What the Torah Says About Living in the Land of Israel

My friend Sarah grew up hearing her grandmother talk about aliyah – the dream of moving to Israel. But when Sarah mentioned it to her rabbi, he asked a surprising question: “Is it actually a commandment, or just a nice idea?” Sarah had always assumed living in Israel was an obvious Torah requirement. Turns out, it’s one of Judaism’s most debated questions.

For centuries, Jewish scholars have disagreed about whether living in the Land of Israel is a biblical commandment that applies today. Some say it’s one of the 613 mitzvot. Others argue it was only for ancient times. Still others see it as spiritually valuable but not legally obligatory. The debate reveals something important: how we understand this question shapes how we think about Jewish identity, exile, and what it means to live a Jewish life.

Quick Takeaways

• The Torah commands “you shall possess the land and dwell in it” (Numbers 33:53), but scholars debate whether this applies today
• Nachmanides (Ramban) counts living in Israel as one of the 613 commandments; Maimonides (Rambam) does not include it in his list
• Many mitzvot can only be performed in Israel, including agricultural laws like tithes and the sabbatical year
• Different Jewish movements have varying positions on whether living in Israel is obligatory, recommended, or optional
• The Talmud teaches that even walking four cubits (about 7 feet) in Israel has spiritual significance
• Historical circumstances, personal obligations, and spiritual readiness all factor into individual decisions about moving to Israel
• The land’s unique spiritual status remains central to Jewish theology across all denominations, regardless of where Jews live

The Biblical Foundation

The Torah establishes the Land of Israel’s importance from the very beginning. God’s first words to Abraham include a command: “Go forth from your land, from your birthplace, and from your father’s house to the land that I will show you” (Genesis 12:1). This wasn’t just travel advice. It was the start of an eternal covenant linking the Jewish people to a specific piece of geography.

Later, God makes the promise explicit: “To your descendants I have given this land” (Genesis 15:18). The land wasn’t just promised – it was given. And with that gift came expectations.

The clearest biblical statement comes in the book of Numbers. As the Israelites prepare to enter the land after 40 years of wandering, God commands: “You shall possess the land and dwell in it, for to you have I given the land to possess it” (Numbers 33:53). This verse sits at the center of the debate about whether living in Israel is a commandment.

Throughout the Torah, the land appears as more than real estate. It’s described as a land that God watches constantly (Deuteronomy 11:12), a land flowing with milk and honey (Exodus 3:8), and a land that responds to the behavior of its inhabitants by either flourishing or expelling them (Leviticus 18:28).

What Makes the Land of Israel Different

Jewish tradition views the Land of Israel as having unique spiritual properties. The Talmud states: “A person who walks four cubits in the Land of Israel is assured that he is one deserving of the World to Come” (Ketubot 111a). Even a simple walk carries spiritual weight.

The rabbis taught that prophecy – the highest level of communion with God – is only possible in or about the Land of Israel. While this may sound like ancient mysticism, it reflects a core belief: the land provides a special channel for divine connection. As the Sages said, “The air of Israel makes one wise.”

This isn’t about soil composition. It’s about what the land represents in Jewish theology. The Land of Israel is called “the portion of God” – a place where divine providence operates more directly than elsewhere. Whether this is understood literally or metaphorically depends on who you ask, but the concept remains central.

The land also demands a higher standard of behavior. The Torah warns that the land itself will “vomit out” its inhabitants if they engage in certain sins (Leviticus 18:25). This image of the land as morally responsive reinforces its unique status in Jewish thought.

The Great Debate: Is It a Mitzvah?

Here’s where it gets interesting. Two of Judaism’s greatest scholars – Maimonides (Rambam) and Nachmanides (Ramban) – fundamentally disagreed about whether living in Israel counts as one of the 613 commandments.

Nachmanides argued forcefully that it is. In his critique of Maimonides’ list of the 613 mitzvot, Ramban wrote: “In my opinion, this verse commands one of the 613 mitzvot. We are commanded to settle and dwell in the land for it was given to the Jewish people, and we cannot reject the portion of God.”

Ramban based his position on Numbers 33:53 and supported it with evidence from Jewish law. For example, Jewish law gives preference to the spouse who wants to move to Israel in divorce cases. If a husband wants to move to Israel but his wife refuses, she can be divorced without receiving her ketubah (marriage settlement). If she wants to move and he refuses, she receives her full ketubah. Why would the law favor moving to Israel unless it was a commandment?

Similarly, Jewish law generally forbids leaving the Land of Israel. You can’t turn around an obligation to leave into a prohibition against leaving unless there’s an underlying commandment to be there.

