“For the land that you are coming to occupy is not
like the land of Egypt from which you left – that you sow it with your seed and
you water it by yourself. The land that
you pass over to occupy is a land of mountains and valleys. By the rain of the heaven it is
irrigated. It is a land to which Hashem
you G-d attends. His eyes are upon it
constantly – from the beginning of the year to the end of the year.” (Devarim 11:10-12)
Bnai Yisrael will soon enter the land of Israel. Moshe contrasts this land with the land of
Egypt. He explains that Egypt is
watered by a man-made irrigation system. The water is drawn from the Nile and
conveyed to the fields through this system of canals and irrigation
channels. This system is used for two
reasons. First, Egypt is an arid
country. The Nile is the only reliable
source of water. Second, the Nile
valley is relatively flat. This makes it possible to irrigate the fields
through a system of artificial waterways.
In contrast, the terrain of the land of Israel is
irregular. Fields are situated on hills
and in valleys. As it is impractical to
transport water uphill, an extensive irrigation system is not feasible. However, the land is blessed with adequate
precipitation. In short, Egypt must be
watered through the water of Nile. The
land of Israel relies on rain.
What is Moshe’s message? Certainly, in the middle of his final address to the nation, he
is not giving lessons in agriculture!
The commentaries offer different interpretations of Moshe’s words.
According to Rashi, Moshe’s primary objective was to
praise the land of Israel. His
intention was not merely to contrast the land of Israel to Egypt. He wished to emphasize the superiority of
the land of Israel. Bnai Yisrael viewed
Egypt as a fertile bountiful land.
Moshe assured the people that the land they will enter is even more
blessed. In Egypt it is necessary to
draw water from the Nile. In Israel the
fields will be moistened by the rain.
Without any personal effort the fields will be watered.[1] Furthermore, the uneven terrain is also a
blessing. Consider two lands with
similar borders. One land is flat the
other – like Israel – is of a more uneven terrain. The country with the uneven terrain will have more land within its
borders.[2]
Nachmanides offers a different interpretation of our
passages. After quoting Rashi’s
interpretation, Nachmanides explains that this interpretation does not
represent the simple meaning of the passages.
He contends that Moshe was not positing that the land of Israel is
better than Egypt. Instead, his point
was that the fertility and bounty of the land of Israel cannot be taken for
granted. The land’s prosperity is
uncertain. The land is completely
dependant upon rain. Unlike Egypt, it
cannot be artificially irrigated.
Therefore, the Almighty’s goodwill is crucial. He must provide the rain essential for survival.
This dependency makes is necessary to scrupulously
observe the Torah. Bnai Yisrael cannot
survive in the land through their own ingenuity. Artificial irrigation is not practical. Rain is essential. The
Almighty will only provide His blessing to an obedient nation. Disloyalty to the Torah will result in
drought and famine.[3]
In other words, the land of Israel is innately inferior
to the land of Egypt. It is not
innately fertile or rich. But this
apparent defect is actually a source of perfection. This material “defect” is a source of motivation for observance
of the Torah. This material “defect” is
a source of spiritual perfection!
“So that you will extend your days on the land that
Hashem promised to your forefathers – to give to them and their
descendants. It is a land flowing with
milk and honey.” (Devarim 11:9)
To some extend this dispute reflects two alternative
outlooks on the context of the passages that compare the land of Israel to
Egypt. The Torah generally
characterizes the land of Israel positively.
For example, earlier in the parasha, Moshe characterizes the land of
Israel and a land of abundant water and remarkable fertility.[4] The passage above immediately precedes our
passage. In the above pasuk, Moshe
admonished the people to observe the Torah so that they will retain possession
of this wonderful land. According to
Rashi, the comparison of the land of Israel to Egypt is consistent with this
context and the Torah’s general characterization of the land of Israel. In comparing the land of Israel to Egypt
Moshe admonished the people to devote themselves to the observance of the
Torah. Strict observance of the mitzvot
will be the key to retaining this invaluable legacy. In other words, according to Rashi, Moshe expounded on the
wonders and richness of the land of Israel in order to motivate Bnai Yisrael to
carefully observe the Torah. He
promised then a wonderful reward in exchange for their commitment. In this context, Moshe’s intention was to
stress the perfection of the land and its superiority over Egypt.
“And if you will be obedient to my commandments that
I command to you this day, and you will love Hashem your G-d and serve Him with
all your heart and soul, then I will provide rain in its proper time – in the
beginning and the end of the season – and you will gather your grain, oil and
wine.” (Devarim 11:13-14)
In contrast, Nachmanides, understands the comparison to the land of Egypt as an introduction to the above passages. These passages are the opening pesukim of the second paragraph of the Kriyat Shema. This paragraph explains that the security and wellbeing of the nation in the land of Israel is directly related to their observance of the Torah. If the Torah is observed carefully, then Hashem will provide the rain that is essential to the land of Israel. The land will be fertile and provide for the nation in abundance. However, if the nation neglects the Torah, then Hashem will withhold rain and the land will be sterile. Famine will ensue and Bnai Yisrael will be driven from the land.
The comparison to the land of Egypt is an
appropriate introduction to this paragraph.
