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<p style="margin-top:0;margin-bottom:0">From <a href="https://goo.gl/NKZ2eR" class="OWAAutoLink" id="LPlnk257627" previewremoved="true">
https://goo.gl/NKZ2eR</a> by Raphael Grunfeld. (Note: Raphael Grunfeld is a son of Dayan Dr. Grunfeld who translated the Horeb and other works by RSRH from German into English.)</p>
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<p>First, it is not universally accepted that there is a biblical obligation to live in Israel. Rashi’s commentary on the Torah as understood by the Ramban implies that there is no obligation to live in Israel. Rabbeinu Chaim, one of the Tosafists of the twelfth
century, states clearly that following the destruction of the Second Temple and the exile from Israel, there is no longer any requirement to live in Israel. The Rambam agrees with Rabbeinu Chaim and accordingly did not include living in Israel in his list
of the positive commandments.</p>
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<p>In more contemporary times, the Rebbe of Munkatch, in his responsa <em>Minchat Eliezer</em>, endorses Rabbeinu Chaim’s position. The Rebbe of Satmar, Rabbi Joel Teitelbaum, points out that the
<em>Shulchan Aruch</em> does not include the mitzvah of living in Israel in its code of law.</p>
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The majority opinion prevailing in the <em>halacha</em>, however, follows the Ramban and maintains that there is a biblical obligation to live in Israel today.</div>
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<div>Although it is preferable to live in Israel, there is no obligation to go. However, once you live in Israel, there is an obligation not to leave. In fact, the language used by the Ramban in his supplement to
<em>Sefer Hamitzvot</em> is that “anyone who leaves Israel” – “<em>kol hayotze mimenah</em>” – is like an idol worshiper.</div>
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<div>See the above URL for much more.</div>
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