The Interpersonal Message of Life in the Land of Israel
Bein Adam
Le-chavero: Ethics of Interpersonal Conduct
By
Shiur #15: The Interpersonal Message of Life
in the Land of Israel
Introduction
In the past few lessons we began discussing
the agricultural mitzvot contained in Parashat Kedoshim, starting
with the agricultural gifts to the poor leket and peah and
continuing with the mitzvot of orla and kilayim later in
the chapter.[1] We analyzed the
unique contributions of these mitzvot to ones interpersonal behavior, as
well as how they educate the Jew to maintain an appropriate perspective on
wealth.
The central importance of these mitzvot
in encouraging gift-giving and regulating ones attitude towards physical
success led us ask why many of these mitzvot are limited to the Land of
Israel. After all, shouldnt mitzvot that teach the proper perspective on
wealth apply wherever a Jew lives?
In answering this question, we traced the
age-old dilemma of the preferred pre-industrial profession. Almost without
exception, from the dawn of time, shepherding was the preferred occupation of
those individuals who were spiritually inclined; farming was the profession of
those interested in physical acquisition, rather than tending to the needs of
others. Many farmers, beginning with Kayin, were overly influenced by their
acquisitions, and their outlooks changed accordingly.
Yet despite the negative portrayal of working
the land in the early years of mankind, Yosef dreams of a new future in which
the agricultural profession will not be off-limits to Jews. This dream would be
fully realized when the Jewish people entered and settled the Land of Israel.
Physically building up the land would be an essential aspect of the mitzva of
settling the Land of Israel; planting and harvesting would be a core part of
Jewish life.
However, lest Jewish involvement with the land
distance the people from the spirituality of their shepherding forefathers, a
system of mitzvot ha-teluyot ba-aretz (mitzvot applicable only in
the Land of Israel) was required. These mitzvot not only recognize the
holiness inherent in all that grows in the Land of Israel, but foster the
creation of a God-fearing agricultural society in which physical acquisitions
bring one closer to spiritual success.
Ideally, the Jewish people would remain in the
Land of Israel for eternity. In practice, though, the reality of sin resulted in
exile. However, even in the Diaspora, where many agricultural mitzvot do
not apply, understanding this system of living amidst physical bounty in the
Land of Israel can serve as a prototype for economic activity. Even in the
Diaspora, Jews can mimic the interpersonal outlook and character-building
facilitated by the mitzvot ha-teluyot ba-aretz.
In order to better understand this idea, let
us take a look at the Torahs message regarding the nature of life and
agriculture in the Land of Israel, as opposed to Egypt. This contrast between
different agricultural contexts is not new in fact, it seems to be an
underlying theme in the Torah, beginning with the Garden of Eden, including Lot
and Avraham, and continuing through the travels of the Jewish people in the
desert. To understand what makes Israel so special, Moshe stresses in the Book
of Devarim, requires understanding why God specifically chose this land
for Jewish habitation.
Moshes Ambition
Most of the Book of Devarim contains
Moshes final messages to the Jewish people. Here, at the end of his life, he
shares a historical perspective on the Jews as a people, and on what they must
do to successfully enter the Land of Israel and dwell there in physical and
spiritual sublimity. He spares nothing in his descriptions of the vastness and
physical beauty of the Land, but he also does not shy away from contrasts with
the peoples previous places of residence, or from the challenges that will
attend the Lands settlement.
Moshes description of the Lands beauty is
saddening, coming as it does against Gods refusal to allow him to enter it. The
Gemara asks why, despite repeated denials by God, Moshe continued with his
desperate supplications to enter the Land of Israel:
Rabbi Simlai expounded: Why did Moshe desire
to entire the Land of Israel? Did he perhaps need to eat of its fruit, or to
satisfy himself with its goodness? Rather, this is what Moshe said: There are
many mitzvot that the Jewish people received that can be fulfilled only
in the Land of Israel. Let me enter the land so that they are all fulfilled by
me. (Sota 14a)
The Gemara is unwilling to accept that Moshe
desired to step foot in the Land due to its physical fruits and beauty that he
so effectively described. Rather, the Gemara explains that he desired to fulfill
the unique mitzvot of the Land.
