Do Not Cause the Land to Become Deceptive

"Do not deceive the land." This is a warning to deceivers. Alternatively, "Do not deceive the land" means, do not cause the land to become deceptive towards you. For blood will deceive. Rabbi Yashiyah says, using a wordplay, "It will cause wrath to be directed even towards the land." And concerning the land, there shall be no atonement. Why is it stated? Because it is said, "And they shall expiate their sin." This teaches that if an incident of the Golden Calf were to occur again, and afterward it is discovered who the killer is, I hear that we would exempt him. Therefore, it is stated, "And concerning the land, there shall be no atonement." And concerning the land, there shall be no atonement. Just as with a person, we hang the guilty one, so too with the calf, we hang it. "And do not defile the land." It is pure from defilement, while not all lands are pure from defilement. "Dwelling among the children of Israel." Can it mean within one hundred out of one thousand? Therefore, it is stated, "Dwelling among the children of Israel." And some say, within each and every tribe. And some say, within all the tribes. Rabbi Nehorai says, "For I am the Lord who dwells [could dwell] even in exile." Therefore, it is stated, "In the land." Or [alternatively], "In the land while you are in exile." Therefore, it is stated, "Dwelling among the children of Israel." At a time when the children of Israel are in the land and not when they are outside the land. "And do not defile the land." The Scripture reveals that the shedding of blood defiles the land and removes the divine presence. Because the shedding of blood brought the destruction of the Temple. There was an incident involving two priests who were equal in stature and ran to ascend the ramp together. One of them pushed his companion within four cubits and took a knife and stabbed him in the heart. Rabbi Tzadok came and stood on the steps of the Hall and said, "Hear me, our brothers, the House of Israel. It says, 'If a slain person be found fallen in the land...' Let us determine who is fit to bring the heifer to the sanctuary or the courtyards." They all burst into tears. And then the father of the infant came and said to them, "Our brothers, I have appeased you. My child is still a fluttering bird, and the knife has not become impure. This teaches you that the impurity of knives is more severe for Israel than the shedding of blood." And it also says, "Moreover, innocent blood has been shed." From here it is taught that due to the sin of shedding blood, the divine presence departs from Israel, and the sanctuary becomes impure."I, who dwell among them, hold dear the children of Israel. Even though they are impure, the divine presence remains among them, as it is stated, 'I dwell among them in their impurities.'" Rabbi Nathan says, "The children of Israel are beloved, for wherever they are exiled, the divine presence is with them." They were exiled to Egypt, and the divine presence was with them, as it is said, "I revealed Myself to the house of your father." They were exiled to Babylon, and the divine presence was with them, as it is said, "For your sake, I am sending to Babylon." They were exiled to Elam, and the divine presence was with them, as it is said, "And I will set My throne in Elam." They were exiled to Edom, and the divine presence was with them, as it is said, "Who is this coming from Edom?" And when they return, the divine presence returns with them, as it is said, "And the Lord your God will bring you back." It does not say "and He will return," but rather "and He will bring back." It also says, "With me from Lebanon, my bride." Rabbi says, based on a parable: A king said to his servant, "If you seek me, I will be with my children. As long as you seek me, I will be with my children." Similarly, it says, "The One who dwells among them in their impurities."