תָּנוּ רַבָּנַן: לְעוֹלָם יָדוּר אָדָם בְּאֶרֶץ יִשְׂרָאֵל אֲפִילּוּ בְּעִיר שֶׁרוּבָּהּ גּוֹיִם, וְאַל יָדוּר בְּחוּצָה לָאָרֶץ וַאֲפִילּוּ בְּעִיר שֶׁרוּבָּהּ יִשְׂרָאֵל, שֶׁכׇּל הַדָּר בְּאֶרֶץ יִשְׂרָאֵל דּוֹמֶה כְּמִי שֶׁיֵּשׁ לוֹ אֱ'לוֹקַּ, וְכׇל הַדָּר בְּחוּצָה לָאָרֶץ דּוֹמֶה כְּמִי שֶׁאֵין לוֹ אֱ'לוֹקַּ. שֶׁנֶּאֱמַר: ״לָתֵת לָכֶם אֶת אֶרֶץ כְּנַעַן לִהְיוֹת לָכֶם לֵא'לֹהִים״.
וְכֹל שֶׁאֵינוֹ דָּר בָּאָרֶץ אֵין לוֹ אֱלוֹקַּ? אֶלָּא לוֹמַר לָךְ: כׇּל הַדָּר בְּחוּצָה לָאָרֶץ כְּאִילּוּ עוֹבֵד עֲבוֹדָה זָרָה. וְכֵן בְּדָוִד הוּא אוֹמֵר: ״כִּי גֵרְשׁוּנִי הַיּוֹם מֵהִסְתַּפֵּחַ בְּנַחֲלַת יי לֵאמֹר לֵךְ עֲבוֹד אֱלֹקִים אֲחֵרִים״, וְכִי מִי אָמַר לוֹ לְדָוִד לֵךְ עֲבוֹד אֱלֹקִים אֲחֵרִים? אֶלָּא לוֹמַר לָךְ: כׇּל הַדָּר בְּחוּצָה לָאָרֶץ — כְּאִילּוּ עוֹבֵד עֲבוֹדָה זָרָה.
רַבִּי זֵירָא הֲוָה קָמִשְׁתְּמִיט מִינֵּיהּ דְּרַב יְהוּדָה דִּבְעָא לְמִיסַּק לְאֶרֶץ יִשְׂרָאֵל, דְּאָמַר רַב יְהוּדָה: כׇּל הָעוֹלֶה מִבָּבֶל לְאֶרֶץ יִשְׂרָאֵל עוֹבֵר בַּעֲשֵׂה, שֶׁנֶּאֱמַר: ״בָּבֶלָה יוּבָאוּ וְשָׁמָּה יִהְיוּ עַד יוֹם פׇּקְדִי אוֹתָם נְאֻם ה׳״. וְרַבִּי זֵירָא — הָהוּא בִּכְלֵי שָׁרֵת כְּתִיב. וְרַב יְהוּדָה? כְּתִיב קְרָא אַחֲרִינָא: ״הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִַים בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה וְגוֹ׳״. וְרַבִּי זֵירָא — הָהוּא שֶׁלֹּא יַעֲלוּ יִשְׂרָאֵל בְּחוֹמָה. וְרַב יְהוּדָה? ״הִשְׁבַּעְתִּי״ אַחֲרִינָא כְּתִיב. וְרַבִּי זֵירָא — הָהוּא מִיבְּעֵי לֵיהּ לְכִדְרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא, דְּאָמַר: שָׁלֹשׁ שְׁבוּעוֹת הַלָּלוּ לָמָּה? אַחַת שֶׁלֹּא יַעֲלוּ יִשְׂרָאֵל בְּחוֹמָה, וְאַחַת שֶׁהִשְׁבִּיעַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל שֶׁלֹּא יִמְרְדוּ בְּאוּמּוֹת הָעוֹלָם, וְאַחַת שֶׁהִשְׁבִּיעַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַגּוֹיִם שֶׁלֹּא יִשְׁתַּעְבְּדוּ בָּהֶן בְּיִשְׂרָאֵל יוֹתֵר מִדַּאי.
