Underlying Connections
We live in a disjointed reality, an "alma d'peruda". Our world is divided by the physical and the spiritual, the holy and the profane, aspects of charity and justice, and so on. Yet, there exists an underlying connection that unites these divisions. There is always some intermediary stage or shared level that combines both sides. This axiomatic truth is established by the esoteric teachings of the Torah, and is corroborated by our own examination and study of the world around us, in all fields.
This lucid viewpoint leads us to a comprehensive outlook on the world, giving us a glimpse of the latent oneness of the universe.
Two Types of Mitzvot
One example of this principle may be found in the mitzvot of the Torah. All mitzvot may be categorized into two types: mitzvot dependent on the Land of Israel to be fulfilled; and mitzvot that are incumbent even for those living outside of Israel. (Kidushin 36b)
What binds these two categories of mitzvot together?
The inner connection between these two groups is revealed in the remarks of Nachmanides (on Genesis 26:5, Deuteronomy 11:18). He explained that the root of allmitzvot, in terms of their inner purpose, is in the Land of Israel. Performance of mitzvot outside the Land does not accomplish a true goal or end. They are a means of bringing the Jewish people back to their land. These mitzvot maintain the holiness of the people, so that when they return to the Land, they will not need to re-invent their culture and ways. They will not return to Israel like a young nation, newly arrived on the stage of history, but will be able to continue their ancient traditions.
As the Sages wrote, "Even though I exile you from the Land, be distinguished with mitzvot, so that when you return they will not seem new to you." (Sifri on Deuteronomy 11:18)
From this we see that both types of mitzvot share a common dimension that is dependent on the Land of Israel.
Land, the Foundation of Life
In the material world, land is the most basic asset of the individual and the nation. "A person without land is not a person." (Yevamot 63a) This is even truer regarding the nation. Even when a nation expresses itself in the higher realms - the arts, sciences, and so on - it still requires the basic foundation of land. Land is like the roots of a great tree. Without the growth and beauty of its branches and fruit, the tree is an ugly stump ("No job is as lowly as agriculture." [ibid.]). Nonetheless, the roots give life to the entire tree. They are the foundation for all of its fruit and beauty.
Just as in the material world, so too in the spiritual realm: all mitzvot are based on the common denominator of mitzvah-performance in the Land.
Which Mitzvah Combines Both Categories Of Mitzvot?
To find a mitzvah that serves as an intermediary between these two categories of mitzvot, we need a mitzvah that, on one hand, is a personal obligation, not dependent upon living in Israel. On the other hand, it should be openly connected to the Land of Israel. The special qualities of the Land should be clearly recognizable in it.
The mitzvah of the Four Species (arba'a minim) is a perfect match for these requirements. It is an obligation of every individual, even outside of Israel. At the same time, the Four Species remind us of the Land and the harvest, its foliage and beautiful fruit. "Take for yourself a fruit of the citron tree, a palm frond, myrtle branches, and willows of the brook." (Leviticus 23:40)
Succot and the Land of Israel
In fact, the entire holiday of Succot is integrally connected to the sanctity of the Land of Israel and our joy in its fruit. The sages taught that an extra month may be added to the year to ensure that the holiday will fall during the harvest season. (Sifri 192)
We especially sense the connection of the Succot holiday to the Land in the etrog fruit, which the Zohar compares to the heart, encompassing all of the fundamental forces of the body. In Israel, it is easy to fulfill this holy mitzvah with joy and beauty. As Maimonides explained, one reason that the Torah chose these particular species was their wide availability in the Land of Israel. (Guide to the Perplexed 3:43)
In the Diaspora, however, this mitzvah is difficult and costly. The great effort and expense of attaining these species in the cold and distant lands of our exile reminds us of the desirability of our beloved land, a land that matches the holiness of our inner soul. It was precisely the mitzvah of the Four Species that Rabbi Yochanan ben Zakai utilized to commemorate the Temple, by extending its performance to seven days (as was done in the Temple). (Rosh Hashanah 30a) Because of this connection, great scholars in previous generations made tremendous efforts in order to acquire an etrog grown in the Land of Israel.
Grafted Etrogim Outside of Israel
In recent years, it has been discovered that the vast majority of etrogim grown outside of Israel are from lemon trees with etrog branches grafted on. These grafted etrogim, despite their external shine and beauty, are not fit for fulfilling the mitzvah.
In our days, the kosher etrog has become another building block in our love for the Land. The agricultural settlements in Israel now provide etrogim that are supervised to ensure they are not from grafted trees. It is Divine providence that we should only be able to properly fulfill this precious mitzvah, connected to the season when it is fitting to show our love and concern for the Land of Israel, by demonstrating our preference for the fruits of the produce of the holy land. Additionally, as more etrogim of Israel are purchased, our brothers working the Land will be able to plant new orchards, so that all can share in the mitzvah of building and settling the Land of Israel - a mitzvah that is on par with the entire Torah.
