) There are ten grades of holiness: the land of Israel is holier than all other lands. And what is the nature of its holiness? That from it are brought the omer, the firstfruits and the two loaves, which cannot be brought from any of the other lands.

It is on the basis of this matter that the Rabbis have said in the Sifre:^416,417. The following verse continues: And ye shall lay up these My words in your heart and in your soul etc. This clearly indicates even as the Sifre teaches, that after banishment from the Land they are to continue the observance of the commandments. Although I banish you from the Land to outside the Land, make yourselves distinctive by the commandments, so that when you return they shall not be novelties to you. This can be compared to a master who was angry with his wife, and sent her back to her father’s house and told her, ‘Adorn yourself with precious things, so that when you come back they will not be novelties to you.’ And so did the prophet Jeremiah say [to the people in exile in Babylon], Set thee up waymarks.⁴¹⁸ These are the commandments, by which Israel is made distinctive.” Now the verses which state, and ye perish quickly … and ye shall lay up these My words etc.⁴¹⁹ only make obligatory in the exile [the observance of those commandments] affecting personal conduct, such as the [wearing of] phylacteries and [placing of] Mezuzoth⁴²⁰ [these being specifically mentioned there in the following words of Scripture], and concerning them the Rabbis [in the above text of the Sifre] explained [that we must observe them] so that they shall not be novelties to us when we return to the Land, for the main [fulfillment] of the commandments is [to be kept] when dwelling in the Land of G-d...

...Now forbidden sexual relationships are matters affecting personal conduct, and do not depend on the Land, [so why should the Land be affected by these personal immoral acts]? ... The meaning thereof is as follows: The Glorious Name³⁸¹created everything and He placed the power of the lower creatures in the higher beings, giving over each and every nation in their lands, after their nations³⁸² some known star or constellation, as is known by means of astrological speculation. It is with reference to this that it is said, which the Eternal thy G-d hath allotted unto all the people,³⁸³for He allotted to all nations constellations in the heavens, and higher above them are the angels of the Supreme One whom He placed as lords over them... But the Land of Israel, which is in the middle of the inhabited earth,³⁸⁷ is the inheritance of the Eternal designated to His Name. He has placed none of the angels as chief, observer, or ruler³⁸⁸over it, since He gave it as a heritage to His people who declare the Unity of His Name, the seed of His beloved ones [i.e., the patriarchs]. It is with reference to this that He said, and ye shall be Mine own treasure from among all peoples; for all the earth is Mine,³⁸⁹ ...Thus the Land which is the inheritance of the Glorious Name, will vomit out all those who defile it and will not tolerate worshippers of idols, nor those who practise immorality... The Land of Israel is unlike other lands; it is unable to contain sinners.”

(22) CONCLUSION OF THE BOOK
22. The Rabbi was then concerned to leave the land of the Khazari and to betake himself to Jerusalem. The king was loth to let him go, and spoke to him in this sense as follows: What can be sought in Palestine nowadays, since the divine reflex is absent from it, whilst, with a pure mind and desire, one can approach God in any place. Why wilt thou run into danger. on land and water and among various peoples?

(23) 23. The Rabbi answered: The visible Shekhināh has, indeed, disappeared, because it does not reveal itself except to a prophet or a favoured community, and in a distinguished place. This is what we look for in the passage: 'Let our eyes behold when Thou returnest to Zion.' As regards the invisible and spiritual Shekhināh, it is with every born Israelite of virtuous life, pure heart, and upright mind before the Lord of Israel. Palestine is especially distinguished by the Lord of Israel, and no function can be perfect except there. Many of the Israelitish laws do not concern those who do not live there; heart and soul are only perfectly pure and immaculate in the place which is believed to be specially selected by God. If this is true in a figurative sense, how much more true in reality, as we have shown Thus the longing for it is awakened with disinterested motives, especially for him who wishes to live there, and to atone for past transgressions, since there is no opportunity of bringing the sacrifices ordained by God for intentional and unintentional sins. He is supported by the saying of the Sages: 'Exile atones for sins,' especially if his exile brings him into the place of God's choice. The danger he runs on land and sea does not come under the category of: 'You shall not tempt the Lord' (Deuteronomy 6:16); but the verse refers to risks which one takes when travelling with merchandise in the hope of gain. He who incurs even greater danger on account of his ardent desire to obtain forgiveness is free from reproach if he has closed the balance of his life, expressed his gratitude for his past life, and is satisfied to spend the rest of his days in seeking the favour of his Lord. He braves danger, and if he escapes he praises God gratefully. But should he perish through his sins, he has obtained the divine favour, and may be confident that he has atoned for most of his sins by his death. In my opinion this is better than to seek the dangers of war in order to gain fame and spoil by courage and bravery. This kind of danger is even inferior to that of those who march into war for hire.

