The Sifrei Devarim, a collection of legal interpretations on the Book of Deuteronomy, touches on just that feeling. It warns, in a powerful verse, about the potential of being "lost quickly from the good land." But what does that really mean?
The text explains that this "lost" feeling is about exile – not just physical displacement, but being driven from something truly special. And here’s where it gets interesting. It's not just about leaving a physical place, but also losing something far more profound. Rabbi Yehudah suggests that this "good" isn't just the land of Israel, but something even deeper: the Torah itself. The Torah is described as a "goodly acquisition" (Proverbs 4:2) – something we should never forsake. It's a powerful thought, isn't it? That losing our connection to Torah is a kind of exile in itself.
But how do we maintain that connection? How do we make sure we don't get lost?
The Sifrei Devarim then moves on to Deuteronomy 11:18: "And you shall place these words upon your hearts and upon your souls." Obviously, this refers to Torah. But it goes further. "And you shall bind them as a sign upon your hands" – this, the text says, refers to tefillin. Now, tefillin are those small, black leather boxes containing scrolls with scriptural verses, worn by observant Jews during morning prayers. They're a physical reminder of our commitment.
So, the text makes a connection between Torah study and tefillin. But the question arises: what about other mitzvot (commandments)? Are they included? The text uses a method called binyan av, an inductive analogy, to include other commandments. Basically, tefillin and Torah study aren't exactly alike. But they share characteristics: they're both commandments that involve the body, and they're not dependent on being in the land of Israel. They apply everywhere.
Therefore, the text concludes, all commandments pertaining to the body that are not dependent on the land apply both in Israel and outside it. But those commandments that are dependent on the land, like agricultural offerings, apply only in Israel.
Except, of course, there are exceptions to the exception! The text mentions arlah (the prohibition of eating fruit from a tree in its first three years, Leviticus 19:23) and kilayim (the prohibition of planting different species together, Deuteronomy 22:9) as examples of commandments that do apply outside of Israel, even though they seem land-dependent. And Rabbi Eliezer adds chadash (the prohibition of eating new grain before the offering of the Omer, Leviticus 23:14) to the list.
What's the takeaway here? It's not just about following the rules, but about understanding the principles behind them. It's about recognizing that even in exile, even when we feel "lost," we can still connect to something greater through Torah and mitzvot.
It makes you wonder, doesn’t it? What “good land” are we in danger of losing today? And what mitzvot, what actions, can we take to keep ourselves connected, grounded, and present in the goodness that surrounds us?