Maimonides took a different approach. He didn’t include living in Israel in his authoritative list of the 613 mitzvot. Yet he extensively discussed the importance of living there in his legal code, citing the very same Talmudic passages that praise the land. He wrote that it’s permissible to live anywhere except Egypt, using language that suggests choice rather than obligation.

So what was Maimonides thinking? Scholars have debated this for centuries. Some suggest he believed the commandment only applied when the Temple stood or when most Jews lived there. Others argue he saw it as a rabbinic rather than biblical obligation. Still others propose that for Maimonides, it was more of a spiritual ideal than a legal requirement – important but not technically obligatory.

The practical difference? Nachmanides viewed living in Israel as obligatory for every generation, including our own. Maimonides seemed to view it as deeply important but not strictly required. Both agreed on the land’s significance; they just categorized it differently.

Laws That Only Apply in Israel

Here’s something concrete: many mitzvot can only be performed in the Land of Israel. We’re not talking about preferences or nice-to-haves. These commandments simply don’t apply anywhere else.

The agricultural laws form the largest category. Terumot and ma’aserot (tithes) require separating portions of produce to give to priests and Levites – but only for crops grown in Israel. The sabbatical year, or Shemitah (release), commands letting the land rest every seventh year. This applies exclusively to Israeli farmland. Orlah (uncircumcised fruit) forbids eating fruit from trees during their first three years, and while some apply it elsewhere, it’s biblically required only in Israel.

When Moses begged God to let him enter the land despite his punishment, the Midrash says his main motivation was simple: he wanted to perform the mitzvot that could only be done there. The greatest prophet in Jewish history yearned for the chance to tithe his cucumbers and let his fields rest. That says something about how Judaism values these land-specific commandments.

According to a Jewish legal principle taught by multiple scholars, even mitzvot that can be performed anywhere achieve their fullest expression in Israel. Putting on tefillin (phylacteries) or keeping Shabbat outside Israel is like practice for the real thing. Not inferior, exactly, but incomplete.

Today, Israeli Jews navigate alot of these agricultural laws in modern contexts. What does tithing mean when you buy tomatoes from a supermarket? How does the sabbatical year work in an industrial economy? Rabbinical authorities have developed systems to address these questions, and observant Israeli Jews study them as part of daily life.

What Different Jewish Movements Say

The question of whether to live in Israel doesn’t just divide medieval scholars. Contemporary Jewish movements approach it differently too.

Orthodox Judaism generally follows Nachmanides’ view that living in Israel is a biblical commandment. Within Orthodoxy, however, you’ll find a spectrum. Modern Orthodox Jews often emphasize the importance of living in Israel and supporting the Jewish state. Many Haredi (ultra-Orthodox) Jews, particularly certain Hasidic groups, historically opposed moving to Israel before the Messiah’s arrival, though this has shifted considerably. The late Lubavitcher Rebbe, for instance, never moved to Israel himself, teaching that Jewish leaders were needed in the diaspora to strengthen Jewish communities worldwide.

Conservative Judaism, known as Masorti Judaism in Israel, views living in Israel as highly significant but recognizes valid reasons for remaining in the diaspora. The movement strongly supports Israel and encourages connection to the land through visits, study, and advocacy. Many Conservative Jews see Israel as the ultimate destination for the Jewish people while acknowledging that fulfilling Jewish obligations is possible – if incomplete – elsewhere.

Reform Judaism has evolved significantly on this question. Early Reform thinkers in 19th-century Germany actively opposed Jewish nationalism, fearing it would undermine their argument for equal citizenship in European countries. They removed references to returning to Zion from prayer books. By the mid-20th century, after the Holocaust and Israel’s establishment, Reform Judaism reversed course. Today, Reform Judaism emphasizes Israel as central to Jewish identity while maintaining that Jews can live fully Jewish lives anywhere.

Reconstructionist Judaism views connection to Israel as important for Jewish civilization but doesn’t frame it in terms of divine commandment. For Reconstructionists, Israel represents Jewish cultural and historical continuity rather than theological obligation.

What unites these different perspectives? All contemporary Jewish movements see Israel as central to Jewish identity and deserving of connection and support. They differ on whether that connection requires physical residence and whether it’s framed as religious obligation or cultural value.

Living in Israel vs Living Elsewhere

The Talmud includes striking statements about this distinction. “Whoever lives in the Land of Israel is considered to have a God, but whoever lives outside the Land of Israel is considered like one who has no God” (Ketubot 110b). That sounds harsh. Commentators quickly clarified that this doesn’t mean diaspora Jews are godless. Rather, it expresses how intensely God’s presence is felt in the land.

