To Live in Babylonia or the Land of Israel

R. Zeira [B/P] was avoiding [being seen] by [his teacher], R. Judah [B]‌, as [R. Zeira] sought to ascend to the land of Israel. As R. Judah said: Anyone who ascends from Babylonia to the land of Israel transgresses a positive mitzvah, as it is stated: They shall be taken to Babylonia and there they shall remain until the day that I recall them, said the Lord (Jeremiah 27:22).

And [how does] R. Zeira [interpret that verse]? That [verse] is written about [the Temple] service vessels. And [how does] R. Judah [respond to this argument]?

Another verse is written [that makes R. Judah’s point]: I adjure you, O daughters of Jerusalem, by the gazelles and by the hinds of the field, [that you not awaken or stir up love, until it please] (Song of Songs 2:7).

And R. Zeira [maintains] that [the verse means] that the Jews should not ascend [to the land of Israel] as a wall, [i.e., en masse, whereas individuals may immigrate as they wish]. [ . . . ]

R. Eleazar [B/P] said: Anyone who resides in the land of Israel dwells without transgression, as it is stated: And the inhabitant shall not say: I am sick; the people that dwell there shall be forgiven their iniquity (Isaiah 33:24). Rava [B]‌ said to R. Ashi [B]: We learned this with regard to those who suffer from sickness.

R. Anan [P]‌ said: Anyone who is buried in the land of Israel [is considered] as though buried beneath the altar. It is stated here: An altar of earth [’adama] you shall make for Me (Exodus 20:21), and it is stated there: [For He does avenge the blood of His servants, and renders vengeance to His adversaries,] and atones for the land of [’admato] His people (Deuteronomy 32:43). [ . . . ]

A certain man [was living in the land of Israel and the obligation to espouse—Ed.] a yevama [i.e., the childless widow of the man’s brother—Ed.], happened [to befall him and she lived in—Ed.] Be Ḥoza’a, [in southwest Babylonia.—Ed.]. [The man] came before R. Ḥanina [P]‌ [and] said to him: What is [the halakhah as to whether I may] descend [to Babylonia] to enter into levirate marriage [with this woman? R. Ḥanina] said to him: His brother married a Samaritan woman and died. Blessed be the Omnipresent who killed him. And [yet the brother wishes] to [follow in his footsteps and] descend after him?

R. Judah [B]‌ said that Samuel [B] said: Just as it is prohibited to leave the land of Israel [and go] to Babylonia, so too, is it prohibited to leave Babylonia for [any of] the other lands. Rabba [B] and R. Joseph [B] both say: Even [to go] from Pumbedita to Be Kubi. A certain [man] left Pumbedita to [live in] Be Kubi, [and] R. Joseph excommunicated him. A certain [man] left Pumbedita to [live in] Astonia, [and he] died. Abaye [B] said: Had this Torah scholar wanted, he would [still] be alive.

Rabba and R. Joseph both say: [With regard to] the worthy of Babylonia, the land of Israel absorbs them; [with regard to] the worthy of other lands, Babylonia absorbs them. [With regard] to what? If we say [that they were referring] to [matters of] lineage, didn’t the Master say: [The lineage of residents of—Ed.] all lands [is—Ed.] muddled [compared] to the land of Israel, and [the lineage of residents of—Ed.] the land of Israel is muddled [compared] to [that of] Babylonia. Rather, [they taught this with regard] to matters of burial.

R. Judah [B]‌ said: Anyone who resides in Babylon, [it is] as though he is residing in the land of Israel, as it is stated: Ho Zion, escape, you who dwells with the daughter of Babylon (Zechariah 2:11). Abaye said: We have a tradition [that] Babylonia will not see the pangs of the Messiah. [Abaye] interpreted [this in reference] to Huzal in Benjamin, and [as a result people] call it Karna de-Shizavta [Horn of Salvation].

R. Eleazar [B/P] said: The dead outside the land [of Israel will] not [come] alive [and be resurrected in the future], as it is stated: And I will set glory [tzvi] in the land of the living (Ezekiel 26:20). [This teaches that] a land which contains My desire [tzivyoni], its dead [will come] alive; [however, a land] which does not contain My desire, its dead [will] not [come] alive.

R. Abba bar Memel [P]‌ raised an objection: Your dead shall live; my dead bodies shall arise (Isaiah 26:19). What, is it not [the case that] Your dead shall live [is referring to] the dead of the land of Israel, [whereas] My dead bodies shall arise [is referring to] the dead of [the lands] outside the land [of Israel]? And [if so], what [is the meaning of] And I will set glory [tzvi] in the land of the living? [This verse] is written [with regard] to Nebuchadnezzar, as the Merciful One states: I will bring upon you a king who is as swift as a deer [tzvi].

R. Eleazar said to R. Abba bar Memel: My teacher, I teach a different verse: He gives breath to the people upon it, and spirit to them who walk there (Isaiah 42:5).

But isn’t it written: My dead bodies shall arise? That [verse] is written [with regard to] stillborns.

And what does R. Abba bar Memel do with this [verse]: He gives breath to the people upon it (Isaiah 42:5)? He requires [that verse] for that [which was taught by] R. Abbahu [P]‌. As R. Abbahu said: Even a Canaanite maidservant in the land of Israel is assured [a place in] the world to come. It is written here: To the people [la’am] upon it, and it is written there: Abide you here with [‘im] the donkey (Genesis 22:5). [This means] “a people [‘am] that is similar to a donkey” [and also—Ed.] and spirit to them who walk there (Isaiah 42:5).

R. Jeremiah bar Abba¹ said [that] R. Yoḥanan [P]‌ said: Anyone who walks four cubits in the land of Israel is assured of [a place in] the world to come. And according to R. Eleazar, [will] the righteous outside the land [of Israel] not [come] alive [at the time of the resurrection of the dead]? R. Ilai [P] said: [They will be resurrected] by means of rolling [until they reach the land of Israel, where they will be brought back to life]. R. Abba Sala [the Great] strongly objects to this: Rolling is [an ordeal that entails] suffering for the righteous. Abaye said: Tunnels are prepared for them in the ground, [through which they pass to the land of Israel]. [ . . . ]

An incident [occurred] involving one who was suffering [through his love] for a certain woman [who lived outside the land of Israel—Ed.], and he sought to descend [from the land of Israel]. When he heard this [idea concerning the significance of living in the land of Israel], he suffered [without leaving the country] until the day he died. [ . . . ]

When R. Zeira ascended to the land of Israel he could not find a ferry to cross [the Jordan River]. He took hold of a rope [that was strung across as a makeshift bridge] and crossed. A certain Sadducee said to him: Hasty people who put your mouths before your ears, you remain hasty. [R. Zeira] said to him: [This is] a place where Moses and Aaron did not merit [entering]; who is to say that I will merit [seeing this land]?

R. Abba [P]‌ would kiss the rocks of Akko. R. Ḥanina would repair its stumbling blocks [i.e., any potholes]. R. Ammi [P] and R. Assi [P] would stand [and pass] from [a] sunny [spot] to [a] shady [one], and from [a] shady [spot] to [a] sunny [one]. R. Ḥiyya bar Gamda would roll in the dust of [the land], as it is stated: For Your servants take pleasure in her stones, and love her dust (Psalm 102:15).