וְרַב יְהוּדָה — ״אִם תָּעִירוּ וְאִם תְּעוֹרְרוּ״ כְּתִיב. וְרַבִּי זֵירָא — מִיבְּעֵי לֵיהּ לְכִדְרַבִּי לֵוִי, דְּאָמַר: שֵׁשׁ שְׁבוּעוֹת הַלָּלוּ לָמָּה? תְּלָתָא — הָנֵי דַּאֲמַרַן, אִינָךְ: שֶׁלֹּא יְגַלּוּ אֶת הַקֵּץ, וְשֶׁלֹּא יְרַחֲקוּ אֶת הַקֵּץ, וְשֶׁלֹּא יְגַלּוּ הַסּוֹד לַגּוֹיִם...
אָמַר רַבִּי אֶלְעָזָר: כׇּל הַדָּר בְּאֶרֶץ יִשְׂרָאֵל שָׁרוּי בְּלֹא עָוֹן, שֶׁנֶּאֱמַר: ״וּבַל יֹאמַר שָׁכֵן חָלִיתִי הָעָם הַיּוֹשֵׁב בָּהּ נְשׂוּא עָוֹן״. אֲמַר לֵיהּ רָבָא לְרַב אָשֵׁי: אֲנַן בְּסוֹבְלֵי חֳלָאִים מַתְנֵינַן לַהּ.
אָמַר רַב עָנָן: כׇּל הַקָּבוּר בְּאֶרֶץ יִשְׂרָאֵל כְּאִילּוּ קָבוּר תַּחַת הַמִּזְבֵּחַ. כְּתִיב הָכָא: ״מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִּי״, וּכְתִיב הָתָם: ״וְכִפֵּר אַדְמָתוֹ עַמּוֹ״. עוּלָּא הֲוָה רְגִיל דַּהֲוָה סָלֵיק לְאֶרֶץ יִשְׂרָאֵל, נָח נַפְשֵׁיהּ בְּחוּץ לָאָרֶץ. אֲתוֹ אֲמַרוּ לֵיהּ לְרַבִּי אֶלְעָזָר. אָמַר: אַנְתְּ עוּלָּא, ״עַל אֲדָמָה טְמֵאָה תָּמוּת״. אָמְרוּ לוֹ: אֲרוֹנוֹ בָּא. אָמַר לָהֶם: אֵינוֹ דּוֹמֶה קוֹלַטְתּוֹ מֵחַיִּים לְקוֹלַטְתּוֹ לְאַחַר מִיתָה.
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).
The Gemara asks: And how does Rabbi Zeira interpret that verse? R. Zeira maintains that that verse is written about the Temple service vessels, not the Jewish people. The Gemara asks: And how does Rav Yehuda respond to this argument, since after all, the verse clearly refers to the Temple vessels, not to the people. The Gemara answers that another verse is written: “I adjure you, O daughters of Jerusalem, by the gazelles and by the hinds of the field, that you not awaken or stir up love, until it please” (Song of Songs 2:7). And Rabbi Zeira...? That verse means that the Jews should not ascend as a wall, i.e., en masse, whereas individuals may immigrate as they wish. And Rav Yehuda...? From another verse in which “I adjure you” (Song of Songs 3:5) is written. The Gemara asks: And Rabbi Zeira ... ? That verse is necessary for that which was taught by Rabbi Yosei, son of Rabbi Ḥanina, who said: What are these three oaths (Song of Songs 2:7, 3:5, 8:4)? One, so that the Jews should not ascend to Eretz Yisrael as a wall. One, that the Blessed Holy One adjured the Jews that they should not rebel against the nations of the world. And one that the Blessed Holy One adjured the nations of the world that they should not subjugate the Jews excessively.
