[Par-reg] Parshat Masei - a different format

[Menachem Leibtag]

Shalom,

   Below is a copy of the same shiur that we sent yesterday,


however, it's being sent in 'rich text format'  - so that
includes basic formatting, such as bold & italics, etc.

     As I'm not sure how compatible this format on the user
end - please let me know [by replying to this email] if you
were able to read it, and if you prefer this format over the
simple 'text format' version sent yesterday.

  Thanks!

 

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THE TANACH STUDY CENTER  www.tanach.org

In Memory of Rabbi Abraham Leibtag

Shiurim in Chumash & Navi by Menachem Leibtag

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PARSHAT MAS'EI 

The Borders of the Land of Israel

 

        What are the precise borders of the Land of Israel?

        From the story of Bnei Gad & Reuven in Parshat Matot
(chapter 32), it seems as though the borders of Israel are
rather 'expandable', while in Parshat Mas'ei (chapter 33)
they appear to be quite fixed.  In the following shiur, we
examine the biblical roots of this complicated topic.

 

INTRODUCTION

        Two clichés, both based on psukim in Tanach, are
commonly used to describe the expanse of the borders of the
Land of Israel:

        (A) 'from the Nile to the Euphrate'

        (B) 'from Dan to Beer Sheva'

 

        The discrepancy between these two borders is
immense!  According to (A), Eretz Yisrael encompasses almost
the entire Middle East, while according to (B), Israel is a
tiny country not much bigger than the state of Rhode Island.

        So which cliché is more 'correct'?

        

THE BORDERS IN PARSHAT MAS'EI

        We begin our study with chapter 34 in Parshat
Mas'ei, for it contains what appears to be a very precise
description of the borders of the Land of Israel:

"And God spoke to Moshe saying: Command Bnei Yisrael and
tell them, when you enter Eretz Canaan, this is the land
which shall become your inheritance - Eretz Canaan according
to its borders.  Your southern border, from Midbar Tzin... "
(see 34:1-13).

 

        Over the centuries, many attempts have been made to
identify each location mentioned in this chapter.  In regard
to the eastern and western borders, i.e. the Mediterranean
Sea (34:6) and the Jordan River (34:11-12), there really
isn't much to argue about.  In regard to the southern
border, most commentators agree that it follows a line from
the southern tip of the Dead Sea until El-Arish, i.e. slight
south of the Beer Sheva-Gaza line in the northern part of
the Negev.

However, in regard to the northern border, we find a variety
of opinions: 

        The 'minimalist' opinions identify the northern
border in the area of today's Southern Lebanon, i.e. along
the Litani River - until it meets the Metulla area (what
used to be called the 'good fence').   On the other hand,
the 'maximalist' opinions identify the northern border
somewhere up in Turkey and Northern Syria. 

 

THE EASTERN FRONTIER

To complicate matters, the 'eastern border' of the Land of
Israel presents us with another problem.  Even though
Parshat Mas'ei states explicitly that the Jordan river forms
the eastern border of Eretz Canaan, the 'deal' that Moshe
Rabbeinu makes with 'bnei Gad u-bnei Reuven' (see 31:1-54)
clearly indicates that that it is possible to expand this
eastern border to include what is known today as
Transjordan.

        As you review that story, note how Moshe Rabbeinu
grants the area of Transjordan to the tribes of Gad, Reuven,
and Menashe as their official inheritance - even though it's
only on the condition that they fulfill their vow to help
everyone else conquer the western bank!  [The fact that this
area indeed becomes their 'official inheritance' can also be
proven from Yehoshua chapters 13->14, and 22.]

                       ====

        

So why are the borders of Eretz Yisrael so ambiguous?  Are
they vast or small?  Are they fixed or expandable?  Are
certain parts of the 'Holy Land' holier than others?

        To answer this question, and to understand why this
topic is so complicated, we must return to Sefer Breishit
and carefully examine the psukim that describe the land that
God promised to the Avot.

 

THE LAND PROMISED TO AVRAHAM AVINU

        Recall from Parshat Lech Lecha, that when God first
chose Avraham Avinu to become His special nation, at that
same time He also promised him a special land.  [See
Breishit 12:1-7.  See also Breishit 13:14-17, 15:18,
17:7-8.]

[If you'd like to see additional sources regarding the
promise of the Land to our forefathers, see Breishit
22:17-18, 26:2-5, 28:3-4, 28:13-14, 35:11-12, 46:1-4, 48:4 &
21.]