Another statement: “It is better to live in a city of idol worshippers in Israel than in a city of righteous Jews outside Israel.” This isn’t about the neighbors. It’s about the land itself carrying inherent holiness.

Yet the same rabbinical literature recognizes legitimate reasons to live elsewhere. The Talmud permits leaving Israel to study Torah with a great teacher, to find a spouse, to escape danger, or to avoid severe poverty. These exemptions weren’t meant as loopholes. They reflect the reality that other mitzvot and life necessities sometimes take precedence.

Moses Maimonides himself lived his entire life outside Israel – in Spain, Morocco, and Egypt. If he believed living in Israel was absolutely required, wouldn’t he have moved there? Some scholars use this biographical fact to support their interpretation of his position. Others argue he faced circumstances that exempted him.

Nachmanides, who argued most forcefully that living in Israel is a commandment, didn’t move there until age 70, after being forced to leave Spain following a religious disputation. His late arrival suggests that even strong advocates for the mitzvah recognized practical constraints.

Putting This Into Practice

So what does all this mean for you?

First, recognize that wherever you stand on this question, you’re standing on solid Jewish ground. This isn’t like arguing whether pork is kosher – there’s a genuine, centuries-old debate here with respected authorities on different sides.

If you live outside Israel, you can strengthen your connection to the land in meaningful ways. Study Israeli geography and history. Learn modern Hebrew. Follow Israeli news beyond security headlines – read about culture, art, and daily life. Support Israeli organizations or causes you believe in. Study Torah passages that discuss the land’s significance.

Visit if possible. There’s a difference between reading about Jerusalem and standing at the Western Wall. Between studying ancient Israelite agriculture and walking through a modern Israeli farm during the sabbatical year. Tourism isn’t the same as living there, but it builds tangible connection.

Consider what obstacles stand between you and living in Israel if you’re drawn to the idea. Are they practical (language barriers, career concerns, family obligations) or philosophical (disagreement with Israeli policies, comfort with diaspora life)? Neither type is illegitimate, but knowing which you’re dealing with helps you think clearly.

If you choose to make aliyah (immigration to Israel), prepare thoroughly. Organizations like Nefesh B’Nefesh provide practical and financial support. Learn the language before you arrive. Research communities that match your religious observance and lifestyle. Understand that adjustment takes time – the Talmud acknowledges that “the Land of Israel is only acquired with difficulty.”

Remember too that Judaism has always balanced ideals with realities. The same tradition that praises living in Israel also teaches that a Torah scholar in Babylonia takes precedence over an ignorant high priest in Jerusalem. Geographic location matters, but it’s not the only thing that matters.

When You Can’t Live There

Jewish history is largely a history of exile. For most of the past 2,000 years, living in Israel wasn’t a choice most Jews could make. Empires controlled the land. Immigration was restricted or impossible. Poverty was severe. Danger was constant.

During these centuries, Judaism developed robust ways of maintaining connection to the land from afar. Jews pray facing Jerusalem three times daily. They mention Jerusalem in grace after meals. They break a glass at weddings to remember its destruction. They observe the ninth of Av mourning the Temple’s loss. The calendar revolves around agricultural seasons in Israel even when celebrated in Alaska or Argentina.

This wasn’t compensation for a lesser form of Judaism. It was Judaism – full, complete, and valid. The synagogues of Babylonia produced the Talmud. The Jews of medieval Spain created philosophy and poetry that still shape Jewish thought. Eastern European communities built Hasidism and developed new approaches to Torah study. Distance from the land didn’t prevent Jewish creativity, spirituality, or fidelity.

Even the commandment to live in Israel, according to those who count it, can sometimes be fulfilled in other ways. Remember that Maimonides taught that dedicating oneself entirely to Torah study makes God one’s portion – perhaps serving a similar spiritual function as living in the land itself, which is called “the portion of God.”

Today, the calculation is different than in past centuries. Israel exists as a country with open immigration for Jews. Moving there is legally possible in a way it wasn’t for most of Jewish history. This changes the ethical and religious equation for those who view living there as obligatory.

Yet legitimate obstacles remain: elderly parents who need care, careers that can’t transfer, children with special needs requiring specific resources, spouses who aren’t ready to move. Jewish law has always recognized that when two mitzvot conflict, you fulfill the one you can.

Bottom Line

The Torah establishes the Land of Israel as central to Jewish identity from Abraham’s first calling through Moses’ final blessing. Whether living there constitutes a commandment for our generation remains debated among scholars and movements. Nachmanides counted it among the 613 mitzvot; Maimonides didn’t include it in his list while still emphasizing its importance.

