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Laws and customs of the Land of Israel in Judaism ((ヘブライ語: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.〔HaCohen, Yisrael Meir. ''The Concise Book of Mitzvoth: The Commandments which can be Observed Today,'' Trans., Charles Wengrov. Feldheim, 1990.〕 Overall, the laws and customs may be classified as follows: *Laws that were in force at the time of the Temple in Jerusalem and in connection with the Temple service. These relate to the Paschal lamb during the Passover festival, the bringing of the First fruits to Jerusalem, the tri-annual pilgrimage to Jerusalem; the test applied to the wife suspected of faithlessness ("sotah"); all the sacrifices, and the priestly Levitical services. *Laws in connection with Jewish civil and military government, as those relating to the king, to covenants with foreign countries, to taking the census, and to military affairs. *Laws concerning the products of the land: the heave-offering for the priests; the tithes to the Levites; the poor man's right to the gleanings, the forgotten sheaf, and the unreaped grain in the corners of the field; the use of young trees (prohibited during the first three years); the mixing of different kinds of vegetables (kil'ayim); the Sabbatical year. *Health laws: the quarantine regulations; the defilement and purification of persons, dwellings, and garments, and their examination by a qualified priest. *Laws connected with the functions of the Sanhedrin in the Jewish state: Ordination; Sanctification of the New Moon and the arrangement of the calendar; the laws of the Jubilee and the blowing of the shofar on Yom Kippur to announce the Jubilee; the laws of Jewish servants; the right to sell a thief should he fail to make restitution for his theft; the regulations for the cities of refuge; corporal punishments and fines (capital punishment ceased seventy years prior to the destruction of the Second Temple, owing to the encroachments of the Roman rule, which began to assert its influence in Judea). ==Rabbinical distinctions== 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".〔Gittin i. 1〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Laws and customs of the Land of Israel in Judaism」の詳細全文を読む スポンサード リンク
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