Unlike Egypt, the land of Israel is not supported by a reliable source
of water. It is completely dependant
upon irregular rains. The fertility of
the land cannot be taken for granted. The prosperity of the land of Israel is
uniquely dependant upon Hashem’s providence.
Therefore, the nation must be very careful to secure Hashem’s support
through scrupulous observance of the mitzvot.
In this context, it was not Moshe’s intention to praise the land of
Israel. On the contrary, his intention
was to stress that the land is materially inferior to Egypt. But its very defect is designed to ensure to
spiritual perfection of Bnai Yisrael.
In short, Rashi relates the comparison to the land
of Egypt to the preceding passages in which Moshe motivates Bnai Yisrael to
observe the Torah. He tells the nation
that they will be rewarded for their devotion through receiving and retaining
the land of Israel in all of its abundance.
Nachmanides relates the comparison to the following passages. Moshe is warning the people that they cannot
survive in the land of Israel without Hashem’s constant support. The fertility and abundance of the land
cannot be taken for granted. Only
Hashem’s constant providence can assure the survival of the nation in the land
of Israel.
This dispute between Rashi and Nachminides is
perhaps expressed in a parallel dispute in halacha. The mishna in Tractate Berachot explains that we are required to
recite a blessing of thanks when the rain falls.[5] The mishne does not identify the
circumstances under which the blessing is recited. Bait Yosef contends that this blessing of thanksgiving is recited
in response to the first substantial rainfall after a period of drought.[6] Mishne Berurah accepts the ruling of the
Bait Yosef but adds that there is an exception. He explains that in the land of Israel the blessing is recited
with the first annual rainfall. In
other words, even if there is no preceding drought the blessing is recited. He explains that rainfall in the land of
Israel is unpredictable and cannot be depended upon. Therefore, each year the blessing must be recited with the first
rain. However, Mishne Berurah
acknowledges that there are other opinions.
According to P’ri Megadim, there is no distinction between the land of
Israel and other lands. In all cases,
the blessing is only recited with the first substantial rainfall that comes
after a drought.[7]
It is possible to explain the dispute between Mishne
Berurah and P’ri Megadim on a superficial level. Both agree that the blessing is only recited in response to the
alleviation of some form of affliction.
According to P’ri Megadim, the affliction must exist in the actual
physical environment. However,
according to Mishne Berurah relief from an affliction of psychological anxiety
is adequate to require a blessing of thanksgiving. Therefore, according to P’ri Megadim, even in the land of Israel
the blessing is only recited when a drought comes to an end. Some affliction in the actual environment –
in this case a drought – must be alleviated in order for the blessing to be
recited. But according to Mishne
Berurah, relief from anxiety alone is adequate to require a blessing of
thanksgiving. In the land of Israel,
anxiety over the uncertainty of rain is common. When this anxiety is relieved by the first substantial rains of
the season, the blessing is recited.
However, the dispute described above between Rashi
and Nachmanides may offer an alternative interpretation of this debate between
P’ri Megadim and Mishne Berurah.
According to Nachmanides, Moshe intended to tell the people that they
cannot assume that the rain will fall.
They must recognize that the land of Israel is uniquely dependant upon
Hashem’s providence. They should be
anxious regarding rainfall and this anxiety should motivate scrupulous
observance of the Torah. This is
consistent with Mishne Berurah’s position.
According to Mishne Berurah, in the land of Israel we are required to
recite the blessing over the rain every year.
In reciting this blessing we acknowledge Moshe’s message. We do not take the rain for granted. We recognize it as an expression of Hashem’s
providence and give thanks for this providence.
In contrast, P’ri Megadim’s position corresponds
with Rashi’s interpretation of Moshe’s message. The Torah consistently characterizes the land of Israel as a rich
and fertile land. Moshe was reiterating this characterization. This characterization is fundamental to
Moshe’s message. He was motivating Bnai
Yisrael to observe the Torah by promising a wonderful reward – the remarkable
land of Israel. In this context, Moshe
made every effort to reinforce the image of the land of Israel as a land
blessed with abundance. Any reference
to a defect in the land is inconsistent with this message. According to this interpretation, Mishne
Berurah’s position is untenable. It
would be inconsistent with this message for the Sages to create a blessing
predicated on a material defect of the land of Israel. In other words, Moshe is stressing that we
must always appreciate the perfection of the land of Israel. It would be
inappropriate for the Sages to establish and blessing that requires that we
freely engage in anxiety over the land.
According to Nachmanides, the position of P’ri Megadim is much more
reasonable. The land of Israel does not
have a special status in regards to the blessing over the rain. As in other lands the blessing is only
recited after a drought.
[1] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Devarim 11:10.
[2] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Devarim 11:11.
[3] Rabbaynu Moshe ben Nachman (Ramban / Nachmanides), Commentary on Sefer Devarim 11:10.
[4] Sefer Devarim
8:7-8.
[5] Mesechet Berachot 9:2.
[6] RavYosef Karo, Bait Yosef Commentary on Tur, Orach
Chayim 221.
[7] Rav Yisrael Meir Kagan, Mishne Berurah, 221:1.