 

        In God's first three promises to Avraham, note how
He describes the land in very general terms, without any
precise borders.  For example:

 1)  In Ur Kasdim:

"Go forth from your native land & from your father's house
to the land which I will show you" (see 12:1).

 2)  At Shchem:

        "I will assign this land to your offspring" (see
12:7).

 3)  At Bet-El:

"Raise your eyes and look out from where you are... for I
give all the land which you see" (see 13:15).

 

        However, later on in Parshat Lech Lecha, when
Avraham Avinu enters into two covenants ['britot'] with God
concerning the future homeland of his progeny, we finally
find a more detailed definition of the land.  However, as we
will now show, each covenant appears to describe a different
set of borders!

 

1)  At BRIT BEIN HA-BTARIM: / 'HA-ARETZ'

        Let's begin by quoting the pasuk in 'brit bein
ha-btarim' where God promised the Land to Avraham, noting
how it details the borders:

"On that day God made a covenant with Avraham, saying: to
your offspring I assign this land, from the river of Egypt
[the Nile] to the river, the river Euphrates, the Kenites,
Knizites ...(the ten nations)"    (Breishit 15:18-20).

 

        The land defined by these borders is immense!  It
extends in the northeast from the Euphrates River that flows
from northern Syria to the Persian Gulf, and in the
southwest from the sources of the Nile River in Ethiopia
down to the port city of Alexandria!  [Undoubtedly, this
covenant is the source for the popular phrase 'from the Nile
to the Euphrates'.]

 

2)  At BRIT MILA: / 'ERETZ CANAAN'

        Two chapters later in Sefer Breishit, we find how
God enters yet another covenant with Avraham, and once again
He mentions the land as part of that covenant, yet its
description is quite different:

"And I shall establish My covenant between Me and you, and
your descendants... and I assign the land in which you
sojourn to you and your offspring to come, all the land of
Canaan,..., and I shall be for you a God" (see 17:7-8).

        

        Note how according to this covenant, the 'promised
land' is much smaller.  Although this is the first time in
Chumash where we find the expression Eretz Canaan, the
borders of Canaan [son of Cham], have already been described
in Parshat Noach:

"And the border of the Canaani was from Sidon (the Litani
valley in Lebanon) down the coastal plain to Grar and Gaza,
[and likewise from Sidon (down the Syrian African Rift)] to
Sdom, Amora... [area of the Dead Sea]" 

                                      (see Breishit 10:19).

 

[Note that this is the only border which is detailed in the
genealogies of Breishit chapter 10, most probably because it
is needed as background information to later understand
Parshat Lech Lecha!]

 

        This biblical definition of Eretz Canaan correlates
(more or less) with the general locale in which the
forefathers sojourned - 'eretz megurecha' (see 17:8).  In
the various stories in Sefer Breishit, we find how the Avot
lived [and traveled] in the area bounded by Beer Sheva and
Gerar to the south (see 21:22-33, 28:10, 46:1), and the area
of Shchem and Dotan (37:12-17) to the north.  Further north,
recall as well how Avraham chased his enemy as far north as
Dan, in his battle against the Four Kings (see Breishit
14:14)!

[Undoubtedly, this border reflects the popular phrase: 'from
Dan to Beer Sheva'.  This phrase is used several times later
in Tanach to define the people living in the Land of Israel.
For example: "And all of Israel, from Dan to Beer Sheva,
knew that Shmuel was a trustworthy..." (See Shmuel Aleph
3:20, see also Shoftim 20:1 and Melachim Aleph 5:4-5). 

 

TWO BORDERS / TWO TYPES OF KEDUSHA

        In summary, the source for the conflicting borders
of Eretz Yisrael appears to lie in these two different
definitions of the Land, one in brit bein ha-btarim and the
other in brit mila.  Therefore, we assume that these
different borders reflect the different purpose of each
covenant.  

To appreciate their difference, we must return to our study
of Sefer Breishit, and the purpose of those two covenants.

In our study of Sefer Breishit, we discussed its theme of
'bechira' - i.e. how God entered a relationship with Avraham
Avinu in order that his offspring would become a 'model
nation' in a special land, whose purpose would be to bring
the 'Name of God' to all mankind.  Towards that goal, God
fortified that special relationship with two covenants -
'brit bein ha-btarim' and 'brit mila', each one reflecting a
different aspect of the future relationship between God and
His nation.

