The Land I Will Show You, sec. 4, chapter 3
The Nature of the Mitzvah to Reside in Eretz Yisrael, for Righteous People
Section 4: The Jewish People in the Diaspora – Generations that Didn’t Return to Eretz Yisrael
3: The Nature of the Mitzvah to Reside in Eretz Yisrael, for Righteous People
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As has been explained, Eretz Yisrael is not merely a place. It is a “land.” In order to understand the mitzvah of residence in it properly, we must think deeply about the rich concept of “land.” This can also be stated in a simple, practical way: As has been explained above (in section 3, chapter 7), Eretz Yisrael is supposed to influence its residents. They are supposed to become sanctified and grow through it, and this attribute anchors the mitzvah which is dependent on the influence of the land on its inhabitants. There is no mitzvah without this attainment connected with it. In the last section of this book, it shall be clarified exactly what it accomplishes and how; meanwhile, we know that the way it influences its inhabitants is through this that it is their “land” in the full sense of the word, with each individual of the community in his status in the society, community and nation. Through the connection between a person and his land he is influenced by the land, and this influence determines the very mitzvah of residence in it.
With this, we arrive at a wondrous and deep point: What defines a person as being “a member of the land” can change from one person to the next. For what does it mean that a person has a land? The physical rules were described in the previous chapter – income, society and the like, but it’s possible that for other people a land functions as something else completely. I refer to one who is on a high spiritual level.
What does it mean for a person to have a land? The answer depends on the type of person under discussion. The purpose of a land is to supply a person with his needs, as required. A typical person requires physical necessities and measures supply by physical means, while a person of notable spiritual caliber – a wise and holy man – measures supply by spiritual means. The land of a holy person is the land – the society, the community, the nation – that functions as an appropriate channel for holiness, the place that spiritual matters can shine through. The land given to humans, according to its deep roots in the will of Hashem, is only a place in which the divine will can find expression in the human realm, through human action. For one who recognizes that the true reality is its spiritual aspect, when this is lacking – he has nothing. If he has a land, but the land aspect itself doesn’t give a certain form to spiritual matters, he doesn’t truly have a land. He is therefore considered to be, essentially, in exile, and if so, he has no mitzvah to be in Eretz Yisrael. So it seems to me.
The rich concept of “land” includes a spiritual aspect, which, for a spiritual person, is the main thing. Eretz Yisrael must be the land for each person as per what he is; to the simple person as per what he is, and for the tzaddik as per what he is.
This can be stated in a practical way too: Eretz Yisrael must find expression toward its inhabitants, to change them and influence them; and there is a unique role in this regard for the wise man who leads the people and influences them. When he understands the gift of the land and knows well how it influences, he will help make that happen. He will teach the way of the land and its holiness to the masses. And if he is not holding on the level of understanding and knowing the ways of the land’s influence, it is obvious that he won’t cause it to happen. Therefore, it is sometimes preferred that he remain in exile so that the community located in Eretz Yisrael be led by those kind of sages who do understand what the nature of the land is; they will lead the community residing in it in the way of the land and its holiness, while the sage who doesn’t understand this isn’t worthy of teaching and leading those residing in Eretz Yisrael.
All this will be explained clearly – to the best of my abilities – in section 7, wherein it will be explained how Eretz Yisrael is supposed to cause those who reside in it to remain without sin. This is no magic or charm that Eretz Yisrael does; this worship has orderly methods and a clear plan. It is a worship of the heart, internal, a taking of a stance and certain approach to life, and therefore it can be begun in the diaspora, but it won’t be established and take eternal roots anywhere but in Eretz Yisrael, for reasons that will be explained in their place. This insight leads us to another explanation for Rabbi Zeira’s actions.[1] This sage didn’t ascend to the land that cleanses those who reside there from sin until he received a sign from heaven, in a dream, that he is already clean from sin. It can be explained that Rabbi Zeira didn’t want to ascend to Eretz Yisrael unless he understood its holiness, so that he would receive from it and influence others with its blessing. Therefore, he began, even while in the diaspora, to work on this character trait, the character trait of Eretz Yisrael. He worked on it and succeeded to achieve what can be termed “an aspect of Eretz Yisrael” even in the diaspora. Through that, he was cleansed from sin, and with that he knew that he was worthy of ascending to Eretz Yisrael and continuing his work there in a permanent and durable fashion.
Residing in Eretz Yisrael must bring to holiness; the appropriate action becomes clear when we consider and study the matter well in order to understand how it causes this. In this subject, one cannot separate between these kinds of considerations and practical halacha.
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[1] The matter was explained in a different way in section 2, chapter 3.