While it is understandable that the spiritual
giant Moshe would not have been enticed by the mere physical beauty of the Land
of Israel, the physical pleasures of the Land that the Gemara downplays are,
remarkably, the very heart of what we say regarding the Land in Grace after
Meals. In both Birkat Ha-mazon and Berakha Achat Me-ein Shalosh,[2]
we describe our gratitude for the Land of Israel, given to us so that we can eat
of its fruit and satisfy ourselves with its goodness the very pleasures that
the Gemara downplays with regard to Moshe. Are these actions then significant,
or not?
A number of answers have been offered, but we
will suggest our own. Very possibly, Moshe did in fact desire to partake of the
fruit and goodness of the Land of Israel but only after performing the
agricultural mitzvoth, as he so passionately desired. The Lands bounty
alone, if acquired without the mindset fostered by these mitzvot, is not
reason enough to come to the Land of Israel. After all, we recall, the Spies (Bemidbar
13) brought back with them some of the Lands beautiful fruits, yet ultimately
discounted its significance. Moshe, though, desires to take part in the
agricultural mitzvot of the land, which would enable him to eat of its
fruit with the correct spiritual perspective. Only in this way is the Lands
fruit good reason for coming there.
Settling the Land of Israel and the Growth of
the Fruit
The physical development of the Land of Israel
is an essential part of the mitzva of settling the Land. It is for this reason
that the Gemara (Sanhedrin 98a) describes the physical growth of produce
in the Land of Israel as a sign of the impending redemption:
Rabbi Abba said: There is no clearer
indication of the End than this, as it is stated (Yechezkel 36:8): But
you, O mountains of Israel, you shall shoot forth your branches and bear your
fruit for My people Israel [when they are soon to come].
Rashi explains Rabbi Abbas statement as
referring to the Lands bringing forth fruit in abundance. Elsewhere (Ketubot
111b), the Gemara even details what type of bounty the Land will yield at the
time of redemption:
The Land of Israel is destined to produce
sweet rolls and fine wool
. Wheat will grow like palm trees on the mountain
tops
. Wheat grains will be like the two kidneys of a great ox.
Logically, the reason for this change must be
that the growth of produce in the Land of Israel is directly related to the
spiritual state of the Jewish people. In fact, as implied by the verse quoted
above and in Vayikra 26 (and stated explicitly by Maharsha in his
commentary to Sanhedrin), the years in which the Land was uninhabited by
Jews completely lacked agricultural success. The Gemara (Ketubot 112a)
relates that following the exile, Rabbi Yehoshua said to the Land:
Land, Land, take in your fruits. For whom are
you producing your fruits for idol-worshippers who imposed themselves on us
due to our sinfulness?
At that point, as the Jews were exiled, the
Land of Israel ceased to bear fruit. Testimony to the total lack of growth in
the Jews absence appears in the writings of Ramban and others, but was made
famous by an 1867 passage in Mark Twains Innocents Abroad, in which he
writes of his trip there:
Palestine sits in sackcloth and ashes. Over it
broods the spell of a curse that has withered its fields and fettered its
energies. Where Sodom and Gomorrah reared their domes and towers, that solemn
sea now floods the plain
. about that ford of Jordan where the hosts of Israel
entered the Promised Land with songs of rejoicing, one finds only a squalid camp
of fantastic Bedouins of the desert; Jericho the accursed, lies a moldering
ruin, today
. Renowned Jerusalem itself, the stateliest name in history, has
lost all its ancient grandeur, and is become a pauper village; the riches of
Solomon are no longer there to compel the admiration of visiting Oriental
queens; the wonderful temple which was the pride and the glory of Israel, is
gone
. Palestine is desolate and unlovely. And why should it be otherwise? Can
the curse of the Deity beautify a land?
Mark Twain merely put into words the reality
of the Land of Israel without its Jewish inhabitants, characterized by a total
lack of the fruits the Jewish people so desire.