        The very first time that God spoke to Avraham, He
had already 'promised' the concept of a nation and a land
(see 12:1-8, 13:14-17).  However, the details of how that
nation would form and ultimately inherit the land only
unfold several chapters later.

 

BRIT BEIN HA-BTARIM

        After Avraham's military defeat of the Four Kings
(and hence his first conquest of the Land / see chapter 14),
chapter 15 describes how God initiates a 'covenant' - better
known as brit bein ha-btarim - that reinforces His original
promise from chapter 12.  However, even though that covenant
reassures Avraham that his offspring will indeed conquer
('yerusha') the Land one day; God also informs Avraham at
that time that it won't happen immediately!  Instead, some
four hundred years will pass, during which his offspring
must endure slavery in a foreign land; and only afterward
will they gain their independence and conquer the 'promised
land'.  [See Breishit 15:1-19, especially 13-18.] 

        As you review the psukim that describe brit bein
ha-btarim, note how the land is consistently referred to as
'ha-aretz' (and not Eretz Canaan!), and its borders will
extend from the 'Nile to the Euphrates' - the land of [then
occupied by] the ten nations (see 15:18-20).

        Hence we conclude that this covenant reflects the
historical / national aspect of Am Yisrael's relationship
with God, for it emphasizes that Avraham's children will
become a sovereign nation at the conclusion of a long
historical process (better known as Yetziat Mitzrayim). 

Finally, note as well that throughout this covenant, the
word yerusha is consistently used to describe the future
conquest of the land, and Hashem's Name is 'shem Havaya'. 

 

BRIT MILA (Breishit chapter 17)

        Several years later, immediately prior to the birth
of his only son from Sarah, God enters yet another covenant
with Avraham - better know as brit mila.  In preparation for
this covenant, God first changes Avram's name to Avraham and
then promises that He will enjoy a special relationship with
his offspring - 'lihyot lachem le-Elokim' - to be 'a close
God for them'.  [See Breishit 17:3-9.]

        This covenant seems to reflect a more 'personal'
relationship between God and His people, not only at the
national level, but more so at the personal - family level;
a special intimacy with the Divine.  In this covenant, note
how the Promised Land is referred to as Eretz Canaan", and
the future inheritance of the land is referred to as
'achuza' (in contrast to the use of the word 'yerusha' in
brit bein ha-btarim).

        Hence, we can conclude that there are two aspects in
regard to the 'kedusha' (sanctity) of Eretz Yisrael:

 

(A)  The NATIONAL aspect

        The 'kedushat ha-aretz' of brit bein ha-btarim
relates to the conquest of the land (yerushat ha-aretz) and
the establishment of a national entity - a sovereign state.
This kedusha is only realized once Bnei Yisrael attain
sovereignty, as was the case in the time of Yehoshua.  For
example, the obligation to give tithe from the land (i.e.
'trumot u-ma'asrot') only begins once the land is conquered.

                       [See Rambam, Hilchot Trumot, first
chapter!]

 

(B)  The PERSONAL aspect -

        The kedushat Eretz Canaan of brit mila already
existed in the time of the Avot and remains eternal.  This
kedusha reflects God's special Providence over this land
(see Vayikra chapter 18), no matter who is living in the
land.  This intrinsic kedusha is forever present no matter
who is sovereign over the Land, be it Persians, Romans,
Crusaders, Turks, British etc.  [Let's hope that there will
not be a need to add any others to this list in our own
generation.] 

 

        The following table summarizes our analysis thus
far:

        

THE VAST BORDERS    THE LIMITED BORDERS

               ================          ===================

PHRASE: Nile to the Euphrates             from Dan to Beer
Sheva

COVENANT: Brit bein Ha-btarim           Brit mila

NAME:            ha-aretz
Eretz Canaan 

ASPECT: National                                 Personal 

ACQUIRED BY: yerusha=sovereignty  achuza 

 

YERUSHA & ACHUZA

        To clarify this distinction, let's take a closer
look at two key words that describe our acquisition of Eretz
Yisrael in each covenant:

        (A)  In brit bein ha-btarim - yerusha
(Br.15:3,4,7,8);

        (B)  In brit mila - achuza (Br.17:8).