And Rav Yehuda ... ?It is written: “That you not awaken or stir up love” (Song of Songs 2:7), which serves to amplify and include a prohibition against Jews immigrating to Eretz Yisrael. The Gemara asks: And Rabbi Zeira ...? He needs this phrase for that which was taught by Rabbi Levi, who said: These six oaths? Three are those that we said. The other : That those who know should not reveal the end of days; and that they should not distance the end of days by saying that it is still distant; and that they should not reveal the secret of the Jews to the nations....
Rabbi Elazar said: Anyone who resides in Eretz Yisrael dwells without transgression, as it is stated: “And the inhabitant shall not say: I am sick; the people that dwell there shall be forgiven their iniquity” (Isaiah 33:24). Rava said to Rav Ashi: We learned this promise with regard to those who suffer from sickness. The phrase “I am sick” indicates that they are the ones who are forgiven their sins. Rav Anan said: Anyone who is buried in Eretz Yisrael is considered as though he is buried beneath the altar. It is stated here: “An altar of earth [adama] you shall make for Me” (Exodus 20:21), and it is stated there: “For He does avenge the blood of His servants, and renders vengeance to His adversaries, and atones for the land of [admato] His people” (Deuteronomy 32:43). This teaches that one who is buried in the earth of Eretz Yisrael is considered as though he is buried beneath the altar in the Temple.
§ The Gemara relates: Ulla was accustomed to ascend to Eretz Yisrael from time to time. However, he died outside of Eretz Yisrael. They came and said to Rabbi Elazar that Ulla had passed away. He said: Woe for you Ulla, as through you a verse was fulfilled: “You shall die in an unclean land” (Amos 7:17). They said to him: But his coffin is coming for burial in Eretz Yisrael. He said to them: Even so, one who was absorbed by the soil of Eretz Yisrael while he was yet alive is not similar to one who was absorbed only after death
אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: כְּשֵׁם שֶׁאָסוּר לָצֵאת מֵאֶרֶץ יִשְׂרָאֵל לְבָבֶל כָּךְ אָסוּר לָצֵאת מִבָּבֶל לִשְׁאָר אֲרָצוֹת. רַבָּה וְרַב יוֹסֵף דְּאָמְרִי תַּרְוַיְיהוּ: אֲפִילּוּ מִפּוּמְבְּדִיתָא לְבֵי כוּבֵּי. הָהוּא דִּנְפַק מִפּוּמְבְּדִיתָא לְבֵי כוּבֵּי, שַׁמְתֵּיהּ רַב יוֹסֵף. הָהוּא דִּנְפַק מִפּוּמְבְּדִיתָא לְאַסְתּוֹנְיָא, שְׁכֵיב. אֲמַר אַבָּיֵי: אִי בָּעֵי הַאי צוּרְבָּא מֵרַבָּנַן, הֲוָה חָיֵי.
רַבָּה וְרַב יוֹסֵף דְּאָמְרִי תַּרְוַיְיהוּ: כְּשֵׁרִין שֶׁבְּבָבֶל אֶרֶץ יִשְׂרָאֵל קוֹלַטְתָּן, כְּשֵׁרִין שֶׁבִּשְׁאָר אֲרָצוֹת בָּבֶל קוֹלַטְתָּן. לְמַאי? אִילֵימָא לְיוּחֲסִין, וְהָאָמַר מָר: כׇּל הָאֲרָצוֹת עִיסָּה לְאֶרֶץ יִשְׂרָאֵל, וְאֶרֶץ יִשְׂרָאֵל עִיסָּה לְבָבֶל! אֶלָּא לְעִנְיַן קְבוּרָה.
אָמַר רַב יְהוּדָה: כׇּל הַדָּר בְּבָבֶל כְּאִילּוּ דָּר בְּאֶרֶץ יִשְׂרָאֵל, שֶׁנֶּאֱמַר: ״הוֹי צִיּוֹן הִמָּלְטִי יוֹשֶׁבֶת בַּת בָּבֶל״. אָמַר אַבָּיֵי, נָקְטִינַן: בָּבֶל לָא חָזְיָא חַבְלֵי דְמָשִׁיחַ. תַּרְגְּמַהּ אַהוּצָל דְּבִנְיָמִין, וְקָרוּ לֵיהּ קַרְנָא דְשֵׁיזָבְתָּא.
