Is Israel Worth the Aggravation?
They will not see the land that I promised to their forefathers. All that anger Me will not see it. (BeMidbar 14:23)
- The incident of the spies and the commandment to possess the Land of Israel
Our parasha relates the incident of the spies – the meraglim. Bnai Yisrael request that spies precede them into the land. Moshe acquiesces. The spies are charged with the responsibility of scouting the land and bringing back a sample of its fruit. Moshe hopes that the report of the spies will encourage the nation and facilitate their conquest of the land. The meraglim scout the land. However, they are intimidated by the challenge of possessing the land. The spies report that the land is indeed fertile. However, it is occupied by mighty nations and its cities are fortified. They imply that Bnai Yisrael will not be capable of taking possession of the land.
Bnai Yisrael are discouraged by the report of the spies. The people refuse to enter the land. Both the spies and the nation are punished severely for this rebellion against Hashem. As a result of their refusal to conquer the land, the nation is condemned to wander in the wilderness for 40 years.
According to Nachmanides, one of the Torah’s 613 mitzvot is that we take possession of the Land of Israel. He explains that included in this commandment is an imperative that we not leave the land in the control of any other nations. Neither are we permitted to leave the land in a state of desolation. In other words, according to Nachmanides, this positive commandment requires that we conquer, defend, and develop the Land of Israel.
Nachmanides quotes many passages from the Torah that seems to confirm his contention. One of his proofs is derived from this week’s parasha. The clear implication of the incident of the meraglim is that the Bnai Yisrael are commanded to possess the Land of Israel. The people rebelled against Hashem and His commandments by refusing to proceed into the land.[1]
Incidentally, this thesis provides some justification and halachic basis for creating a Jewish State. It is unlikely that Nachmanides expects us to possess and control the land and not establish some sort of governmental structure. But, this issue requires more extensive discussion.
- Maimonides acknowledges an obligation to live in the Land of Israel
Maimonides’ position differs somewhat from that of Nachmanides. He does not include within his accounting of the 613 commandments of the Torah an obligation to live in and to possess the Land of Israel. However, despite his exclusion of this imperative from his list of the 613 commandments, it is clear from a number of his comments and rulings that he agrees that we are obligated to live in Israel.
Maimonides states that a person should live in the Land of Israel – even in a city dominated by pagans. He explains that it is prohibited to leave the Land of Israel even to live in a city that is predominately populated by Jews.[2]
In addition, Maimonides rules that if a man wishes to resettle in the land of Israel and his wife refuses, the man may divorce his wife, and he has no obligation to pay his wife the amount she is promised by her ketubah – her marriage contract. Similarly, if a woman wishes to settle in the land of Israel and her husband refuses, she may demand a divorce with full payment of her ketubah.[3]
This ruling clearly confirms that Maimonides acknowledges an obligation to live in the Land of Israel. It would be remarkable and completely unlikely for Maimonides to rule that a woman is deprived of her ketubah for refusing to settle in Israel, if living in Israel is not obligatory.
In summary, Maimonides and Nachmanides seem to disagree over the extent of our obligation in regard to the settlement of the Land of Israel. Nachmanides defines the obligation broadly. It includes an obligation to settle the land, develop it, and possess it. According to Maimonides, the obligation is expressed as a personal imperative to live in the land. Furthermore, Nachmanides includes this obligation among the 613 commandments. Maimonides acknowledges the obligation but does not include it in his list of the Torah’s commandments.
- The importance of living in the Land of Israel
Both Maimonides and Nachmanides make amazing statements regarding the importance of this obligation. As indicated above, Maimonides states that it is preferable to live in the Land of Israel – even in a city whose population is predominately pagan – than to live in exile. This applies even if the population of the exile community is predominately Jewish. He adds that one who abandons the Land of Israel in order to take up residence elsewhere is comparable to one who adopts idolatry.[4]
Nachmanides’ comments on the importance of this obligation are even more shocking. He begins by quoting an enigmatic comment of the Sages. The Sages comment that even when we are in exile, we should continue to practice the mitzvot. We must wear tefillin and observe the mitzvah of mezuzah. We should continue to practice the mitzvot so that they will not be new to us when we return to the Land of Israel.
This is an amazing comment! Some of the mitzvot are clearly tied to the Land of Israel. For example, we are obligated to abstain from working the land during the Sabbatical year. We must give a portion of the annual harvest to the kohanim and leveyim. These commandments only apply in the Land of Israel. But, other – indeed most – mitzvot are not tied to the Land of Israel. Most mitzvot – for example, observing Shabbat, the laws of kashrut – are personal obligations. They must be observed regardless of our place of residence. The mitzvot of tefillin and mezuzah have no apparent connection to the Land of Israel. Yet, according to the Sages, our observance of these mitzvot in exile is only practice for our return to the Land of Israel!
