Aspiring With the Ramban

he centrality of the Land of Israel in the thought of the Ramban is self-evident. Most Kenneth Schiowitz Tnotably are the facts that he counts Rabbi, Congregation Shaare Tefillah, Teaneck, NJ the to live in Israel in his Book Faculty, Ramaz Upper School, New York, NY of Mitzvot, as well as the fact that he personally moved from Spain to Israel Coordinator of www.hschinuch.org, a project of the Yeshiva towards the end of his life, where he University Institute for University-School Partnership founded the “Ramban Shul” in the 13th Century. does not consider “yishuv Eretz Yisrael,” and impossible for them. This lack of the incredible capacity and potential settling Israel to be one of the 613 faith, and self-doubt in their abilities that Man possesses to improve God’s mitzvot in his Book of Mitzvot, while even with the help of God was the world. In direct response to the fear the Ramban argues that this is a heart of their failure. of the spies, God counters with the mistaken omission. There has been Rav Soloveitchik (as cited in the mitzvah of challah to emphasize the abilities that they indeed had, though much speculation as to the rationale introduction to Shiurei HaRav on they did not realize it. of the Rambam, but the Ramban’s Masechet Challah) noted that the inclusion clearly demonstrates the mitzvah of hafrashat challah,tithing If we will consider this thought centrality of the Land of Israel in dough, is introduced at the end of the in light of other comments of the his halachic thought. In this essay, I parsha of , subsequent to the Ramban about the sanctity of the would like to explore more precisely account of the Meraglim, while the Land of Israel, we can achieve an even how the Ramban defines this aspect other agricultural laws of and deeper insight into the mistake of of Jewish religious life. What exactly maaser tithes are taught at the end the Meraglim and the response of the is the religious meaning of the Land of of , immediately preceding . Israel and the experience of living in the story of the Meraglim. Rav that land? I believe that a consistent Soloveitchik suggested that this Torat HaAretz and Torat approach can be developed by looking division can be explained based on the Chutz LaAretz at a series of passages in his writings comments of the Ramban. Terumah on the Torah. and maaser reflect the sanctity The Ramban (Bereishit 26:5 and that is inherent in the land. This 11:18) asserts that the The Meraglim sanctity is manifest in the fact that entire Torah was given to be fulfilled immediately after the produce is specifically in the Land of Israel. While In the episode of the Meraglim, grown it has a halachic status that it is true that only agricultural mitzvot the sin of the spies, the Ramban triggers special mitzvot. Challah, are specific to the Land of Israel and demonstrates that everything about however, is a mitzvah that is initiated “chovot haguf,” mitzvot that depend on the report of the spies was honest and only after a human being takes the the person (not the land) apply even accurate, and conformed to Moshe’s raw materials produced by the outside of Israel, in truth all mitzvot instructions for them. Their sole sin earth and actively processes them were designed specifically for the Land was the use of the the word “efes” into something much greater. Only of Israel. The Ramban dramatically (13:28), which indicated that the after the wheat is ground, sifted and suggests that the ultimate purpose of possibility of the Jewish conquer of kneaded into dough does this mitzvah the mitzvot that we do outside of Israel the Land of Israel was out of reach take effect. ThusChallah represents is merely to remember as practice, so

55 Rabbi Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5775 that the Jewish People will remember reconciles their commitment to Meraglim Revisited these mitzvot when we ultimately the mitzvot with seemingly serious return to Israel. Since the Jewish violations, such as Yaakov who Based on this understanding, we can People were destined to be sent into was married to two sisters until he add a new layer of understanding of exile, the Torah sought to ensure the returned to Israel.] the sin of the Meraglim. The spies continuation of our traditions through testified to the greatness of the Land, This concept sheds light on a the generations. If would be but claimed that the Jewish People mitzvot problematic verse that the Ramban limited to the Land of Israel, then they would be unable to conquer it. It himself analyzes. In Sefer Vayikra would be long forgotten by the time of is possible that they did not merely (18:25) the Torah reminds us to our return from our long exiles. The underestimate their military ability; comply with all of the commandments prophet Yirmiyahu (31:20) instructed perhaps they underestimated their and threatens that if we fail to comply the Jewish People to make signs on spiritual worthiness. Possibly they with the mitzvot then the Land will the roads as we leave Israel that will understood these lessons of the “spit us out into exile.” The Ramban point towards our return to Israel. The Torah (Vayikra 18:25, according to notes that in context, the threat in this Ramban quotes the that the Ramban) and realized that if they verse in linked to non-agricultural laws says the same of in exile: we would not properly comply with the mitzvot that are seemingly unrelated to the must perform them in exile so that mitzvot they would be spat out. They Land of Israel. In particular, the Torah we will remember them upon our feared that they would not be worthy is referring to the arayot, forbidden return. We must pave the road to our of inheriting the land and thus would sexual relationships. Why then will redemption even in the midst of our lose their battles. According to the the Land of Israel spit out the violators exile, from both a spiritual and physical interpretation of Rav Soloveitchik, of these mitzvot? This sin is equally perspective. God responded with the mitzva of wrong in all lands. challah. This mitzva, that revolves In the same vein, the Ramban The Ramban responds that the Land around human innovation, does not (Vayikra 18:25) accepts the midrashic of Israel is particularly sensitive merely symbolize the physical and view that the Avot fulfilled themitzvot to Godliness and sanctity. God is military potential of the new fledgling of the Torah even though it was not intimately connected to the Land Jewish army; the mitzva of challah also yet given. Avraham was taught the of Israel and directly guides its represents the spiritual potential that mitzvot of the Torah by God and destiny. In respect to the other lands this new nation possessed. Man will fulfilled them along with his children of the world, God leaves a distance not only follow the mitzvot that exist, and grandchildren. They voluntarily between Himself and Man and, but will create opportunities for more performed the mitzvot because therefore, tolerates sin. The elevated mitzvot and new challenges that will they understood the incredible sanctity of the Land of Israel makes continue to elevate us through our spiritual opportunity that the mitzvot sin intolerable and the Land literally spiritual journey. We must certainly offered. However, the Ramban spits out those who defile it through engage in the challenge and not seek believes that this was limited to the sin. This is especially logical in light to avoid the spiritual challenges out time that they were in the Land of the previous thesis of the Ramban of our fear. We will take the “risk” of a of Israel, where the mitzvot were that all of the mitzvot were designed spiritual life in the Land of Israel even ultimately designed to be kept. It was uniquely for the Land of Israel. The though it can threaten to spit us out, unnecessary for them to volunteer Torah and the Land of Israel were because if we succeed, it will elevate us to practice their mitzvot while in designed for one another and the to unimaginable heights. exile. That was only needed for the Land cannot tolerate the defilement of nation while in actual exile. [This the mitzvot of the Torah.

56 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5775