 

        In Chumash, the word 'ye-ru-sha' implies conquest,
which leads to sovereignty, i.e. military control over an
area of land.  [Not to be confused with its popular usage,
'ye-ru-sheh', usually referring to an inheritance that one
receives from a parent.]

        This sovereign power can then apportion that land,
or sell it, to its inhabitants.  Once acquired in this
manner, the purchaser of this land can then sell or give his
portion to anyone he may choose.  Usually, if the owner
dies, the land is automatically inherited by his next of
kin.  In Chumash, this type of ownership is known as achuza
(and/or nachala).

        For example, when Sarah dies Avraham must acquire an
'achuzat kever' - a family burial plot (see Breishit 23:4).
He must first purchase the plot from the Hittites, for at
that time they are the sovereign power.  Accordingly:

(A)  Brit bein ha-btarim, the national aspect, uses the word
yerusha for it foresees Am Yisrael's conquest of the Land.

(B)  Brit mila uses the word achuza for it emphasizes one's
personal connection to the land.

 

AT THE CROSSROADS OF THE MIDDLE EAST

        Based on our understanding of these two covenants,
their conflicting borders can be reconciled. 

        Avraham Avinu was chosen to be a nation that would
become a blessing for all nations (see Br. 12:3).  In that
promise, the special land set aside for that nation is
called ha-aretz.  In brit bein ha-btarim, ha-aretz is
defined as the land between the Nile and Euphrates.  These
two rivers don't necessarily need to be understood as
borders; rather as 'limits' of expansion!  Let's explain
why.

        Never in the history of mankind have these rivers
marked the border between two countries.  Instead, these
rivers were the underlying cause for the formation of thohe
two centers of ancient civilization - i.e. Mesopotamia
('nehar Prat') and Egypt ('nehar Mitzrayim').  [See
15:18-21.]

        Therefore, as brit bein ha-btarim reflects the
national aspect of our relationship with God, its borders -
or the 'limits of its expansion' - reflect our nation's
destiny to become a blessing to all mankind.  We are to
become a nation 'declaring God's Name' at the crossroads of
the two great centers of civilization.  The location of this
land between these two rivers enables that goal, and hence
reflects this aspect of our nation purpose.

 

THE 'KERNEL'

        The more precise geographic borders of this special
land are defined in brit mila as Eretz Canaan - 'the land in
which our forefathers sojourned'.  Because this land is
destined to become the homeland for God's special nation, it
possesses intrinsic kedusha.  It is this sanctity which
makes the land sensitive to the moral behavior of any of its
inhabitants (see Vayikra 18:1-2,24-28).

        Hence, the most basic borders of Eretz Yisrael are
those of 'Eretz Canaan', i.e. 'from Dan to Beer Sheva', as
promised in brit mila.  These borders constitute a natural
geographic area; Eretz Canaan is bordered by the
Mediterranean Sea on the West, the Negev desert on the
South, the Syrio-African Rift (Jordan River) to the East,
and the Lebanon Mountain Range to the North [the Litani
River valley].

        Once this 'kernel' area is conquered, in potential
its borders can be (but do not have to be) extended.  The
limits of this expansion - from nehar Mitzrayim to nehar
Prat (as set in brit bein ha-btarim) could be understood as
'limits' rather than 'borders'; as each river represents a
center of ancient civilization. 

        After conquering Eretz Canaan, Am Yisrael can, if
necessary, expand its borders by continuous settlement
outward, up until (but not including) the two ancient
centers of civilization, Egypt and Mesopotamia. 

 

EXPANDING KEDUSHA

        This interpretation explains why Transjordan does
not acquire kedushat ha-aretz until Eretz Canaan is
conquered.  Bnei Gad & Reuven must first help conquer the
'kernel' area of Eretz Canaan.  Afterwards, this kedusha can
be 'extended' to Transjordan.  [Note the use of the phrase
'lifnei Hashem' in Bamidbar chapter 32, especially in
32:29-30.]

        When Bnei Gad & Reuven follow the terms of their
agreement with Moshe, not only do they help Bnei Yisrael
conquer Eretz Canaan, they also facilitate Transjordan
becoming an integral part of Eretz Yisrael ('ha-aretz').

