Laws and customs of the Land of Israel in Judaism

Laws and customs of the Land of Israel in Judaism (Hebrew: מצוות התלויות בארץ‎‎; translit. Mitzvot Ha'teluyot Be'aretz) are special Jewish laws that apply only to the Land of Israel. According to a standard view, 26 of the 613 mitzvot apply only in the Land of Israel. Overall, the laws and customs may be classified as follows:

After the destruction of Jerusalem all the special laws of the Land of Israel became obsolete according to a strict interpretation of Mosaic law. However, the Rabbis, desiring to maintain a distinction between the Land of Israel and the rest of the world, and for other reasons stated below, kept in force some of the special laws. These are recognized as "mi-de-Rabbanan" (by virtue of the Rabbis) in contradistinction to "mi-de-Oraita" (by virtue of the Mosaic law).

Those of the laws of the Land of Israel that were extended after the Exile were originally enacted for the purpose of protecting the judicial administration and economic interests of the Land, and with a view to encourage settlement there. Hence the semikah was still left in the hands of the judiciary, with power to inflict the penalties of stripes and fines, and to announce the day of the new moon on the evidence of witnesses. (See Hebrew calendar.) But the power of the Sanhedrin was of short duration in consequence of incessant persecution, which drove the Talmudists to Babylon. The fixed calendar was then accepted everywhere, yet there still remained the difference between the Land of Israel and the rest of the world as to the observance of the second day of holy days (see Conflict of Laws).

If a gentile living in Israel claimed to have been converted to Judaism his claim was valid; but the same claim made by a gentile living abroad was accepted only when corroborated by witnesses (Gerim iv.; Yeb. 46b).

Similarly, a divorce signed by witnesses in Israel was valid on prima facie evidence; but such a writ abroad was not valid unless verified by the oral testimony of the signing witnesses before the rabbinate, that "it was written and signed in our presence".

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