Rabbi Michael Laitner
If you have comments please feel free to e-mail Rabbi Laitner at: michael@southhampstead.org

Parshat Masai

Zionism

The end of chapter 33 and the beginning of chapter 34 of the book of Bemidbar describe the imperative for Jews to settle the Land of Israel and the borders of the Land, both poignant issues today. They lay at the heart of Religious Zionism, and the place of Israel in Jewish life. We will discuss settling the Land of Israel.

Rashi (1040-1115) the major Torah commentator, explains this verse as a warning to the Jews, who are currently on the east bank of the River Jordan, preparing to enter the Land of Israel. If they drive out the inhabitants of the Land ( only allowed as G-d specifically commanded so in this case) they will be able to settle the Land, and vice versa.

Contrastingly, Ramban (1194-1270) views this as a positive commandment, obligating the Jewish people actively to settle the Land of Israel, throughout the generations. Failure to do so appears a rejection of the inheritance given to us by G-d. The Talmud (TB Ketubot 110b-111) discusses various applications of this issue, such as coercing a family member to move to Israel.

This dispute lies at the heart of responses to religious and secular Zionism in the 19^th century. It also considers whether any Mitzva to live in Israel is of Torah or Rabbinic origin, and whether it applies to individuals or the Jewish people in general.

Rabbi Moshe Feinstein, one of the most prominent posekim (Halachic decisors) of the 20th century appears to understand this as a Mitzva which one should fulfil if one is in a position to do so. The Rabbis would not mandate something which was impossible for everybody to fulfil and cause them to live in a state of sin in the Diaspora. This opinion is challenged by other posekim. Either way, it is clear that living in Israel is a preferable and lofty religious value.