The Land I Will Show You, sec. 7, chapter 1
The Land I Will Show You, sec. 7, chapter 1
The Opinion of Rabbi Yehuda HaLevi: Eretz Yisrael is the Place of Divine Providence
(For the previous chapter of “The Land I Will Show You, click here. For the ToC, click here.)
1: The Opinion of Rabbi Yehuda HaLevi: Eretz Yisrael is the Place of Divine Providence
According to Rabbi Yehuda HaLevi, the virtue of Eretz Yisrael lies in its being the suitable place for the manifestation of Divine Providence, due to the features of its climate, soil and skies. The foundation of “The Kuzari” in general is that the manifestation of Divine Providence requires specific conditions: It manifests only in particular places to specific people engaged in certain actions – namely, in Eretz Yisrael, to the Children of Israel who observe the Torah. As he states:
Eretz Yisrael is the land of prophecy... the special place for Divine Providence.1
The first uniqueness is that of the people... The land contributes to this as well, along with the deeds and mitzvahs associated with it... It is impossible for this elite to adhere to Divine Providence anywhere but here.2
He [Hashem] is referred to as “the God of the land” [Kings II 17:26–27], for it has a unique characteristic due to its climate, soil and skies, that assist in this, together with the circumstances.3
See how Yaakov did not attribute the dream he dreamed to his own merit... but to the place, as he said: “How awesome is this place!” [Genesis 28:17].4
How and why does this land constitute the suitable place for the manifestation of Divine Providence? Why are the specific traits unique to this land necessary? The explanation of these laws revealed by God is beyond our comprehension, as there is no relation between our intellect and Divine Providence. Therefore, according to Rabbi Yehuda HaLevi, we cannot explain how residing in this land leads to the manifestation of Divine Providence, just as we cannot explain many of the actions required, namely, the mitzvahs of the Torah. We can only see the wonderful results of the mitzvah actions:
There is no relation between our intellects and Divine Providence, and it is fitting for us not to aspire to rationalize...5
No one reaches Divine Providence except by divine command... The descriptions of the sacrifices, how to offer them, in which place, in what direction, and how to slaughter them, and the various labors... all these are specified by God, so that not the slightest detail is lacking and everything be invalidated. This is similar to natural entities composed of delicate balances, finer than we can imagine, that if their balances are slightly damaged, the entire being is invalidated, becoming corrupted or deficient... In the service of God, there is no place for cleverness, presumption to rely on reason and conjectures.6
The actions of the Torah are similar to natural actions. You do not know their movements and think they are meaningless until you see the result. Then you trust the One who sustains and moves them, and you surrender to Him... So are the actions of the Torah, which the exalted God has determined their measures. For example, you sacrifice a ram, getting dirty with its blood, skinning it... Had it not been by the command of the exalted God, you would have considered these actions trivial, thinking they distance from God rather than bring closer. When [all this] is completed properly and you see the heavenly fire, or feel a different spirit that you did not formerly know, or dream true dreams, or miracles occur to you, you will know that they are the result of what you have done previously, and the great thing to which you adhered and achieved... Hence, it is clear that one only draws near to God by the command of God. And the way to know the commands of God is only through prophecy, not by logic...7
Indeed we cannot explain the laws of Divine Providence, but we can find in nature something similar to the law of locale, meaning that there is a special location suitable for a special people. Just as specific soil is required for the successful growth of a certain plant, so a specific land is needed for the spiritual flourishing of a particular nation, the treasured people:
It is not difficult to accept that one land distinguishes itself from all others, for you see places where certain plants, minerals and animals thrive and others do not... You say that in your mountain, the vineyard thrives. Had you not planted vines and cultivated its soil properly, it would not have produced grapes. And so, the first uniqueness is that of the people, who are the treasure and the core... The land also contributes to this, along with the deeds and the mitzvahs associated with it, which are like the cultivation of the vineyard's soil.8
Divine Providence that was connected to Abraham, his treasured congregation and to the holy land, began to accompany the nation... placing them in the most guarded, best place... until He brought them and planted them in the soil suitable for the treasured people. Therefore, He is called… “the God of the land” [Kings II 17:26–27]... comparing these places to the heavens... Since His light appears in [these places] as it appears in the heavens, but through people suited to receive that light.9
Abraham... was transferred from his land to the place where his perfection would be completed. [This is] as if a farmer finds in the desert a root of a tree with good fruit and transfers it to cultivated soil where such a root can thrive. He will grow it there, and the tree will become a garden tree after being a desert [root]... Thus, prophets multiplied from his descendants as long as they remained in Eretz Yisrael together with the assisting circumstances, such as purifications, the service of God, and the sacrifices.10
This is the virtue and sanctity of the land – it is the soil suited for the members of the treasured nation and for the manifestation of Divine Providence among them.
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