Rabbi Samlai taught: For what reason did Moses our teacher greatly desire to enter Eretz Yisrael? Did he need to eat of its produce, or did he need to satisfy himself from its goodness? Rather, this is what Moses said: Many mitzvot were commanded to the Jewish people, and some of them can be fulfilled only in Eretz Yisrael, so I will enter the land in order that they can all be fulfilled by me. The Holy One, Blessed be He, said to him: Do you seek to enter the land to perform these mitzvot for any reason other than to receive a reward? I will ascribe you credit as if you had performed them and you will receive your reward, as it is stated: “Therefore will I divide him a portion among the great, and he shall divide the spoil with the mighty; because he bared his soul unto death, and was numbered with the transgressors; yet he bore the sin of many, and made intercession for the transgressors” (Isaiah 53:12).

(10) God said to him, “You whose name is Jacob, You shall be called Jacob no more, But Israel shall be your name.” Thus He named him Israel. (11) And God said to him, “I am El Shaddai. Be fertile and increase; A nation, yea an assembly of nations, Shall descend from you. Kings shall issue from your loins. (12) The land that I assigned to Abraham and Isaac I assign to you; And to your offspring to come Will I assign the land.” (13) God parted from him at the spot where He had spoken to him;

(1) When all these things befall you—the blessing and the curse that I have set before you—and you take them to heart amidst the various nations to which the LORD your God has banished you, (2) and you return to the LORD your God, and you and your children heed His command with all your heart and soul, just as I enjoin upon you this day, (3) then the LORD your God will restore your fortunes and take you back in love. He will bring you together again from all the peoples where the LORD your God has scattered you. (4) Even if your outcasts are at the ends of the world, from there the LORD your God will gather you, from there He will fetch you. (5) And the LORD your God will bring you to the land that your fathers possessed, and you shall possess it; and He will make you more prosperous and more numerous than your fathers.

(29) And when the time approached for Israel to die, he summoned his son Joseph and said to him, “Do me this favor, place your hand under my thigh as a pledge of your steadfast loyalty: please do not bury me in Egypt. (30) When I lie down with my fathers, take me up from Egypt and bury me in their burial-place.” He replied, “I will do as you have spoken.” (31) And he said, “Swear to me.” And he swore to him. Then Israel bowed at the head of the bed.

(1) During the period of the second Temple, when the Greek kings were in power, they proclaimed decrees against the Jewish people, abrogating their religion and forbidding them to study the Torah or to perform the divine precepts. They laid their hands on their wealth and their daughters; they entered the Temple and broke through it, defiling the things that were pure. The people of Israel were sorely distressed by their enemies, who oppressed them ruthlessly until the God of our fathers took pity, saved and rescued them from the hands of the tyrants. The Hasmonean great priests won victories, defeating the Syrian Greeks and saving Israel from their power. They set up a king from among the priests and Israel's kingdom was restored for a period of more than two centuries, until the destruction of the second Temple.

(9) 9. Al Khazari: I understand what thou meanest by 'His people,' but less intelligible is what thou sayest about 'His country.'