§ Rav Yehuda said that Shmuel said: Just as it is prohibited to leave Eretz Yisrael and go to Babylonia, so too, is it prohibited to leave Babylonia for any of the other lands. Rabba and Rav Yosef both say: Even to go from Pumbedita to Bei Kuvei, which is located beyond the border of Babylonia proper, is not permitted. The Gemara relates: A certain man left Pumbedita to live in Bei Kuvei, and Rav Yosef excommunicated him. A certain man left Pumbedita to live in Astonia, which also lay beyond the borders of Babylonia proper, and he died. Abaye said: Had this Torah scholar wanted, he would still be alive, as he could have stayed in Babylonia.
Rabba and Rav Yosef both say: With regard to the worthy of Babylonia, Eretz Yisrael absorbs them; with regard to the worthy of other lands, Babylonia absorbs them. The Gemara asks: With regard to what matter did they issue this statement? If we say that they were referring to matters of lineage, didn’t the Master say: Lineage of residents of all lands are muddled compared to that of Eretz Yisrael, and lineage of residents of Eretz Yisrael is muddled compared to that of Babylonia. This means that the lineage of Babylonians was purer than that of the residents of Eretz Yisrael. Rather, they taught this with regard to matters of burial, i.e., the worthy of Babylonia are buried in Eretz Yisrael.
Rav Yehuda said: With regard to anyone who resides in Babylon, it is as though he is residing in Eretz Yisrael, as it is stated: “Ho Zion, escape, you who dwells with the daughter of Babylon” (Zechariah 2:11). This verse equates the two countries. Abaye said: We have a tradition that Babylonia will not see the pangs of the Messiah, i.e., it will be spared the suffering that will be prevalent at the time of his arrival. Abaye interpreted this statement in reference to the city of Hutzal deVinyamin in Babylonia, and as a result people call it Karna deShizavta, Horn of Salvation, as its residents will not endure the travails of the time of the Messiah.
אָמַר רַבִּי אֶלְעָזָר: מֵתִים שֶׁבְּחוּץ לָאָרֶץ אֵינָם חַיִּים, שֶׁנֶּאֱמַר: ״וְנָתַתִּי צְבִי בְּאֶרֶץ חַיִּים״ — אֶרֶץ שֶׁצִּבְיוֹנִי בָּהּ מֵתֶיהָ חַיִּים, שֶׁאֵין צִבְיוֹנִי בָּהּ — אֵין מֵתֶיהָ חַיִּים.
״וְרוּחַ לַהוֹלְכִים בָּהּ״, אָמַר רַבִּי יִרְמְיָה בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: כׇּל הַמְהַלֵּךְ אַרְבַּע אַמּוֹת בְּאֶרֶץ יִשְׂרָאֵל מוּבְטָח לוֹ שֶׁהוּא בֶּן הָעוֹלָם הַבָּא. וּלְרַבִּי אֶלְעָזָר, צַדִּיקִים שֶׁבְּחוּץ לָאָרֶץ אֵינָם חַיִּים?! אָמַר רַבִּי אִילְעָא: עַל יְדֵי גִּלְגּוּל. מַתְקֵיף לַהּ רַבִּי אַבָּא סַלָּא רַבָּא: גִּלְגּוּל לְצַדִּיקִים צַעַר הוּא! אָמַר אַבָּיֵי: מְחִילּוֹת נַעֲשׂוֹת לָהֶם בַּקַּרְקַע.
§ Rabbi Elazar said: The dead of the lands outside of Eretz Yisrael will not come alive and be resurrected in the future, as it is stated: “And I will set glory [tzvi] in the land of the living” (Ezekiel 26:20). This teaches that with regard to a land which contains My desire [tzivyoni], its dead will come alive; however, with regard to a land which does not contain My desire, i.e., outside of Eretz Yisrael, its dead will not come alive....
