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Didn't many tzaddikim like the Ramban risk their lives and go through much hardship to go to Eretz Yisroel?

Why don't you believe that the mitzva of living in Eretz Yisroel functionally applies today? Rashi says that "Kol Hador Bechutz Laaretz kimei shein lo elokah ". It is known that the Ramban and many other tzadikim risked their lives and went through much hardship to go to Israel.

Firstly, everyone agrees that Eretz Yisroel is a makom kadosh. The dispute is over whether living there is one of the 613 mitzvos or not. The Ramban holds it is and it applies today. However, even he agrees that it is an optional mitzvah to be fulfilled by individuals only, not by masses of Jews, which would constitute a violation of the oaths. This is made clear by the Rashbash and the Rivash who both explain the Ramban’s opinion, as well as by Reb Shmuel Salant and Reb Moshe Feinstein.

Since even the Ramban agrees that mass immigration is forbidden nowadays, now that we live in an era where the Zionists have violated that command, it could be that anyone going there is part of that mass immigration and thus violating the oath.

The Rambam and Rashi (Parshas Masei) hold there was never such a mitzvah of yishuv eretz yisroel to begin with.

The Megillas Esther learns in the Rambam that it was a temporary mitzvah that applied only during Bayis Rishon and Bayis Sheni and temporary mitzvos are not counted in the 613.

The statement that “kimi shein lo elokah” is a Gemara in Kesubos 110b. Rashi in Shmuel I 26:19 brings it and adds the words “bizman habayis.” Besides, the Haflaah in Kesubos explains that this is not a prohibition to live in chutz laaretz; it is a statement that one’s parnassah and hashpaah in chutz laaretz comes through malachim rather than directly from Hashem.

Rabbi Chaim ben Betzalel, brother of the Maharal, gives another explanation: the Gemara means only if he makes his permanent dwelling in chutz laaretz and has no hope of returning to the Holy Land. Such a person mingles and assimilates with the gentiles, since he plans to live with them permanently. But a Jew who is constantly waiting for the redemption, whose eyes and heart are always on Eretz Yisroel, is definitely not considered like an idol worshipper. And on the contrary, he is considered as if he were standing in the midst of Eretz Yisroel. This is our intent when we face Eretz Yisroel during prayer – that it should be considered as if we were standing there. Any place where such service of Hashem takes place, no matter in what part of the world, is called "the place Hashem will choose." (Sefer Hachaim, Section 5, Chapter 1)

In short, according to all opinions there is no mitzvah to go there nowadays, and it may even be forbidden.

Furthermore, it is inconsistent to live in Eretz Yisroel and at the same time advocate dismantling the state, if he believes that the alternative – an Arab state – would be dangerous for Jews. Those Satmar Jews who live there are not violating this point because they would want to live there under an Arab state as well.

What about the talmidim of the Baal Shem Tov, who were sent by their Rebbe (the Baal Shem) to live in Israel, as well as talmidim of the Vilna Gaon, that were sent by the Gaon.

Regarding the Gaon and the Baal Shem, Rabbi Meir Arik once pointed out that in those days, it was very difficult to get to Eretz Yisroel and live there. The Gaon and the Baal Shem themselves never made it there, and their talmidim went through many hardships. But today, much less righteous people, as well as wicked people, get to Eretz Yisroel easily and have no trouble. How can that be? He explained that when a real mitzvah is involved, the Satan works to make it harder. But in the era of Zionism, on the contrary the Satan works to get as many Jews as possible to go, because he knows he will gain from it.

The Satmar Rebbe did not say that it is absolutely forbidden for Jews to go to Eretz Yisroel. However, he did say (Vayoel Moshe 2:153) that since there are many nisyonos and pitfalls for a Jew who goes there, it is almost never possible to take the responsibility of advising someone to go.

He says that since heresy is worse than idolatry, and we know that it is forbidden to give even the slightest impression of believing in or supporting idolatry (and one must let himself be killed rather than do this), it is similarly forbidden to do or say anything that would give even the slightest impression of believing in or supporting the heretical Zionist state. Jews who live there encounter opportunities to commit this sin every day, and sometimes every minute of the day. Who then is authority who can take on his shoulders this responsibility of ruling on such a question?

He quotes the words of the Maharam Schick, who writes that if Chazal say that it is forbidden to do something physically dangerous, such as walking under a leaning wall, then certainly it is forbidden to go in a place where there is danger to the soul.