Conversely, growth in the Land of Israel is a
harbinger of a spiritual return to the land and a testimony to the unique
connection between the Land and its people.
Rav Yissachar Teichtal, in his Eim Ha-banim
Semeicha (p. 84), states that development is such an essential part of the
mitzva of settling the Land and so necessary for the ultimate redemption that
the simple Jew who builds the Land without any
spiritual intent (kavvana), merely for his own benefit, accomplishes a
greater rectification (tikkun) in the supernal worlds than the most
righteous man with his tearful, mournful midnight prayers (tikkun chatzot)
recited for the Divine Presence and the end of the exile.
He cites Reishit Chokhma and Yismach
Moshe as halakhic sources showing that the performance of a mitzva without
intent is greater than lofty intent lacking physical performance of the mitzva.
Though his position is subject to heavy debate, it is abundantly clear that the
physical growth of the Land of Israel is spiritually significant, as is eating
the physical bounty of the Land.
Yet, as we have seen, the fruit of the Land
has significance only if grown in the correct context. As much as Moshe desired
to partake of the fruit of the Land, he desired to do so only once the
mitzvot ha-teluyot ba-aretz had been fulfilled through them. Thus, in
order to make sure that the growth of the Holy Land would not become a physical
trap for its Jewish inhabitants, Moshe
had to explain what life in the Land had
in store for them. His guidelines governing the attitude of the Jewish people
once in the Land constitute a core component of his final speeches to the Jewish
people. These directives, which appear throughout the book of Devarim,
appear at especial length at two points in Parashat Eikev.
The Land and the Desert
In Chapter 8 of Devarim, Moshe Rabbeinu reminds the
Jewish people that adherence to the mitzvot will enable them to possess
the land that God promised them. Moshe then continues by contrasting the Land of
Israel with the places where the people lived previously (Devarim 8:25).
You shall remember all the way that the Lord, your God, led
you these forty years in the desert .... He afflicted you and made you hungry,
and fed you manna, which you had never known and your fathers had never known
... in order to make you know that it is not by bread alone that man lives ...
These verses serve as both an introduction and a contrast to
life in the Land, whose praises Moshe proceeds to enumerate (verses 710):
For the Lord, your God, is bringing you to a good land, a
land with streams of water, [with] fountains and depths that flow from the
valleys and the hills, a land of wheat and barley and vines and fig trees and
pomegranates, a land of oil-bearing olives and honey, a land in which you will
eat bread without scarceness, in which you will lack nothing, a land whose
stones are iron and from whose mountains you will mine brass. You will eat, you
will be satisfied, and you will bless the Lord, your God, for the good land that
He has given you.
These praises of the Land reiterate its superior physical
properties, especially relative to the desert in which the Jews had sojourned.
Yet involvement in the physical beauty of the land does not come without
spiritual challenges. The next verses therefore warn the Jews of the dangers of
involvement in physical bounty and excessive pride in physical wealth and
possessions.
Beware lest you forget the Lord, your God
lest when you
eat and be satisfied, and you build good houses and dwell in them, and your
herds and flocks multiply, and your silver and gold multiply, and all that you
have multiply, so that your heart becomes haughty and you forget the Lord, your
God ...
The message of these verses is clear: the Lands physical
bounty, if misused, can lead to disaster. If a person views his success as the
result of human effort rather than that of mans divinely blessed partnership
with God in building the land then he is liable to become distanced from God
and forget Him. Taken to its logical conclusion, this state of affairs
culminates with the famous declaration found later in the chapter, denying Gods
role in human prosperity:
My power and the strength of my hand made me this wealth.
(8:17)
Before this verse, though, the Torah again contrasts the
Land of Israel with the desert (8:1516):
Who led you in the great and terrible desert, [with]
snakes, poisonous serpents, and scorpions, and thirst for lack of water; Who
brought forth water for you from the rock of flint; Who in the desert fed you
the manna, which your fathers had never known, in order to afflict you ...
