Mishneh Torah, Kings and Wars 5

Sugya Map

• Issue: The profound spiritual gravity ascribed to leaving Eretz Yisrael.
• Nafka Mina(s): Halachic priority of Yishuv Eretz Yisrael; the hashkafic weight of aliyah/yeridah decisions; the non-equivalence of Jewish life in Eretz Yisrael vs. Chutz La'aretz.
• Primary Sources: Mishneh Torah, Kings and Wars 5:12:1; I Samuel 26:19; Tosefta Avodah Zarah 5; Sifrei Devarim 333; Ketubot 111a.

Text Snapshot

"שֶׁכָּל הַיּוֹצֵא לְחוּצָה לָאָרֶץ כְּאִלּוּ עוֹבֵד עֲבוֹדָה זָרָה שֶׁנֶּאֱמַר (שמואל א כו, יט) 'כִּי גֵרְשׁוּנִי הַיּוֹם מֵהִסְתַּפֵּחַ בְּנַחֲלַת ה' לֵאמֹר לֵךְ עֲבֹד אֱלֹהִים אֲחֵרִים'."¹

• Dikduk/Leshon nuance: The Rambam uses "הַיּוֹצֵא" (one who leaves) rather than "הַדָּר" (one who dwells), a subtle but significant distinction from the commonly cited Gemara in Ketubot. The phrase "כְּאִלּוּ עוֹבֵד עֲבוֹדָה זָרָה" (as if he worships idols) is a powerful metaphor, indicating spiritual betrayal rather than literal idolatry.

Readings

• Kessef Mishneh (on MT Kings and Wars 5:12:1)²: Briefly cites Ketubot 111a as the source, which states "כל הדר בחו"ל כאילו עובד ע"ז."
• Tziunei Maharan (on MT Kings and Wars 5:12:1)³: Astutely observes Rambam's linguistic deviation from Ketubot 111a. He convincingly argues that Rambam's precise phrasing, "כל היוצא לחוץ לארץ כאלו עובד עכו"ם," originates from the Tosefta Avodah Zarah 5⁴ and Sifrei Devarim 333⁵. This resolves the apparent discrepancy and emphasizes the act of departure.

Friction

• Kushya: Why would Rambam alter the Gemara's "הדר" (dweller) to "היוצא" (leaver) if Ketubot 111a is his source, seemingly adding a chiddush without explicit indication?
• Terutz: As per Tziunei Maharan, Rambam's wording is not an alteration but a faithful reflection of his primary midrashic sources (Tosefta, Sifrei), which explicitly phrase it as "היוצא." This underscores that the sin's gravity lies in the decision and act of abandoning Eretz Yisrael, not merely being born or temporarily residing abroad.

Intertext

• I Samuel 26:19: David's lament, "כִּי גֵרְשׁוּנִי... לֵאמֹר לֵךְ עֲבֹד אֱלֹהִים אֲחֵרִים,"⁶ serves as the pasukic proof-text, interpreted by Chazal as a metaphor for the spiritual void of leaving God's heritage.
• Ketubot 111a: "כל הדר בחו"ל כאילו עובד ע"ז."⁷ This Gemara, though not the sole source for Rambam's wording, nevertheless reinforces the deep spiritual connection between Eretz Yisrael and Avodat Hashem.

Psak/Practice

Rambam's robust stance, equating leaving Eretz Yisrael to Avodah Zarah, profoundly shapes halachic and hashkafic priorities. While exceptions exist for pressing needs (Torah, marriage, parnassah in dire straits), the default remains to dwell within Eretz Yisrael. This elevates Yishuv Eretz Yisrael from a mere mitzvah to a foundational pillar of Jewish existence, impacting meta-psak heuristics regarding aliyah and yeridah.

Takeaway

Rambam, drawing on earlier midrashic sources, precisely frames the act of leaving Eretz Yisrael as a profound spiritual transgression, underscoring its unparalleled sanctity and centrality to Jewish life.

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¹ Mishneh Torah, Kings and Wars 5:12:1. ² Kessef Mishneh, Mishneh Torah, Kings and Wars 5:12:1, citing Ketubot 111b. ³ Tziunei Maharan, Mishneh Torah, Kings and Wars 5:12:1. ⁴ Tosefta Avodah Zarah 5:2. ⁵ Sifrei Devarim 333:17. ⁶ I Samuel 26:19. ⁷ Ketubot 111a.