Heinrich Bntingscloverleaf woodcut maps from Itinerarium Sacrae Scripturae(Travel book through Holy Scripture), Germany, 1581.

, with Jerusaleminthecenteroftheworld.

TheImportanceof theLandofIsraelto theJewishPeople

SourcesinRabbinic Literaturethroughoutthe AgesthatHighlightthe UniquenessofEretzYisrael
10thGradeInterDisciplinaryProgram2013 TextBasedStudySession TuesdayApril9,2013 RamazSchool
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TheprohibitionagainstleavingthelandofIsrael
Maimonides,MishnaTorah,LawsofKings5:9

It is forbidden to leaveEretz Yisraelfor the Diaspora at all times except: to study Torah; to marry; or to save one's property from the gentiles. After accomplishing these objectives, one must return toEretz Yisrael. Similarly, one may leaveEretz Yisraelto conduct commercial enterprises. However, it is forbidden to leave with the intent of settling permanently in the Diaspora unless the famine inEretz Yisraelis severe he may leave and go to any place where he can find relief. Though it is permitted to leaveEretz Yisraelunder these circumstances, it is not pious behavior...

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Questions When is it forbidden to leave Israel? When is it allowed? Why is it forbidden to leave Israel? Is it a spiritual reason or a practical one? How does the reason for the prohibition against leaving Israel reflect why the land of Israel is so important to the Jewish people?

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InordertoperformthecommandmentsthatcanbefulfilledonlyinIsrael
TalmudSotah14a
R. Simlai expounded: Why did Moses our teacher yearn to enter the land of Israel? Did he want to eat of its fruits or satisfy himself from its bounty? But thus spoke Moses, 'Many precepts were commandedtoIsraelwhichcanonlybefulfilledin the land of Israel. I wish to enter the land so that they may all be fulfilled by me'.The Holy One, blessedbeHe,saidtohim,'Isitonlytoreceivethe reward [for obeying the commandments] that thou seekest? I ascribe it to thee as if thou did perform them'.

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Question Why was Moshe so anxious to enter the land of Israel? Based on this source, why is living in Israel so important? Based on this source, why would it be forbidden to leave Israel? Page 2 Ramaz School 10th Grade April 9, 2013

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TheheightenedfulfillmentofmitzvotperformedinIsrael
Sifri,Devarim43 Alternatively, You will be swiftly banished And you shall place these words of Mine etc.; even though I will exile you from the Land to outside the Land, be excellent in [your performance of] mitzvot so that when you return they will not be new to you. This is comparable to a king of flesh and blood who became angry at his wife and banished her to her fathers house. He said to her: Adorn yourself with your adornments so that when you return they will not be new to you. So said the Holy One, He is blessed, to Israel: My sons,beexcellentin[yourperformanceof]mitzvot so that when you return they will not be new to you.

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Where is the prime location where mitzvot are performed? Why are mitzvot performed outside of Israel? What does this show us about the quality of mitzvot performed in Israel vs. outside of Israel? Why might this be true?

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TheimportanceofthemitzvahtoliveinIsrael
TheMidrashrecountsthestoryofsixrabbiswholivedinthetimeperiodafterthedestructionoftheSecondTemple and wished to leave Eretz Yisrael because of the Roman religious persecution and famine that was occurring in Israelatthetime.

YalkutShimoni A story concerning Rabbi Yehuda ben Battera, Rabbi Mateya ben Cheresh, Rabbi Chananya ben Achi, Rabbi Yehoshua and Rabbi Natan when they left Israel. Upon arriving at the border town of Paltiya they suddenly remembered Eretz Yisrael. They raised their eyes and began to cry and tore their clothes in mourning while reciting the verse thatstates:"YoushouldinherittheLandanddwell within it and keep it." They agreed that the mitzvah of living in Eretz Yisrael is equal to all other mitzvot and they returned to Israel.

