Mishneh Torah, Kings and Wars 5

Hook

Ever wonder what could be compared to idolatry in Jewish thought, even without bowing to a statue? Rambam offers a surprising answer rooted in the very ground beneath our feet.

Context

Rambam's Mishneh Torah, compiled in the 12th century, aimed to be a comprehensive codification of all Jewish law. Here, in Kings and Wars, he moves from the practicalities of war to the profound spiritual significance of dwelling in Eretz Yisrael, demonstrating how seemingly disparate areas of Halakha are deeply interconnected.

Text Snapshot

At all times, a person should dwell in Eretz Yisrael even in a city whose population is primarily gentile, rather than dwell in the Diaspora, even in a city whose population is primarily Jewish. This applies because whoever leaves Eretz Yisrael for the Diaspora is considered as if he worships idols as I Samuel 26:19 states 'They have driven me out today from dwelling in the heritage of God, saying 'Go, serve other gods.'" (Mishneh Torah, Kings and Wars 5:12, https://www.sefaria.org/Mishneh_Torah%2C_Kings_and_Wars.5.12?lang=en&with=all&lang2=en)

Close Reading

Structure: From Swords to Soil

The transition from detailed laws of warfare and territorial conquest (prior sections discuss milchemet mitzvah and milchemet hareshut) to the sanctity of dwelling in Eretz Yisrael is striking. It signals that the land itself is not just a strategic asset but a spiritual imperative for the Jewish people.

Key Term: "עובד עכו"ם" (Worships Idols)

The comparison of leaving Eretz Yisrael to idol worship is incredibly strong. It's not a casual metaphor. It elevates dwelling in the land to a foundational spiritual act, implying that separation from it is a fundamental deviation from God's will.

Tension: Practicality vs. Piety

Rambam acknowledges legitimate reasons to leave (Torah study, marriage, commerce, famine), yet immediately qualifies them with conditions and even labels such actions as "not pious behavior." This creates a tension between the necessities of life and the ideal spiritual state of dwelling in the Land.

Two Angles

The Tziunei Maharan (on Kings and Wars 5:12:1) clarifies Rambam's source for the "idol worship" comparison. While the Gemara (Ketubot 111b, cited by הכ"מ) states, "כל הדר בחו"ל כאלו עובד עכו"ם" (Whoever dwells in the Diaspora is like an idol worshiper), Rambam uses the phrasing "כל היוצא לחוץ לארץ כאלו עובד עכו"ם" (Whoever leaves Eretz Yisrael for the Diaspora...). The Tziunei Maharan traces this precise wording to the Tosefta (Avodah Zarah 5) and Sifrei Devarim, highlighting that Rambam emphasizes the act of leaving, not just passive residence, as the point of spiritual deviation.

Practice Implication

This passage deeply informs the strong religious imperative to make Aliyah (immigrate to Israel) for many Jews, viewing it not just as a nationalistic act but a core spiritual obligation. It frames the decision to live outside Israel as one requiring serious halakhic and spiritual reflection.

Chevruta Mini

1. How does Rambam's allowance for leaving Eretz Yisrael for specific purposes (Torah, marriage, commerce) soften, or perhaps sharpen, the severe comparison to idol worship?
2. In what ways might the spiritual benefits of living in Israel (e.g., "sins forgiven," "merit the world to come," per 5:11) outweigh the practical difficulties or perceived opportunities elsewhere?

Takeaway

Dwelling in Eretz Yisrael is presented by Rambam as a foundational spiritual imperative, with leaving it likened to an act of profound spiritual alienation.