In Parshat Kedoshim we read, "When you will come to the land, you will plant trees that will give food..." The Midrash explains this verse on a symbolic level. The ultimate life sustaining tree is the Torah. "Etz chaim hi l'machzikim bah..."-"The Torah is a tree of life for those who support her". The Shem Mishmuel asks, "Why is the message of sustaining Torah linked with coming in to the land of Israel?"

He answers with an intriguing Ibn Ezra in Vayishlach. The Torah records that Yaakov purchased a field near Shechem, in order to teach us that if a Jew purchases four cubits of land in Israel he earns a portion in the World to Come. The Shem Mishmuel explains that olam habah cannot be purchased. It is earned through studying Torah and fulfilling mitzvoth. The physical act of buying land in Israel is the first step. Then we must turn it into a spiritual acquisition by learning and supporting Torah. By nature a Jew is a ben olam habah. We have the potential to acquire our portion in the World to Come by our own sweat and toil. Our challenge on this world is to take the physical and elevate it to spirituality. We must convert olam hazeh to olam habah by revealing the ruchniyut contained in the gashmiut. This is how we discover Hashem and it is this struggle that makes our souls greater. In fact the level that a tzaddik can ultimately attain is more elevated than angels who do not have an evil inclination.

Eretz Yisrael is the ladder that takes us to heaven. It is the olam habah that we create in this world through our Torah and mitzvot. Why does the land of Israel play such a special role? To answer this, the Shem Mishmuel raises several questions. In Bereishit, Rashi points out that Hashem began the Torah with creation rather than with the first mitzvah in order to teach us that Hashem controls the world and has given Eretz Yisrael to the Jews. Although this is a fundamental principle, why is this the most important reason? In Parshat V'etchanan, Moshe begged Hashem to let him enter the land. Moshe had already reached unimaginable spiritual heights. Why did he so desire to enter Israel? The Rambam notes that although a Jew is obligated to perform mitzvot wherever he may be, a mitzvah performed in Eretz Yisrael takes on greater levels. In addition he notes that if a Jew resides in Eretz Yisrael, his sins are forgiven. Conversely if a Jew leaves the land of Israel it is as if he is an idol worshipper.  In Parshat Lech Lecha, Rashi says that Hashem promised Avraham blessings contingent on his entering Eretz Yisrael. Avraham was a spiritual giant in his own right. Why did he need to go to the land of Israel to receive the brachot? What are the special powers inherent in this land?

Our Sages tell us that although Hashem is concerned with the entire world, His gaze is constantly focused on the land of Israel. Although the Divine Presence is everywhere, it is mainly concentrated in Eretz Yisrael.  In fact the Shechina never left Eretz Yisrael even when the Jews were driven to exile. Our purpose on this world is to discover Hashem and to cling to Him. There is a special sanctity in the land of Israel and a greater revelation of the Shechina. Consequently Hashem is more readily found there. Moshe begged Hashem to enter the land because although he achieved forty nine levels of kedusha, he was missing the fiftieth level which he could only attain in Eretz Yisrael. Doing mitzvoth in the land of Israel takes on a greater level because we are so much closer to Hashem. That is why the Rambam calls a Jew who leaves the land an idol worshipper.   Bereishis begins with creation so that the Jews would have a claim on Eretz Yisrael. Living in the land unites us with Hashem. It is olam habah in this world, it is a closeness, a connection, and an eternal spiritual light.