 

THE RAMBAM's DEFINITION OF ERETZ YISRAEL

        In his Yad HaChazaka, the Rambam must provide a
'halachic" definition of Eretz Yisrael, for many mitzvot
apply only in that Land.  He does so in the first chapter of
Hilchot Trumot & Ma'asrot [in Sefer Zraim]

        As trumot & ma'asrot are laws that apply only in
Eretz Yisrael, the Rambam must provide a precise definition
of its borders.  Although one would expect a geographical
definition, to our surprise we find instead a 'political'
one!

"Eretz Yisrael - which is mentioned anywhere (in Yad
Hachazaka) - includes those lands that are conquered by a
King of Israel or by a 'navi' with the backing of the
majority of Am Yisrael ..." (see I:1-2).

 

        Note how Rambam defines the borders of Eretz Yisrael
as the area under Israeli 'conquest' [= yerusha].  Whatever
area within the Land is under Am Yisrael's sovereignty is
considered 'halachically' as Eretz Yisrael. 

        Based on the above shiur, we can understand the
reason for this strange definition. 

        Certainly, Jewish sovereignty doesn't make any
geographic area 'holy'.  As Rambam himself explains in the
third halacha, it is only if this conquest takes place
within an area of 'the land that was promised to Avraham
Avinu - i.e. the borders of Eretz Canaan as promised to
Avraham at brit mila, and defined in Parshat Mas'ei.
However, this area reaches it fullest level of kedusha only
once Am Yisrael conquers it. 

        Then, once this 'kernel' area is conquered, Am
Yisrael can expand its borders up until Bavel [= nehar Prat]
and Mitzrayim [= nehar Mitzrayim].  However, as Rambam
explains in the third halacha, this expansion can take place
only after the 'kernel' area of Eretz Canaan is first
conquered. 

        Finally, in the fifth halacha, Rambam uses this to
explain why the kedusha of the Land [= 'kibbush rishon'] was
annulled when the first bet ha-mikdash was destroyed.
Because the kedusha of the land (in relation to trumot
u-ma'asrot) is a function of its conquest (yerusha or
'mi-shum kibbush'), therefore as soon as Bnei Yisrael lost
their sovereignty, the kedusha of the land was lost as well
['batla kedushatah'].  Similarly, during the second Temple
period, because the land was not conquered, rather it
remained under the sovereignty of other nations (e.g.
Persia, Greece and Rome), the kedusha never returned.
Instead, Ezra instituted a rabbinic kedusha to obligate the
produce of the land with trumot u-ma'asrot, because the
original kedusha did not return.

        I recommend that you review this Rambam inside (see
also the final halacha of perek aleph), and note how these
laws relate directly to the primary points of our shiur.

 

'LAND FOR PROGRESS'

        We have shown that our relationship to the Land of
Israel, just as our relationship with God, exists at both
the national and individual level. God chose this special
land in order that we fulfill our destiny.

        While kedushat Eretz Yisrael at the individual level
may be considered a Divine gift, its kedusha at the national
level is most definitely a Divine challenge.  To achieve its
fullest borders and to be worthy of them, we must rise to
that challenge.

 

                                      shabbat shalom,

                                      menachem

======================

FOR FURTHER IYUN

 

A.  MITZVAT KIBBUSH ERETZ CANAAN

        Our interpretation enhances our understanding of the
Torah's presentation of the mitzva to conquer Eretz Yisrael
in Parshat Mas'ei (Bamidbar 33:50-56).  First, Bnei Yisrael
are commanded to conquer the land = yerusha:

        (A)  "ve-horashtem et kol yoshvei ha-aretz
mipneichem...

        ve-horashtem et ha-aretz vi-yshavtem bah, ki lachem
natati et ha-aretz lareshet otah."

Only once the land is conquered, can it then be apportioned
to each family, according to the tribal households:

        (B)  "ve-hitnachaltem et ha-aretz be-goral
le-mishpechoteichem... le-matot avoteichem titnachalu..."

 

        The conquest is referred to as 'ye-ru-sha'', while
the distribution of the land afterward is referred to as
'nachala':

        Yerusha is achieved by the joint effort of military
effort by all twelve tribes [Yehoshua chapters 1-12].
Afterwards, nachala is achieved when each tribe settles and
establishes communities in its portion [Yehoshua chapters
13-19].

        Note that the word nachala could be considered
synonymous with achuza; achuza is usually used when
purchasing a piece of land, as when Avraham buys a burial
plot and field from Efron (see Br. 23:9,16-20), while
nachala is usually used in reference to a family
inheritance.]