A primary theme of the parshiyos of Matos and Masei is the significance of Eretz Yisrael. Parshas Matos concludes with the commitment of bnei Gad and bnei Reuven to accompany the rest of the Jewish People into Eretz Yisrael. Parshas Masei deals with the obligation to eradicate idolatry from Eretz Yisrael and the obligation to establish cities for Levi'im as well as arei miklat - cities of refuge to protect someone who killed unintentionally. The parsha ends with the conclusion of the story of the daughter of Tzlafchad and how it would impact on the division of Eretz Yisrael. The boundaries of Eretz Yisrael are delineated in Parshas Masei and there are many halachic ramifications of these borders. In the sugya concerning the halachic boundaries of Eretz Yisrael, the Rishonim explain that there are different aspects of Eretz Yisrael and the borders of Eretz Yisrael are not necessarily the same for these different aspects. One particular dimension of Eretz Yisrael is especially significant as Tisha B'Av approaches.
The Mishna in Maseches Kelim describes the various levels of kedusha that are dependent on location, the highest of which is the Kodesh Hakodashim. Each location has its own unique halachos that differentiate it from the other areas. The mishna highlights the halachos of the Heichal, the Azara and other parts of the Beis Hamikdash, and Yerushalayim. The final kedusha mentioned is kedushas Eretz Yisrael. In describing the halachos that distinguish Eretz Yisrael from chutz la'aretz, the mishna does not make any mention of the obvious mitzvos such as terumos, ma'asros and shmeita. Rather, the mishna mentions the mitzvos of the omer and the shtei halechem - the two loaves offered on Shavous that must come from grain that grew in Eretz Yisrael. The commentators explain that the mishna is not addressing the unique status of Eretz Yisrael concerning agriculture mitzvos. Rather, the theme of the mishna is the sanctity of the Beis Hamikdash, and Eretz Yisrael is the broadest area which is imbued with kedushas Hamikdash. It is for this reason that certain korbanos, such as the omer and the shtei halechem, must originate in Eretz Yisrael.
There are several halachos relating to Torah study and authority that are linked to Eretz Yisrael. The authentic semicha that began when Moshe conferred semicha upon Yehoshua enables one to serve as a judge in all cases of Torah law. This semicha, which can only be granted in Eretz Yisrael, was conferred upon qualified individuals until the period of the Amoraim, at which time it ended because Eretz Yisrael was no longer the center of Torah. Similarly, the laws that govern declaring Rosh Chodesh via witnesses testifying in beis din that they saw the new moon are only practiced in Eretz Yisrael. At the same time that semicha ended, the declaration of Rosh Chodesh in besi din ceased and a different process, involving a set calendar, took its place. These two halochos of semicha and kiddush hachodesh that are dependent on Eretz Yisrael are not related to agriculture. Rather, these laws that are dependent on Torah study and the authority of Torah scholars that emanates from the Beis Hamikdash. The Ramban explains that the Beis Hamikdash is the continuation of Har Sinai and as such it is the ultimate source for all Torah study and authority. The kedushas Hamikdash which Eretz Yisrael has allows it to serve as the source for Torah, and thus as the location where semicha can be conferred, and also as the exclusive locale wherein Rosh Chodesh can be declared via witnesses.
As we commemorate the destruction of the Beis Hamikdash we also mourn the loss of Eretz Yisrael as the source of Torah. As we have been blessed to witness the tremendous growth of Torah in Eretz Yisrael in recent years, we continue to dream of the day when the Beis Hamikdash will be rebuilt. On that day Eretz Yisrael will regain its glory as the broadest area imbued with the kedusha of the Beis Hamikdash. Eretz Yisrael will once again be the center for talmud Torah and we will merit to see the word of Hashem go forth from Yerushalayim.
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