The special designation of the Land of Israel as the site of the Divine Presence, and the privilege of residing there, result in higher risks.
Toward the end of Parashat Eikev, Moshe informs Benei Yisrael about the unique quality of Eretz Yisrael:
For the land into which you are crossing to possess is not like the land of Egypt, from which you left, where you sow your seed and then irrigate by foot, like a vegetable garden. For the land into which you are crossing to possess is a land of mountains and valleys; you drink water from the rain of the heavens… (11:10-11)
Rashi explains these verses as speaking in praise of Eretz Yisrael, where fields are irrigated effortlessly, by rainwater, rather than requiring manual irrigation. The Ramban, by contrast, claimed that these verses serve as an introduction to the subsequent section, the second paragraph of the daily shema recitation, which warns of the disastrous consequences of the nation’s disobeying the Torah. Moshe informs the people that if they forsake God, He will withhold rainfall, thus causing them to leave the land and settle elsewhere (11:17). The Ramban claims that it is in this respect that Moshe distinguishes between Eretz Yisrael and Egypt. Whereas Egypt enjoys the reliability of the Nile River which served as a constant water source, from which agricultural fields could be irrigated, Eretz Yisrael depends upon rainfall. Benei Yisrael’s ability to survive in the land thus hinges upon their worthiness of God’s blessing of plentiful amounts of rain.
Rav Yechezkel Levenstein noted that this quality of Eretz Yisrael is characteristic of sacred entities. The greater an object’s sanctity, the more fragile it is. The special designation of the Land of Israel as the site of the divine presence, and the privilege of residing there, result in higher risks. The nation’s residence in Eretz Yisrael is a great privilege, and for this very reason it can be so easily disrupted by insufficient winter rains.
Rav Yechezkel added that this applies equally to the human soul. The soul is sacred, and for this reason it can so easily be tainted and corrupted. Rav Yechezkel cites in this context Rabbi Elazar Ha-kapar’s warning in Pirkei Avot (4:21), “Envy, lust and honor remove a person from the world.” According to Rav Yechezkel, this Mishna underscores the fragility of the human soul. Because the soul is so sacred, it can easily become corrupted by the familiar emotions of envy, lust and craving for attention. A person who does not exercise constant diligence and discipline to keep his emotions in check runs the risk of spiritual downfall. The soul, the person’s most valuable commodity, is also the most vulnerable commodity. It must therefore be protected through intensive, ongoing introspection and a dedicated effort to constantly improve.
Courtesy of Yeshivat Har Etzion - www.etzion.org.il