Rabbi Yirmeya bar Abba said that Rabbi Yoḥanan said: Anyone who walks four cubits in Eretz Yisrael is assured of a place in the World-to-Come. The Gemara asks: And according to the opinion of Rabbi Elazar, will the righteous outside of Eretz Yisrael not come alive at the time of the resurrection of the dead? Rabbi Ile’a said: They will be resurrected by means of rolling, i.e., they will roll until they reach Eretz Yisrael, where they will be brought back to life. Rabbi Abba Salla Rava strongly objects to this: Rolling is an ordeal that entails suffering for the righteous. Abaye said: Tunnels are prepared for them in the ground, through which they pass to Eretz Yisrael.
רָמֵי בַּר יְחֶזְקֵאל אִיקְּלַע לִבְנֵי בְרַק, חֲזַנְהוּ לְהָנְהוּ עִיזֵּי דְּקָאָכְלָן תּוּתֵי תְּאֵינֵי וְקָנָטֵיף דּוּבְשָׁא מִתְּאֵינֵי וַחֲלָבָא טָיֵיף מִנַּיְיהוּ וּמִיעָרַב בַּהֲדֵי הֲדָדֵי. אֲמַר: הַיְינוּ: ״זָבַת חָלָב וּדְבָשׁ״.
§ Rami bar Yeḥezkel happened to come to Benei Berak. He saw those goats that were grazing beneath a fig tree, and there was honey oozing from the figs and milk dripping from the goats, and the two liquids were mixing together. He said: This is the meaning of the verse “A land flowing with milk and honey” (Exodus 3:8).
רַבִּי אַבָּא מְנַשֵּׁק כֵּיפֵי דְעַכּוֹ. רַבִּי חֲנִינָא מְתַקֵּן מַתְקָלַיָּה. רַבִּי אַמֵּי וְרַבִּי אַסִּי קָיְימִי מִשִּׁמְשָׁא לְטוּלָּא וּמִטּוּלָּא לְשִׁמְשָׁא. רַבִּי חִיָּיא בַּר גַּמָּדָא מִיגַּנְדַּר בְּעַפְרַהּ, שֶׁנֶּאֱמַר: ״כִּי רָצוּ עֲבָדֶיךָ אֶת אֲבָנֶיהָ וְאֶת עֲפָרָהּ יְחוֹנֵנוּ״.
§ Rabbi Abba would kiss the rocks of Akko, which was on the coast of Eretz Yisrael. Rabbi Ḥanina would repair its stumbling blocks, i.e., any potholes in the land, so that travelers would not fall and consequently speak ill of Eretz Yisrael. Rabbi Ammi and Rabbi Asi would stand and pass from a sunny spot to a shady one, and from a shady spot to a sunny one, so that they would always sit in comfort and never have cause to remark that they were uncomfortable in Eretz Yisrael. Rabbi Ḥiyya bar Gamda would roll in the dust of the land, as it is stated: “For Your servants take pleasure in her stones, and love her dust” (Psalms 102:15).
אָמַר רַב חִיָּיא בַּר אָשֵׁי אָמַר רַב: עֲתִידִין כׇּל אִילָנֵי סְרָק שֶׁבְּאֶרֶץ יִשְׂרָאֵל שֶׁיִּטְעֲנוּ פֵּירוֹת, שֶׁנֶּאֱמַר: ״כִּי עֵץ נָשָׂא פִרְיוֹ תְּאֵנָה וָגֶפֶן נָתְנוּ חֵילָם״.
Rav Ḥiyya bar Ashi said that Rav said: In the future all barren trees in Eretz Yisrael will bear fruit, as it is stated: “For the tree bears its fruit, the fig tree and the vine yield their strength” (Joel 2:22). This verse indicates that every tree, not just the fig and vine, will produce fruit.