לקוטי שיחות חלק יג - מסעי ב

According to the Rambam, the prohibition against leaving Eretz Yisroel is because Eretz Yisroel is the place that Hashem chose for the Jewish people in proper times. Therefore, the Rambam says: “Just as it is forbidden to leave the Land for outside the Land, so too it is forbidden to leave Bavel for other lands, as it says, ‘They shall be brought to Bavel, and there they shall remain.’” This is because Bavel is the place that Hashem chose for the Jewish people during the time of exile.

From the verse, “You shall take possession of the land and dwell in it,” the Ramban learns that there is a mitzvah to live in Eretz Yisroel. The Rambam also brings several laws regarding living in Eretz Yisroel.

The Rambam states: “Just as it is forbidden to leave the Land for outside the Land, so too it is forbidden to leave Bavel for other lands, as it says, ‘They shall be brought to Bavel, and there they shall remain.’”

The explanation is: regarding the reason for the prohibition against leaving Bavel, there are two explanations. Rashi explains that it is “because there are yeshivos there that constantly spread Torah.” According to this, the law applies specifically when there are yeshivos in Bavel. The Rambam, however, says, as mentioned above, that this law is based on the verse.

This can be understood by first explaining that there are two aspects to the prohibition against leaving Eretz Yisroel. First, it is because of the holiness of Eretz Yisroel. Second, it is because Eretz Yisroel is the place Hashem chose for the Jewish people in proper times.

In connection with the second aspect, the Rambam says, “Just as it is forbidden to leave the Land.” He does not say “Eretz Yisroel,” which would emphasize the holiness of the land, but simply “the Land,” alluding to the idea of Hashem’s choice of the land. “So too it is forbidden to leave Bavel for other lands,” including even Eretz Yisroel, because Bavel is the place Hashem chose for the Jewish people during the time of exile.

Although many Amoraim did in fact go up from Bavel to Eretz Yisroel, this follows the same pattern as leaving Eretz Yisroel itself. Since the Rambam compares the two with the words “just as” and “so too,” leaving is permitted under certain conditions, such as in order to study Torah.

Based on this, the continuation of the Rambam’s laws can be understood. First, he states that “it is forbidden to live in the land of Egypt because its deeds are corrupt.” He then continues to the opposite extreme: “It is always forbidden to leave Eretz Yisroel for outside the Land.” As explained above, the term “Eretz Yisroel” points to the holiness of the land.

The Rambam then continues regarding the holiness of Eretz Yisroel, saying that “the great sages would kiss its dust,” and so on. After that he says, “A person should always live in Eretz Yisroel, even in a city whose majority are gentiles.” In this wording, it is not clear whether the reason is because of the holiness of the land or because of Hashem’s choice of it. Therefore, it is stated here, because at this point the Rambam is also speaking about the aspect of Hashem’s choice.

That is why he continues: “Just as it is forbidden to leave the Land for outside the Land, so too it is forbidden to leave Bavel.” This is because of Hashem’s choice of Bavel during the time of exile.

Similarly, in the bond between the Jewish people and Hashem, there are two dimensions. First, there is Hashem’s choice of the Jewish people. Second, there is the holiness of the Jewish people that comes through their service.

The advantage of Hashem’s choice is that it applies in every situation and does not depend on a person’s service. However, there is also an advantage to the bond that comes through holiness: through it, the connection that comes from Hashem’s choice shines in a revealed way.