Arukh HaShulchan, Orach Chaim 247:1-8

Sugya Map

• Issue: The halachic status and contemporary applicability of Mitzvat Yishuv Eretz Yisrael (settling the Land of Israel). Is it a positive commandment bizman hazeh?
• Nafka Mina(s):
  • The obligation to make aliyah.
  • The prohibition against leaving Eretz Yisrael.
  • Prioritization of yishuv ha'aretz over other halachic considerations.
• Primary Sources: Ramban (ad. Sefer HaMitzvot, Aseh 4)¹; Sifrei Devarim 12:29²; Ketubot 110b-111a³; Arukh HaShulchan, Orach Chaim 247:1-2⁴.

Text Snapshot

Arukh HaShulchan, Orach Chaim 247:1-2: "מצות ישיבת ארץ ישראל היא מצוה גדולה וקדושה מאוד... והרמב"ן מנה אותה למצוה בפני עצמה, וכן היא דעת רוב הפוסקים. ב. ובגמרא [כתובות ק"י ע"ב] איתא: 'לעולם ידור אדם בארץ ישראל, אפילו בעיר שרובה גוים, ואל ידור בחוץ לארץ אפילו בעיר שרובה ישראל'. והרמב"ן כתב בפירושו על התורה ובהשגותיו על הרמב"ם [שם ובמצות עשה ד'] שהמצוה נוהגת גם בזמן הזה."⁴

The phrase "מצוה בפני עצמה" underscores its independent, non-contingent nature. "נוהגת גם בזמן הזה" directly addresses and affirms its contemporary application, leaving no room for ambiguity.

Readings

1. Ramban (Sefer HaMitzvot, Aseh 4)¹: Chiddush – Yishuv Eretz Yisrael is a positive mitzvah d'Oraita applicable in all generations, stemming from the command to inherit and settle the land. He famously critiques the Rambam's omission.
2. Rashi/Tosafot (Ketubot 110b s.v. "מצוה")⁵: Chiddush – While dwelling in Eretz Yisrael is meritorious, the specific mitzvah might be restricted to the era of conquest or tied exclusively to mitzvot ha'tluya ba'aretz, implying a limited or non-standalone applicability today.

Friction

• Kushya: How can Yishuv Eretz Yisrael be an active mitzvah today, given the pasuk (Devarim 12:29) primarily relates to conquest, an act requiring a Sanhedrin and king, and Rambam notably omits it from his list of 613? This absence suggests it's not a standalone, perpetual obligation.
• Terutz: Ramban (ad. Sefer HaMitzvot, Aseh 4)¹ clarifies that the mitzvah's essence is not solely conquest, but dwelling in and not leaving the land fallow. The Gemara (Ketubot 110b)³ itself emphasizes the merit of dwelling in Eretz Yisrael even in a state of exile, solidifying its contemporary relevance irrespective of political sovereignty. The Arukh HaShulchan embraces this, viewing the mitzvah as a continuous, individual obligation.

Intertext

• Sifrei Devarim 12:29: "ירושתה וישיבתה, ישיבתה כמצוות ירושתה"² – This foundational Midrash links dwelling directly to the commandment of inheritance, implying a continuous, active mitzvah.
• Ketubot 110b: "לעולם ידור אדם בארץ ישראל, אפילו בעיר שרובה גוים..."³ – The Gemara's unequivocal declaration provides the bedrock for the Ramban's and Arukh HaShulchan's stance on the mitzvah's contemporary force.

Psak/Practice

The Arukh HaShulchan (OC 247:2)⁴ explicitly rules that the mitzvah of Yishuv Eretz Yisrael "נוהגת גם בזמן הזה," aligning with the Ramban. This decisive psak forms the bedrock of modern halacha regarding aliyah, influencing religious Zionist thought and practice. While practical considerations for aliyah exist, the fundamental obligation to live in Eretz Yisrael and the prohibition of leaving it (without specific halachic grounds) remain normative.

Takeaway

The Arukh HaShulchan unequivocally affirms Yishuv Eretz Yisrael as a living, active mitzvah today, reflecting the Ramban's view that its essence transcends conquest to encompass dwelling and building the land.

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¹ Ramban, Sefer HaMitzvot, Aseh 4. ² Sifrei Devarim 12:29. ³ Ketubot 110b. ⁴ Arukh HaShulchan, Orach Chaim 247:1-2. ⁵ Rashi, Ketubot 110b s.v. "מצוה"; Tosafot, Ketubot 110b s.v. "מצוה".