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Why did the rabbis tear their clothes and cry? Were they doing something wrong in leaving the land of Israel? If not why did they lament their departure? What was the mitzvah they were losing out on and why is it equal to all the other mitzvot in the Torah? Page 3 Ramaz School 10th Grade April 9, 2013

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PhysicalandspiritualqualitiesofIsrael
TalmudTaanit10a Our Rabbis have taught: Israel was created first and then the rest of the world, as it is said, While as yet He had not made the earth, nor the fields. Israel is watered by the Holy One, blessed be He, and the rest of the world is wateredbyamessenger,asitissaid,Whogives rain upon the earth, and sends waters upon the fields. Israel is watered by the rain andthe rest oftheworldiswateredbytheremainder,asitis said, Who gives rain upon the earth, etc.

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What is the significance of Israel being created first by God? What is the significance that God provides rain for Israel personally and not by a messenger? What is the connection between these two ideas and what is the message?
MidrashVayikra10

Just as the navel of a man is in the center of his body, so too Eretz Yisrael is the navel of the world, as it says it [Israel] dwelleth in the middle of the earth. Eretz Yisrael sits in the center of the world and Yerushalayim in the center of Eretz Yisrael, and the Beit Hamikdash in the center of Yerushalayim, and the Heichal (the courtyard of the Beit Hamikdash) in the center of the Beit Hamikdash, and the Aron (the Ark of the Covenant) in the center of the Heichal. The foundation stone lay before the Heichal because from it the entire world was founded (or started).

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What is the significance that Israel, Jerusalem, etc. are in the center of the world? What is the meaning that the entire world was started from the foundation rock? What does this teach us about Gods and our relationship to Israel?

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Thehistoricalandmetaphysicalconnection
TalmudBabaBatra100a Itwastaught:Ifhewalkedinitthroughthe lengthofitandthroughthebreadthofit,hehas acquiredtheplacewherehewalkedtheseare thewordsofR.Eliezer.AndtheSagessay: Walkingisofnoavailunlesshehastaken possession.R.Eleazarsaid:Whatisthereason ofR.Eliezer?Foritiswritten,Arisewalk throughthelandinthelengthofitandinthe breadthofit,forIwillgiveituntothee (Genesis13).AndtheRabbis?There,Hesaid tohimthusonlybecauseof[His]lovefor Abraham,thathischildrenmayeasilyconquer [theland].

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What is the dispute between R. Eliezer and the Sages? How does the Talmud understand the episode in the Torah when God commanded Abraham to walk the length of Israel? What was Abraham effectively doing and why is this significant?

8.

RebbeNachmanofBreslovonfeelingconnectedtotheLandofIsrael

RebNachmanofBratslav(April4,1772October16,1810)wasthefounderoftheBreslovHasidicmovement.He wasthegreatgrandsonoftheBaalShemTov,whobreathednewlifeintotheHasidicmovementbycombiningthe esotericsecretsofJudaism(theKabbalah)withindepthTorahscholarship.RebbeNachman'sreligiousphilosophy revolvedaroundclosenesstoGodandspeakingtoGodinnormalconversation"asyouwouldwithabestfriend."

Inthespringof5558(1798C.E.),RebbeNachmantraveledtoEretzYisrael withonlyasinglefollower.HetraveledinthethickoftheNapoleonicwars intheEast,makinghistripevenmorefraughtwithdangerthanitnormally wouldhavebeen.TheylandedatHaifaonthedaybeforeRoshHashanahof 5559,andaftertakingfourstepsintheHolyLand,RebbeNachman announcedthathehadaccomplishedhisgoal,andwasreadytoreturn home.HeendedupstayinginIsraelfornearlysixmonths,andhepraised thequalitiesofthelandveryhighlyandencouragedeveryonetomaketheir ownpilgrimage.Hewouldoftensaytohisdisciples,Myplaceisonlyin EretzYisrael,andwhereverIgoImgoingtoEretzYisrael.Itsjust that,inthemeanwhile,ImstoppinginBreslov.
Why did Rav Nachman travel to Israel and then say he was ready leave? What did Rav Nachman mean when he said wherever I go Im going to Eretz Yisrael? Page 5 Ramaz School 10th Grade April 9, 2013

