Halakhah su Deuteronomio 12:1

Another explanation (based on Rav Elchanan Samet Iyunim B’farshee’ot Hashavua 2:311-313) is that Hashem sought to limit the challenge we faced upon entering Eretz Yisrael. We were faced with the enormous difficulty of eliminating the avodah zarah (idolatry) which was at times quite valuable (see Devarim 7:25 which states that some of the Canaaim’s idols were made of gold and silver). Eretz Yisrael when controlled by the seven nations was awash with avodah zarah as Devarim 12:1-3 demonstrates. It was an enormous challenge for our ancestors (and can be today as well if valuable avodah zarah falls into our hands from sources such as the estate of a non-observant relative or a gift from a business partner) to destroy avodah zarah that sometimes can be worth a fortune.

Among the opinions published thus far, the most extreme position is advanced by Rabbi Ben-Zion Firrer in the 5730 issue of No'am. Rabbi Firrer maintains that mizvot are incumbent upon man only in his terrestrial habitat. The sole supporting evidence for this radical point of view, which is described by its proponent as being "only in the nature of first thoughts; a modest beginning in investigation of this question," is an argument based upon a statement in Kiddushin 37a. Asserting that commandments which are personal in character are binding not only in Erez Yisra'el but in the Diaspora as well, the Gemara quotes the verse "… all the days which you are alive on the earth" (Deut. 12:1). Rabbi Firrer argues that since a pleonasm, "on the earth," is required to establish this obligation, such obligation must be limited to what is specified in this verse. Therefore, man is exempt from performance of mizvot in places other than those which are "on the earth."