The desert served an educational goal. The peoples
sustainment by manna from Heaven conveyed the eternal message that it is really
God Who supplies food. Yet, as the repeated contrast of the Land and the desert
reminds the people, it will be challenging to recall this truth once they have
arrived in the Land.
The Test of the Desert and the Test of the Land
The desert itself was fraught with challenges, which were
largely addressed in a miraculous manner. The Jews were fed manna, drank from
the well of Miriam, and were protected by seven clouds of glory. Yet, when
the verses in Parashat Eikev contrast
the period in the desert with that following entrance into the Land, the
consumption of the manna is described as a test:
that I may put them to the test of whether
they walk in My law or not. (8:16)
The commentators discuss just what test was
posed by this state of extreme divine kindness, in which all physical needs met
from above, without any need to work.
Rashi views the test with reference to the
specific laws associated with the manna, such as not leaving any over and not
attempting to gather it on Shabbat.
Other commentators, though, see here a test of
outlook.
Sforno states the test is to see whether you
will do His will when he grants you sustenance without suffering. Ramban goes
one step further, explaining that the test involved being totally dependent on
the manna while in a desert lacking any source of other food. The manna taught
reliance on God, as the people were in a position in which they could not
provide for themselves. Ha-ketav ve-Hakabbala further explains that the
essence of a divine test is to indicate to man himself the extent of his faith
and trust in God.
This was true of the period in the desert,
mentioned near the beginning of Chapter 8, and the manna, whose significance is
reemphasized in verse 16. In the middle, though, is the description of the Land
of Israel, part of which we saw earlier. The purpose of describing the wonderful
bounty of the Land a stark contrast with the desert is not merely to note
the great fertility of the Land of Israel, but clearly also to point to the
moral dangers and pitfalls that physical prosperity might bring.
Would the Jew recall amid the plenty that
Gods rain is the new manna from Heaven? Would man recall that even when all is
fertile, it is divine blessing that fuels this growth?
Rav Hirsch (Devarim 8:1417) notes how
these questions stem from the verses message:
After you have attained independence and
wealth, you are likely to forget that you were a slave in Egypt and helpless in
the wilderness, and that you attained independence and wealth only with Gods
help. The fullness of plenty you enjoy by means of the ordinary course of nature
is equivalent to the revealed miracle of the sustainment of the wilderness; it
is the work of Gods hand and the gift of His providence.
The manna, bread from Heaven (Shemot
16:4), contrasts strongly with the bread that man eats in the Land of Israel,
with whose blessing we recognize that it too is from God, Who brings forth
bread from the land (ha-motzi lechem min ha-aretz). In this way, the
test of the manna was to be supplanted by the ultimate test of living in the lap
of luxury in the Land of Israel, yet not taking its yield for granted.
Moshe was well aware that the challenge
awaiting the people in the Land was liable to cause them to deny Gods hand in
their prosperity. It might even elicit in them the same types of inhumane
behaviors that characterized the people of Egypt. That too was a land of
physical prosperity but, as discussed previously, a sort of prosperity that
drove its inhabitants towards utter cruelty to others. There was one similar
place in the Land of Israel, compared by the Torah (Bereishit 13:11) to
Egypt and mentioned in Twains description above: a place that also translated
physical plenty into spiritual desolation, and was deserving of destruction.
Sodom.
Three chapters later, Moshe mentions fleshes
out this contrast between the lands of Egypt and Israel, and how the Jews are to
live prosperously in the Land of Israel while recognizing Gods role in human
affairs and not trying, like the people of Sodom, to cut off the hands of
others. This message a central part of the Torahs social vision for the
spiritual utopia of Israel is the model for Jewish ethical living wherever a
Jew resides. In next weeks lesson we hope to detail Moshes eternal message in
this regard.
[1]
Orla is the prohibition against benefiting from a trees
fruits during its first three years of growth; kilyayim is that of
forbidden mixtures.
[2]
Birkat Ha-mazon is recited after one eats bread; Berakha Achat
Me-ein Shalosh, after the consumption of other grain products, fruits of the
Seven Species, wine, and grape juice.
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