9. Menachem Begin and the Mughrabi Gate Incident Yehuda Avner,JerusalemPost

Upthealleywayheran,awhitebeardedmaninablackcaftan,hisprayershawl billowingoverhishead,scamperingforhislife,chasedbyamobofArabsbrandishing clubs,sabersanddaggers,andhowling,"DeathtotheJewishdogs!"and"Saveourholy placesfromtheJews!"and,"AllahAkhbar!Godisgreat!"ThefleeingHassid,hisbonyface chalkwhite,nowvisible,nownot,hiddenattimesbynarrowtunnelpassages,waslosing ground.Hestumbled,sprangupagain,andincredulouslyturnedaboutand,headfirst, drovestraightintothephalanxofthechasingmob,holleringhysterically,"Sh'maYisrael HearOIsrael,"astheycuthimdown. ThiseventoccurredonYomKippur1928,inresponsetotheconstructionofan improvised,collapsiblemehitzatoseparatemaleandfemaleworshipersinfrontofthe WesternWallfortheSabbathofSabbathsprayers."Jihad!Jihad!"flashedthroughthe bazaars."TheJewsaretryingtorebuildtheirTempleanddestroyouralAksaMosque."In themonthsthatfollowedhundredswerekilled,culminatinginthe1929pogromof Hebron,snuffingoutanentireancientJewishcommunityandallbecauseofthatscreen. AstheriotsescalatedtheBritishsetupaninquirycommissionand,stirredby Muslimsensitivities,decreedthattheArabswerethesoleownersoftheWesternWall,and that,henceforth,Jewswouldbeforbiddentoblowtheshofarinitsprecinct...Somebrave heartsdefiedtheban.Eachyear,astheYomKippurserviceendedNe'ilaamemberof Betar,theyouthmovementofZe'evJabotinskyandMenachemBegin'sIrgununderground, wouldsurreptitiouslysoundtheshofar,andthepolicewouldmoveinandhitoutinevery direction.MenachemBeginwaswitnesstoonesuchNe'ilaontheYomKippurof1943. HesawwasabattalionofBritishpolicemen,armedwithriflesandbatonsaswhen thesunwentdownandtheshadowslengthenedtheysqueezedinamongthepious, elbowingtheirwaytowardstheWall,weaponsangledandprimed.Andthentheyheard (theshofarblast),anditdrovetheBritishintoafrenzy.Aruddyfacedsergeant,lividatthe insolence,dashedtowardashortfigureclutchingashofartohislipsand,slappingthelad hardacrosstheface,bellowed,"'Ere,stopblowingthatthing."Otherpolicemensetupon worshiperstryingtodefendhim,clobberingthemwiththeirbatons.Theyoungblower kickedthesergeantaway,andburrowedthroughthecrush,spurtinghiswayupthestairs tryingtoreachthemurkywarrenoftheMughrabiGateTheboydodgedandleaped throughthealleyway,untilanoutragedbeefyofficerfelledhimwitharugbytackleandtwo morekickedhimintheribsandpinnedhimdownwiththeirboots. Inreactiontowitnessingthisevent,MenachemBeginlaterwriteinhisdiary: "Ourancientstonesarenotsilent.TheyspeakoftheHousethatonce stoodhere,ofkingswhoonceknelthereinprayer,ofprophetsandseers whodeclaimedtheirmessagehere,ofheroeswhofellhere,dying;andof howthegreatflame,atoncedestructiveandilluminating,waskindled here.ThisHouseandthisland,withitsprophetsandkingsandfighters, wereourslongbeforetheBritishwereeveranation."Andsoheresolved toconfoundandfrustratetheknavishtricksofhispeople'senemieswho defiledthisscaredsite
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IfIsraelissospecialwhyhaventwegone? AmedievalandamodernpolemicforreturningtoIsrael

SeferHaKuzariofR.JudahHaLevi -- .10
TheKuzariisoneofthemostfamousworksofthemedievalSpanishJewishphilosopherandpoetRabbiYehudaHalevi [Toledo,Spain1075Palestine,1141].Theworkisdividedintofiveessays,whichtakestheformofanimagineddialogue betweentherabbiandthepagankingoftheKhazarswhowasinvitedtoinstructhiminthetenetsoftheJewishreligion. ThissectiondealswiththeretuningtotheLandofIsrael.

