Tosafos on Amud Beis (“V’lo”) discusses a quasi legal opinion that each Jew owns their own four cubit section in the land of Israel, by virtue of inheritance from ancestors. Even though these lands were conquered, because they were done so illegally, they are still in the possession of the rightful owners.

As we discussed extensively in blog posts Psychology of the Daf Bava Basra 34 & 37, the righteous person sees God’s connection and everything, and therefore values his possessions. The possessions are not seen as just a gift from God in terms of having appropriate gratitude, but with an additional sense that somehow or another they specifically are earmarked for their individual needs and contain an aspect of their own self. In a mystical sense, if the spiritual mission of men is to take the physical world and elevate and reconnect it to God, then on an individual level, a righteous person’s possessions exist specifically to be elevated by that person. 

Divrei Soferim (3) develops this further. From the most mundane material object to one’s marriage partner, one can feel a sense of attachment deep in their soul. The idea of a match made in heaven and soulmate, though of course in greater significance when it comes to marriage, seems to be from his point of view about every aspect of life. He interprets the principle that every Jew has four cubits in the land of Israel is not just an abstract, monetary or legal share in real estate, but a specific part of the land of Israel, which speaks to that person’s soul and is meant for him. He quotes a Gemara (Sotah 47a) which relates a discussion that the prophet Elisha had with inhabitants of a certain city in Israel. Even though the environment and climate was unhealthy, those particular people deliberately chose to remain there, because “the land was favorable in their eyes”. They were able to sense that this part of Israel was meant for them and they were meant for it.

It is a healthy psychological paradigm, to live life with the fullest sense of meaning and connection, without taking anything for granted. It is a bold idea. This is beyond emotional attachment to the people in your life, recognizing they are there as a resource, and you as a resource to them. This level of attachment even relates to animate and inanimate objects, to see them as part of a non-verbal dialogue and interaction. It is an invitation to experience the world as part of God’s dynamic relationship with you, and promotes presence and availability within yourself and toward others.

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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