[Based on Etz Hadar, "Introduction" (1907)]
We live in a disjointed reality, an "alma d'peruda". Our world is divided by the physical and the spiritual, the holy and the profane, aspects of charity and justice, and so on. Yet, there exists an underlying connection that unites these divisions. There is always some intermediary stage or shared level that combines both sides. This axiomatic truth is established by the esoteric teachings of the Torah, and is corroborated by our own examination and study of the world around us, in all fields.
This lucid viewpoint leads us to a comprehensive outlook on the world, giving us a glimpse of the latent oneness of the universe.
Two Types of Mitzvot
One example of this principle may be found in the mitzvot of the Torah. All mitzvot may be categorized into two types: mitzvot dependent on the Land of Israel to be fulfilled; and mitzvot that are incumbent even for those living outside of Israel. (Kidushin 36b)
What binds these two categories of mitzvot together?
The inner connection between these two groups is revealed in the remarks of Nachmanides (on Genesis 26:5, Deuteronomy 11:18). He explained that the root of allmitzvot, in terms of their inner purpose, is in the Land of Israel. Performance of mitzvot outside the Land does not accomplish a true goal or end. They are a means of bringing the Jewish people back to their land. These mitzvot maintain the holiness of the people, so that when they return to the Land, they will not need to re-invent their culture and ways. They will not return to Israel like a young nation, newly arrived on the stage of history, but will be able to continue their ancient traditions.
As the Sages wrote, "Even though I exile you from the Land, be distinguished with mitzvot, so that when you return they will not seem new to you." (Sifri on Deuteronomy 11:18)
From this we see that both types of mitzvot share a common dimension that is dependent on the Land of Israel.
Land, the Foundation of Life
In the material world, land is the most basic asset of the individual and the nation. "A person without land is not a person." (Yevamot 63a) This is even truer regarding the nation. Even when a nation expresses itself in the higher realms - the arts, sciences, and so on - it still requires the basic foundation of land. Land is like the roots of a great tree. Without the growth and beauty of its branches and fruit, the tree is an ugly stump ("No job is as lowly as agriculture." [ibid.]). Nonetheless, the roots give life to the entire tree. They are the foundation for all of its fruit and beauty.
Just as in the material world, so too in the spiritual realm: all mitzvot are based on the common denominator of mitzvah-performance in the Land.
Which Mitzvah Combines Both Categories Of Mitzvot?
To find a mitzvah that serves as an intermediary between these two categories of mitzvot, we need a mitzvah that, on one hand, is a personal obligation, not dependent upon living in Israel. On the other hand, it should be openly connected to the Land of Israel. The special qualities of the Land should be clearly recognizable in it.
The mitzvah of the Four Species (arba'a minim) is a perfect match for these requirements. It is an obligation of every individual, even outside of Israel. At the same time, the Four Species remind us of the Land and the harvest, its foliage and beautiful fruit. "Take for yourself a fruit of the citron tree, a palm frond, myrtle branches, and willows of the brook." (Leviticus 23:40)
Succot and the Land of Israel
In fact, the entire holiday of Succot is integrally connected to the sanctity of the Land of Israel and our joy in its fruit. The sages taught that an extra month may be added to the year to ensure that the holiday will fall during the harvest season. (Sifri 192)
We especially sense the connection of the Succot holiday to the Land in the etrog fruit, which the Zohar compares to the heart, encompassing all of the fundamental forces of the body. In Israel, it is easy to fulfill this holy mitzvah with joy and beauty. As Maimonides explained, one reason that the Torah chose these particular species was their wide availability in the Land of Israel. (Guide to the Perplexed 3:43)
In the Diaspora, however, this mitzvah is difficult and costly. The great effort and expense of attaining these species in the cold and distant lands of our exile reminds us of the desirability of our beloved land, a land that matches the holiness of our inner soul. It was precisely the mitzvah of the Four Species that Rabbi Yochanan ben Zakai utilized to commemorate the Temple, by extending its performance to seven days (as was done in the Temple). (Rosh Hashanah 30a) Because of this connection, great scholars in previous generations made tremendous efforts in order to acquire an etrog grown in the Land of Israel.
Grafted Etrogim Outside of Israel
In recent years, it has been discovered that the vast majority of etrogim grown outside of Israel are from lemon trees with etrog branches grafted on. These grafted etrogim, despite their external shine and beauty, are not fit for fulfilling the mitzvah.
In our days, the kosher etrog has become another building block in our love for the Land. The agricultural settlements in Israel now provide etrogim that are supervised to ensure they are not from grafted trees. It is Divine providence that we should only be able to properly fulfill this precious mitzvah, connected to the season when it is fitting to show our love and concern for the Land of Israel, by demonstrating our preference for the fruits of the produce of the holy land. Additionally, as more etrogim of Israel are purchased, our brothers working the Land will be able to plant new orchards, so that all can share in the mitzvah of building and settling the Land of Israel - a mitzvah that is on par with the entire Torah.
[Based on Etz Hadar, "Introduction" (1907)]