Great things await us when the geulah finally arrives, and there is much to look forward to. The Gemara at the end of Maseches Kesubos discusses at length the many attributes of Eretz Yisroel. The Mishnah states that a husband or wife may compel their spouse to move to Eretz Yisroel. One who lives in Eretz Yisroel is considered as having a G-d, while one who lives in chutz laaretz is compared to someone who does not have a G-d. Of course, this is relative, as Hashem is everywhere, but Eretz Yisroel is unique because of Hashem’s special Hashgocha over the land. In the words of the Torah: “A land that Hashem, your G-d, seeks out; the eyes of Hashem, your G-d, are always upon it from the beginning of the year to year’s end” (Devorim 11:12).
Wondrous things are said about Eretz Yisroel’s spiritual powers. “One who lives in Eretz Yisroel dwells without sin” (Kesubos 111a). Rabi Avohu says: Even a Canaanite maidservant in Eretz Yisroel is guaranteed that she is a bas Olam Haba. Rabi Yochonon says: Even one who walks four amos in Eretz Yisroel is guaranteed that he is a ben Olam Haba. It goes without saying that the land is not a magical potion for acquiring Olam Haba, but it is certainly a blessing for those who seek to serve Hashem, strengthen their avodah, and draw close to Him. It is no wonder, then, that the Amoraim spoke harshly of those who left Eretz Yisroel, for they were compromising their ruchniyus.
Not only is Eretz Yisroel optimal for serving Hashem, but it also possesses wondrous physical qualities. Rabi Chiya bar Yosef says: In the future, the land of Eretz Yisroel will produce baked bread and garments of fine wool. A stalk of wheat will grow as tall as a palm tree, higher than mountains, and Hashem will cause a wind to blow upon it, causing its fine flour to fall, and people will collect it by the fistful. A single kernel of wheat will grow to the size of two kidneys of a large ox. The Gemara mentions numerous other fascinating aspects of the land, including its unique flow of milk and honey.
It is no coincidence that these facts are mentioned in Maseches Kesubos. We know that when an aggadeta appears in the Gemara, there is a deeper connection between it and the general topic of the masechta. For example, the stories of the churban Bais Hamikdosh are found in Maseches Gittin, for the kallah, Knesses Yisroel, was sent away by Hashem into golus, similar to a divorce. The Gemara about Maamad Har Sinai appears in Maseches Shabbos, for the Torah was given on Shabbos, and among all the days of the week, Shabbos is the most spiritual and most related to Torah.
Similarly, the special land of Eretz Yisroel has a close connection to the masechta. Kesubos is about marriage contracts and dowries. In Klal Yisroel’s marriage to Hakadosh Boruch Hu, the dowry is the wondrous land of Eretz Yisroel. Therefore, there is only one way to acquire Eretz Yisroel securely and enjoy its benefits safely. If we are faithful in our marriage to Hakadosh Boruch Hu, then we are assured of possessing the cherished dowry. If, however, we have not yet reached that level of faithfulness, then, chas v’shalom, it is not yet secure in our hands, no matter how strong we think we are.
This has been the story of our people ever since we first entered and settled the land. When we served Hashem properly, the surrounding nations allowed us to live in peace. It was only when we were unfaithful to Hashem that we faced trouble from our enemies. “Not through army and not through strength, but through My spirit, said Hashem, Master of Legions” (Zechariah 4:6).
After describing the tremendous blessings of Eretz Yisroel—both its earthly benefits and its spiritual value—and after relating that tzaddikim cherished it so deeply that they would kiss its stones and its dust, the Gemara concludes the masechta with two statements that seem out of place.
The first statement is made by Rav Zeira in the name of Rav Yirmiyah: In the generation when Moshiach comes, there will be prosecution against talmidei chachomim. Shmuel elaborated that they will undergo extraction after extraction. Rav Yosef said: One plunderer after another. What is the connection between this statement and the wonders of Eretz Yisroel? (See Tosafos, Kesubos 112b.)
There is a special message here. Our precious dowry—the land of Eretz Yisroel—will be given to us in all its glory when Moshiach comes. But we will only merit to receive it through the zechus of Torah. The Soton knows very well that in Eretz Yisroel, the Yidden will finally realize their full potential. As the Maharal says, in golus we are like a plant in soil not conducive to optimal growth. Eretz Yisroel is the only soil where we can flourish completely and produce our luscious bounty of Torah and mitzvos. Because of this, the Soton will make a final stand, galvanizing the kochos hatumah to bring hardship upon talmidei chachomim, r”l.
We are witnessing this today, as a so-called Jewish government imprisons bnei Torah—for what crime? The crime of their dedication to Torah. These plunderers try to rob us of our dignity, disparaging us for not sharing the burden. After all these years of a Zionist state, two polarized societies have clashed. It should come as no surprise, for from its very inception, Zionism was designed to uproot Torah.
This is not merely the philosophy of Satmar, as many mistakenly think. It is the outlook of the gedolim whose holy words the yeshiva world adheres to: the Chofetz Chaim, Rav Chaim Brisker, Rav Boruch Ber, Rav Elchonon Wasserman, and the Chazon Ish, whose lives revolved around the bais medrash and serving Hashem. This false idol sought to create a progressive Jew—a JINO, a Jew in name only.
They robbed Klal Yisroel of its true glory. We were always known for our primary quality: the voice of Yaakov, the sounds of Torah and tefillah resonating in the botei medrash and botei knesses. The progressive Jew found this embarrassing and caused our people untold harm, achieving what the Communists did, steering generations away from their exalted heritage.
For this, Chazal foretold centuries ago that before the true heirs of Eretz Yisroel take possession of the land, the forces of tumah will try their hardest to break our most potent power, the koach haTorah. It is a sheer miracle that throughout all these years of a Zionist state, Torah has flourished beyond anyone’s imagination. Our chachomim meant to warn us and give us chizuk to hold firm, to be brave, and to stand up to those forces of tumah, for it is their final desperate attempt to stop us from reaching our ultimate goal.
Then comes the masechta’s final statement. Rav Chiya bar Ashi said in the name of Rav: “In the future, all the trees that do not bear fruit will bear fruit, as it says, ‘For the tree has borne its fruit; the fig tree and the vine have given forth their wealth’” (Yoel 2:22). Here, too, the meforshim ask why this statement appears here rather than earlier, where the wondrous produce of Eretz Yisroel is discussed.
Indeed, the Gemara already states earlier (Kesubos 111a) that barren trees will produce sumptuous fruits. Why, then, is this repeated here? Perhaps Chazal are alluding here to a different kind of “tree,” a human being, for “man is the tree of the field” (Devorim 20:19).
Every person was created to produce fruit for Hakadosh Boruch Hu. Unfortunately, due to the foreign winds of golus, many of our brethren have been led astray by false ideologies and the temptations of the secular world. Here Chazal are telling us that even those who have not produced fruit in the past will eventually yield produce for Hashem.
We are witnessing this today, as there is a strong movement in Eretz Yisroel among secular Jews to become chozrim b’teshuvah. Some of the staunchest progressives are beginning to see the light and feel a thirst for the word of Hashem. These words of Chazal should inspire us to strengthen our avodah and intensify our tefillos for the geulah, when we will finally receive our precious dowry and the barren trees will bear their fruit.