(10) 10. The Rabbi: Thou wilt have no difficulty in perceiving that one country may have higher qualifications than others. There are places in which particular plants, metals, or animals are found, or where the inhabitants are distinguished by their form and character, since perfection or deficiency of the soul are produced by the mingling of the elements.

(11) 11. Al Khazari: Yet I never heard that the inhabitants of Palestine were better than other people.

(12) 12. The Rabbi: How about the hill on which you say that the vines thrive so well? If it had not been properly planted and cultivated, it would never produce grapes. Priority belongs, in the first instance, to the people which, as stated before, is the essence and kernel [of the nations]. In the second instance, it would belong to the country], on account of the religious acts connected with it, which I would compare to the cultivation of the vineyard. No other place would share the distinction of the divine influence, just as no other mountain might be able to produce good wine.

(1) It is a natural tendency of man to be influenced in his ideas and conduct by his fellows and associates, and to follow the usage of the people of his state. Because thereof, it is necessary for man to be in the company of the righteous, and to sit near the wise, in order to learn from their conduct, and to distance himself from the evil-doers who follow the path of darkness, in order not to learn from their conduct... Likewise, if a man be in a state where evil customs prevail and where the people are not following the righteous ways, he should go to a place where the inhabitants are righteous and follow the way of the good. If all the states known to him, or of which intelligence reached him, be followers of a path which is not good, even as it is in our own times, or if he be unable to migrate to a state whose rules of conduct are good, either on account of military operations or on account of sickness, he should isolate himself and live in seclusion, even as it is said on the subject: "Let him sit alone and keep silence" (Lam. 3.28). And, if the inhabitants of his state be evildoers and sinners, who deny him the right of residence in the state unless he become assimilated with them, and follows their evil conduct, he should go forth and dwell in caves, or cliffs, or deserts, but not accustom himself in the way of the sinners, even as it is said on the subject: "Oh that I were in the wilderness,¹See Berakot, 35b. G. in a lodging place of wayfaring men" (Jer. 9.1.).

§ In relation to the basic point raised by the mishna concerning living in Eretz Yisrael, the Sages taught: A person should always reside in Eretz Yisrael, even in a city that is mostly populated by gentiles, and he should not reside outside of Eretz Yisrael, even in a city that is mostly populated by Jews. The reason is that anyone who resides in Eretz Yisrael is considered as one who has a God, and anyone who resides outside of Eretz Yisrael is considered as one who does not have a God. As it is stated: “To give to you the land of Canaan, to be your God” (Leviticus 25:38). The Gemara expresses surprise: And can it really be said that anyone who resides outside of Eretz Yisrael has no God? Rather, this comes to tell you that anyone who resides outside of Eretz Yisrael is considered as though he is engaged in idol worship. And so it says with regard to David: “For they have driven me out this day that I should not cleave to the inheritance of the Lord, saying: Go, serve other gods” (I Samuel 26:19). But who said to David: Go, serve other gods? Rather, this comes to tell you that anyone who resides outside of Eretz Yisrael is considered as though he is engaged in idol worship. § The Gemara relates: Rabbi Zeira was avoiding being seen by his teacher, Rav Yehuda, as Rabbi Zeira sought to ascend to Eretz Yisrael and his teacher disapproved. As Rav Yehuda said: Anyone who ascends from Babylonia to Eretz Yisrael transgresses a positive mitzva, as it is stated: “They shall be taken to Babylonia and there they shall remain until the day that I recall them, said the Lord” (Jeremiah 27:22). Based on that verse, Rav Yehuda held that since the Babylonian exile was imposed by divine decree, permission to leave Babylonia for Eretz Yisrael could be granted only by God. The Gemara asks: And how does Rabbi Zeira interpret that verse? The Gemara answers that Rabbi Zeira maintains that that verse is written about the Temple service vessels, and it does not refer to the Jewish people, as the previous verse states: “Thus says the Lord of Hosts, the God of Israel, concerning the vessels that remain in the house of the Lord” (Jeremiah 27:21). Consequently, Rabbi Zeira sought to ascend to Eretz Yisrael.