An Eye-Opener

Exploring the link between the land of Israel, Yetzias Mitzrayim, and the daily donning of Tefillin

When involved in a creative pursuit such as writing or designing, or anything else for that matter, many times it can be beneficial to temporarily set your work aside, and then look at it later with a refreshed pair of eyes.

Indeed this concept is often expressed by thought leaders:

Thomas W. Higginson remarked, "Originality is simply a pair of fresh eyes." Similarly, Marcel Proust observed, "The real voyage of discovery consists not in seeking new landscapes, but in having new eyes." Rabbi Jonathan Sacks¹ also reflects this idea, stating that a religious vision "does not show you something new. It shows you the things you have seen all along but never noticed."

The value of a fresh perspective is immense, whether it's in tackling a problem or evaluating an organization. Seeing with a fresh set of eyes helps us discern the larger picture, enabling us to 'see the forest for the trees.'

In Parashas Bo, the mitzvah of Tefillin is introduced as a means to commemorate the miraculous Exodus from Mitzrayim. The Tefillin, worn on the arm and forehead, contain passages from the Torah relating to Yetzias Mitzrayim. One such passage, featured in this Parasha, begins:

“והיה כי־יבאך ה’ אל־ארץ הכנעני כאשר נשבע לך ולאבתיך ונתנה לך”

“And when Hashem has brought you into the land of the Canaanites, as [God] swore to you and to your fathers, and has given it to you.”

This pasuk raises two prominent questions.

First, Rashi challenges the redundancy in the words: “ונתנה לך (He will have given it to you)." He argues that if God brings us to the land, it's implicit that He has given it to them.

Second, the link between the land of Israel, Yetzias Mitzrayim, and the daily donning of Tefillin requires exploration. What links these seemingly disparate elements?

To answer this, I would like to briefly explore a famous difference of opinion regarding the halachic significance of residing in Eretz Yisrael, based on an idea I recently learned together with my father.

The Torah explicitly mentions this mitzvah in Bamidbar²

“והורשתם את־הארץ וישבתם־בה כי לכם נתתי את־הארץ לרשת אתה”

"And you shall take possession of the land and settle in it, for I have assigned the land to you to possess."

The Rambam³ (Maimonides), expounds on this mitzvah. He describes how great Sages would show deep reverence for the land of Eretz Yisrael, expressing their devotion in physical ways such as kissing the land's borders and stones, and rolling in its dust. He emphasizes the incomparable merit of living and being buried in Eretz Yisrael, contrasting it with those who are brought there only after death.

However, it remains a historical enigma why the Rambam himself did not live in Israel. His emotional connection to the mitzvah is evident, yet his decision might have been influenced by the perilous conditions of Eretz Yisrael in his era.

Conversely, the Ramban⁴ (Nachmanides) criticizes the Rambam for not unequivocally stating that living in Eretz Yisrael is a positive Torah commandment. The Ramban asserts that it is a sin to allow the land to become desolate and remain in non-Jewish hands. He was the first to declare this commandment as binding for all times, emphasizing the obligation to conquer and settle in the Land of Israel.

Upon careful investigation of the language of these two eminent 12th-century Jewish scholars, we notice a subtle but significant difference in their perspectives. The Rambam (Maimonides) focuses on the individual obligation to live in Eretz Yisrael, while the Ramban (Nachmanides) broadens this to a collective, national duty, encapsulated in the phrase "LaReshet Es Haaretz," which means to establish a Jewish homeland.

This distinction is crucial when considering the application of mitzvos in the context of personal safety. Generally, for individual positive commandments, one is not expected to endanger oneself. However, the Ramban's interpretation suggests that if a mitzvah is a national imperative, involving the entire Jewish people, it transcends the usual boundaries of a positive commandment. In this broader national context, danger may not exempt one from the obligation. This debate between the Rambam and Ramban might clarify the apparent contradiction in Maimonides' stance - his eloquent praise for living in Eretz Yisrael versus his personal decision not to move there, potentially due to the dangers of his time.

In Parashas Lech Lecha⁵, during the Bris Bein HaBesorim, Hashem promises to give Avraham the land לרשתה. The Yerushalmi⁶ explores why the land is sometimes referred to as a matana (gift) and other times as a yerusha (inheritance). It suggests that since the land is initially received as a matana, it can subsequently be treated as a yerusha.

In halachic terms, the distinction between a gift and an inheritance is significant. While a gift can be refused, an inheritance cannot. This means, for example, that if one inherits a business with debts, they are obligated to settle those debts.

Avraham, seeking assurance, asks “במה אדע כי ארישנה” – “How do I know that I will inherit it?” essentially questioning how he can ensure that the land will become a permanent homeland for the Jewish people.

My father suggested that the debate between the Ramban and Rambam centers on the nature of the mitzvah in the current context – whether it is Yishuv (settling the land, akin to a matana) or LaReshet (establishing a homeland, a stronger form of acquisition akin to yerusha). Yishuv, as a matana, implies a less binding form of ownership, while LaReshet, like a yerusha, signifies a deeper, more permanent claim to the land, reflecting a fundamental difference in interpretation and approach.

Expanding on my father's perspective, I would like to suggest a third approach to understanding the acquisition of Eretz Yisrael, connecting it back to our Parashah.

Our first question was why does the Torah repeat the words “ ונתנה לך” “He will have given it to you”? Once He brings you to the land, surely He will have given it to you.

Rashi provides an insightful answer. He suggests that Eretz Yisrael should not be perceived merely as a Yerusha (inheritance), but as if it were given anew each day.

Rav Yerucham Levovitz extends this concept. We often say that the Torah, given through Moshe Rabbeinu, should be approached each day with a sense of novelty and affection. In the same vein, Eretz Yisrael, promised to Avraham and thus an inheritance to us, must be regarded as a daily gift, merited anew through our actions and perspective. This echoes Rashi's notion of viewing it with fresh eyes each day.

The daily act of placing the Tefillin between our eyes serves as a reminder of this continuous renewal. It helps us remember the larger context - our presence in Eretz Yisrael is a fulfillment of the promise made to Avraham, Yitzchak, and Yaacov. Furthermore, our ability to dwell here is a direct result of our liberation from Mitzrayim, allowing us to experience the Hashra’as HaShechina and contribute to the ultimate realization of Malchus Hashem, spreading forth from Eretz Yisrael.

All we need to do is look at the bigger picture. We need to put on our Tefillin and reflect on the daily gift of living in Eretz Yisrael.

Rabbi Sacks once wrote: “At some stage Jews stopped defining themselves by the reflection they saw in the eyes of God and started defining themselves by the reflection they saw in the eyes of their Gentile neighbours.”⁷

Perhaps the greatest way to experience renewal, seeing things as new and fresh every day is to look up at God instead of around at others. When we see through the eyes of God, we can truly appreciate our place in Eretz Yisrael. Living here is not just living in a land, rather it is living as a manifestation of God's promise and presence. Rabbi Sacks eloquently wrote “God lives wherever we open our eyes to his radiance, our hearts to his transforming love.”⁸

May we always be worthy of perceiving the deeper, long-term religious vision inherent in Eretz Yisrael.

1. Celebrating Life p. 3

2. Bamidbar 33:53

3. Mishna Torah Hilchos Melachim 5:10-12

4. Sefer Hamitzvos and his commentary on Bamidbar 33

5. Bereshis 16:7

6. Bava Bara 8:2

7. Future Tense p. 59  

8. The Great Partnership p. 98