Nachmanides, in his commentary on the Torah, deals with this question. He explains that the mitzvot were primarily commanded to those living in the Land of Israel.[5]
This is not a completely satisfying response. It seems that Nachmanides is merely confirming that the Sages are positing an intimate relationship between all commandments – even personal ones – and the Land of Israel. But, he does not seem to communicate any information regarding the nature of this relationship.
In summary, both Maimonides and Nachmanides make amazing statements regarding the significance of living in the Land of Israel. Maimonides compares one who abandons the Land to reside elsewhere to one who adopts idolatry. Nachmanides asserts that the commandments of the Torah were designed primarily for one who lives in the Land of Israel. Those of us who live in the Diaspora are substantially compromising our observance. Both of these statements seem extreme and require explanation.
- Attitudes influence and bias our perceptions
Let us consider another issue. We know that our attitudes and internal feelings, our character and personality influence our perceptions. Our overall character and personality act as a bias in the processing of information. Therefore, two individuals can observe the same phenomenon and interpret their observations differently.
A simple example will illustrate this point. The State of Israel too often finds itself involved in military operations against its perceived enemies. Some perceive the State of Israel as an embattled and small country surrounded by implacable enemies who are completely dedicated to its destruction. Such individuals observe Israel’s military actions and interpret them as necessary defensive actions required to protect the country’s citizens from terrorism.
Others regard Israel as an interloper. It is a country governed by a foreign people who have been artificially transplanted into the region. This group of aliens has imposed its will upon the native population, displacing it, and oppressing it. When the same military action is viewed from this perspective, it is interpreted as another expression of inhuman oppression.
- Personality influences a person’s capacity to enter into a relationship with Hashem
This example illustrates the degree to which internal feelings influence the manner in which we process information. However, this illustration also suggests an interesting dilemma. The Torah envisions a society in which the members embrace a relationship with Hashem. This requires that the members of the society perceive Hashem as a reality in their lives. Yet, each of us filters the information that we receive through the sieves of our personalities, attitudes, and character. Some members of a society will be endowed with, or develop, personalities and attitudes that allow them to perceive the presence of a Creator. Others establish attitudes that oppose this perception. Furthermore, even if such an individual overcomes the opposition of innate personality, he or she struggles to “relate” to or enter into a relationship with a Creator.
This is the issue that underlies the remarks of Maimonides and Nachmanides. Both recognize that we are entrapped by our attitudes and personalities. These influence our capacity to relate to Hashem and His Torah. However, both also assert that we can reform or shape our attitudes. How can this be accomplished?
- Shaping attitudes through behaviors
The underlying premise of the remarks of Maimonides and Nachmanides is that behavior shapes attitude. In other words, we are not helpless to reshape those elements of our personality that we recognize as deterrents to our growth. We can influence our attitudes through action, through behaviors that we adopt. For example, a person who wishes to develop greater empathy should engage in acts of kindness. Empathy and sensitivity can be acquired through adopting consistent behavior that reinforces empathy and sensitivity.
Maimonides and Nachmanides contend that the Torah provides a behavioral system designed to shape our personalities and attitudes so that we can relate to and enter into a relationship with Hashem. This system is the entirety of its 613 commandments. These commandments collectively compose a comprehensive system that is designed to mold and refine our personalities. The objective of this process is to develop within each of us the attitudes and character that facilitates our relationship with Hashem.
- Creating a Hashem-supportive environment
Now, let us reconsider the comments of Maimonides and Nachmanides. According to Nachmanides, the Torah Is designed to be observed in the Land of Israel. This assertion provides an important insight. The reformation or nurturing of a “Hashem-friendly” personality is not accomplished by the practice of a few of the Torah’s commandments. This nurturing process takes place through the influences exerted by a comprehensive environment. The Torah’s commandments – taken in their entirety – produce this comprehensive environment. When only a portion of the commandments are in place and practiced – which is the case in the Diaspora – this environment does not emerge and the impact of the mitzvot that are observed is compromised.
Maimonides compares one who leaves Israel to dwell elsewhere to an idolater. He is simply asserting that our attitudes and our character are influenced by our environment. These attitudes and our character will inevitably influence our thinking. When we choose to live in a non-Torah environment, we should expect that our thinking and perceptions will be shaped by that environment. If we wish to nurture the attitudes and character that encourages and supports a relationship with Hashem, then we must place ourselves in an environment shaped by the Torah’s commandments. This is environment only emerges in its full force in the Land of Israel.
[1] Rabbaynu Moshe ben Nachman (Ramban / Nachmanides), Critique on Maimonides’ Sefer HaMitzvot -- Positive Commands that Maimonides Neglected to Include.
[2] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Melachim 5:9-12.
[3] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Eyshut 13:20.
[4] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Melachim 5:9-12.
[5] Rabbaynu Moshe ben Nachman (Ramban / Nachmanides), Commentary on Sefer Devarim 18:25.