What’s not debated: the land’s unique spiritual status in Judaism. Many mitzvot can only be performed there. The Talmud describes special divine providence over the land and exceptional spiritual opportunities for those who live there. Every Jewish prayer service includes references to Jerusalem and the land.

Modern Jewish movements approach the question from different angles – biblical obligation, cultural connection, or historical homeland – but all see Israel as significant. For individuals, the decision to live in Israel or elsewhere involves weighing religious ideals against practical realities, just as it has throughout Jewish history.

The tradition offers both the ideal of living in the land and the recognition that exile – whether forced or chosen – doesn’t diminish authentic Jewish life. As you navigate this question personally, you’re joining a conversation that spans centuries and includes Judaism’s greatest minds. There’s wisdom in that tradition, whatever conclusion you reach.

Frequently Asked Questions

Is living in Israel one of the 613 commandments?

It depends on which authority you follow. Nachmanides (Ramban) explicitly counts living in Israel as one of the 613 mitzvot, based on Numbers 33:53 which states “you shall possess the land and dwell in it.” He argued this commandment applies to every generation, including today. Maimonides (Rambam), however, did not include it in his authoritative list of the 613 mitzvot, though he extensively discussed the importance and spiritual benefits of living in the land. Most Orthodox authorities follow Nachmanides’ position, while interpretations of Maimonides’ view vary – some say he considered it a rabbinic rather than biblical commandment, others that he thought it only applied in certain historical periods. This remains an active debate in Jewish law.

What mitzvot can only be performed in the Land of Israel?

Many agricultural commandments apply exclusively to produce grown in Israel, including terumot and ma’aserot (separating portions for priests and Levites), shemitah (letting farmland rest every seventh year), and orlah (not eating fruit from trees during their first three years). Other land-specific mitzvot include bikkurim (bringing first fruits to the Temple), pe’ah (leaving corner portions of fields for the poor), and various harvest-related obligations. While the Temple-related commandments cannot be fully performed today without the Temple, the agricultural laws still apply to Israeli-grown produce. Even Israeli Jews who buy produce in supermarkets need to ensure proper tithing. According to Jewish legal principle, mitzvot that can be performed anywhere still achieve their most complete fulfillment when done in Israel.

Do Reform and Conservative Jews believe living in Israel is required?

Neither Reform nor Conservative Judaism views living in Israel as a strict religious obligation, though both movements emphasize Israel’s importance differently. Early Reform Judaism in 19th-century Europe actually removed references to returning to Zion from prayers, viewing Judaism as a religion rather than a nationality. After the Holocaust and Israel’s establishment, Reform shifted significantly and now sees Israel as central to Jewish identity while maintaining that authentic Jewish life is possible anywhere. Conservative (Masorti) Judaism views the land as deeply significant and encourages strong connections through visits, study, and support, but recognizes legitimate reasons for remaining in the diaspora. Both movements differ from Orthodox Judaism, which generally follows Nachmanides’ position that living in Israel is a biblical commandment, though even within Orthodoxy, positions vary on its practical application today.

Why did Maimonides live in Egypt if he thought Israel was so important?

This question has puzzled scholars for centuries, especially since Maimonides extensively praised living in Israel while not living there himself. He lived in Spain, Morocco, and Egypt, never settling in the Land of Israel despite discussing its significance in his writings. Several explanations exist: First, Maimonides may have held that the commandment to live in Israel only applied when the Temple stood or when most Jews lived there – thus exempting his own era. Second, he may have faced one of the legitimate exemptions Jewish law recognizes, such as the need to study with a great teacher, earn a livelihood, or avoid danger. Third, some scholars suggest his position was that living in Israel, while extremely valuable, wasn’t technically obligatory. His personal circumstances – including his role as court physician to Egyptian rulers – may have created practical barriers that he considered legitimate exemptions.

Does living outside Israel mean you’re not living a complete Jewish life?

This depends on your theological perspective. According to Nachmanides and those who follow his view, living outside Israel means you cannot fulfill certain commandments – particularly agricultural laws – and miss the unique spiritual opportunities the land provides. The Talmud includes statements suggesting that living in Israel is spiritually superior, like “one who lives in Israel is like one who has a God.” However, the same tradition recognizes that diaspora Judaism has been vibrant, creative, and authentic throughout history. The Babylonian Talmud was created outside Israel. Medieval Spanish Jews produced groundbreaking philosophy and poetry. Eastern European communities developed Hasidism and modern yeshiva study. Jewish law explicitly permits remaining outside Israel for legitimate reasons like Torah study, finding a spouse, or supporting one’s family. Most contemporary Jewish movements, including many Orthodox authorities, affirm that complete, meaningful Jewish life is possible in the diaspora, even if the ideal is different.