In that case, said the Kuzari, you are shirking the duty of your Law by not settling out for that place and making it the house of your life and yourdeath,asitiswritten:HavemercyonZion, for it is the house of our life. You believe that the Shechinah rests their I see now that all your bowing and kneeling in its direction are mere pomp or unthinking ritual. And yet your fore fathers forsook the places of their birth for it, and chose to dwell in it as sojourners rather than as full citizens in their native lands and this in an age when the Shechinah was not even yet manifest in it, for it was full of promiscuity and idol worship; yet their one desire was to be in it, nor did they leave it even in times of famine except by Gods command You put me to shame, King of the Khazars, said the wise man. This is the very sin that prevented us from attaining what God had destined for us in the time of the rebuilding of ourSecondTemplewhenHashemsaidSingand rejoice, daughter of Zion. If only all our people had willingly returned then to our land with a glad heart, the divine promise would have kept faithwithusasithadbefore;yetnomorethana small part of it chose to do so, while the greater part and its leaders remained in Babylonia, preferring slavery and exile to parting with its dwellings and affairs. Had only we unhesitatingly gone forth towards God of our fathers, we would have been accorded no less of His wonders than were our ancestors who were taken out of Egypt. But all our repetition of such verse as. He who restored His glory to Zion,andotherslikeit,areasthestarlingscaw, since we say them without thinking of what we say,exactlyasyouobserve,KingoftheKhazars.

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11. Hillel Halkin, Letters to an American Jewish Friend: A Zionist's Polemic. Philadelphia: Jewish Publication Society (1977), pp. 24-25.
ThesameclassicalZionistbeliefsthatjustifiedmodernJewishsettlementinPalestine, andthatjustifiedtheestablishmentofaJewishstate,justifythiscountrytothisday.These aresosimplethattheycanbepresentedasanordinarysyllogism: 1)ItisnaturalforaJewwhoiscommittedtohisJewishnesstoseektoperpetuateJewish lifeinhimselfandinhispeople. 2)Forobjectivehistoricalreasons,JewishlifeintheDiasporaisdoomed;and,conversely, such life has a possible future only in an autonomous or politically sovereign Jewish communitylivinginitsownland,thatis,intheStateofIsrael. 3) Therefore, it is natural for a Jew who is committed to his Jewishness to desire to live onlyinIsrael. it'ssimple:havingsettledinIsraelmyselffornearlysixyearsnow,Iamstillenough ofaZionisttobelieveinthearticlesoffaithIhavesetout.DiasporaJewry,Iamconvinced, isdoomed;Jewishlifehasafuture,ifatall,onlyinIsrael;andJewishandIsraelihistoryare two converging lines that are ultimately bound to meet, so that whoever wishes to be a point on one must be one on the other as well. And so it seems curious to me when someone as intelligent as you writes in a letter that he cannot consider settling in Israel becauselifehereisnottohistaste,ascuriousasifIweretohearadrowningmanrefuseto boardalifeboatalifeboat,inthiscase,whichisitselfdesperatelyinneedofhisstrengthto helpitfightthebuffetingwavesbecausehefearshewillbeuncomfortableonit.(True,the man may not believe that he is drowning since he may mistake the driftwood he is standingonforsolidground,butthishardlymakeshissituationlessbizarre).Believeme,I am the first to concede that life in Israel is difficult, often unpleasant, and has little to recommenditobjectively;andIwouldbethelastpersontourgeanyonetochooseitfor himself...unless he has already chosen a task so difficult as living in this world as a committed Jew in which case the choice not to live here, the one place where such a commitmentcanbemeaningfulinmyopinion,seemstometheheightofabsurdity.AndI must confess that sometimes, when in musing about these things the scales of habitual realitydropfrombeforemyeyes,Iamforcedtoblinkinastonishment:here,ontheone hand, after two thousand years, is the miracle of a reborn Jewish state, and here, on the other,aremillionsofindividualsintheDiasporaclaimingto becommittedJews,seeking even,oftenatconsiderableexpenseandinconveniencetothemselves,toliveassuch,yet freely rejecting the opportunity to partake in that miracle and defend its struggle to survive.Canitbe?Arewereallysuchafoolishpeopleormerelyalazyandhypocritical one? I am saying that if the criterion is the future of our people, you are living it in the wrongplaceToday,inthelastquarterofthetwentiethcentury,thesurvivaloftheJews and the survival of Israel are the same; and whether Israel can survive depends, among other things, on the numbers and talents of Diaspora Jews who will come to it which meansitdependsonyou
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