Date: Tue, 21 Jul 1998 13:58:07 +0000 Reply-To: ml@virtual.co.il Sender: owner-tsc-all@virtual.co.il From: "Menachem Leibtag" To: tsc-all@virtual.co.il, tsc-parsha@virtual.co.il Cc: yhe-parsha.ml@virtual.co.il Subject: MATOT MASEI - last year's shiur *************************************************************** THE TANACH STUDY CENTER [http://www.virtual.co.il/torah/tanach] In Memory of Rabbi Abraham Leibtag *************************************************************** PARSHAT MATOT / MASEI [last year's shiur] 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 Masei (chapter 33) they appear to be quite fixed. So what are the borders of the Land of Israel? This week's shiur examines the biblical roots of this complicated topic. THE BIBLICAL BORDERS OF THE LAND OF ISRAEL Two cliche's, 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 Euphrates' (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 cliche is more correct? THE BORDERS IN PARSHAT MASEI In Parshat Masei, as Chumash we find the most precise biblical 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 the parsha. In regard to the eastern and western borders, i.e. the Medeteranian Sea (34:6) and the Jordan River (34:11-12), everyone is in agreement. However, in regard to the northern and southern borders, a variety of opinions exist: 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. Likewise, the southern border is identified along the Beer Sheva-Gaza line in the northern Negev. On the other hand, the 'maximalist' opinons identify the northen border somewhere up in Turkey and Northern Syria, while the southern border is found somewhere deep into the Sinai desert. THE EASTERN FRONTIER Even though the EASTERN border in Parshat Masei is clearly the Jordan river, from the story of "bnei Gad u'bnei Reuven" in Parshat Matot (31:1-54) it appears that it is possible to EXPAND this border to include what is known today as Transjordan. In that story, Moshe Rabeinu agrees that should the tribes of Gad, Reuven, and Menashe fulfill their vow to help everyone else conquer their land, then - the area of Transjordan will become their official inheritance in Eretz Yisrael! [See also Yehoshua chapters 13->14, and chapter 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 which describe the land which God promises to the Avot. THE LAND PROMISED TO AVRAHAM AVINU In Parshat Lech Lcha, when God first chose Avraham Avinu, He promised him a special land as well [See Breishit 12:7, 13:14-17, 15:18, 17:7-8. See also 22:17-18, 26:2-5, 28:3-4, 28:13-14, 35:11-12, 46:1-4, 48:4 & 21 (that should keep you busy).] In His first three promises to Avraham, God describes the land in very general terms: 1) In Ur Chasdim: "Go forth from your native land & from your father's house to the LAND WHICH I WILL SHOW YOU." (12:1) 2) At Shchem: "I will assign THIS LAND to your offspring" (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" (13:15) Later in Parshat Lech Lecha, Avraham Avinu enters into two covenants with God concerning his future. In both of these covenant we find a more precise definition of the land, however, each defintion is quite different! 1) At BRIT BEIN HA'BTARIM: / "HA'ARETZ" "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 which 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 MILAH: / "ERETZ CANAAN" "I assign the land in which you sojourn to you and your offspring to come, all the LAND OF CANAAN,..." (17:8) In this covenant, the 'promised land' is much smaller. Here, for the first time, we find the name ERETZ CANNAN. [See also Shmot 6:4/ compare with Br. 17:7-8.]. Earlier, in Parshat Noach, Chumash already provided us with a more precise definition of Eretz Canaan: "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... (the Dead Sea area)" (Br.10:19). [Note that this is the only border which is detailed in the geneologies of Breishit chapter 10, most probably because it is needed as background information to later understand Parshat Lech L'cha!] This biblical definition of Eretz Canaan more or less coincides with the general locale in which the Avot lived - "eretz m'gurecha" (see 17:7-8). The Avot lived and sojourned in the area bounded by BEER SHEVA and Grar to the south (see 21:22- 33, 28:10, 46:1), and the area of Shchem and Dotan (37:12-17) to the north. In his battle against the Four Kings, Avraham chased his enemey as far north as DAN (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..."(I Shmuel 3:20)] In summary, the source for the conflicting borders of Eretz Yisrael appears to be its two different defintions in BRIT BEIN HA'BTARIM and BRIT MILAH. Now, we must explain the connection between each "brit" and its respective definition of the land. TWO BORDERS / TWO TYPES OF KEDUSHA To understand the significance of these conflicting borders, we must relate to the nature of each covenant. The deeper meaning of God's establishment of TWO covenants with the Avot, (Bein Ha'Btarim - b'shem HAVAYA and Milah - b'shem ELOKIM), was discussed in our shiurim on Sefer Breishit. For the purpose of this week's shiur, we will briefly review our conclusions: BRIT BEIN HA'BTARIM After Avraham's military defeat of the Four Kings, God promises Avraham Avinu that his offspring as well will indeed one day CONQUER ("yerusha") the land. However, this conquest will take place only after several generations of bondage in a foreign land, after which they will gain their independence and their oppressor shall be punished. The land in which they will become a sovereign NATION is described as expanding from the Nile to the Euphrates, [the land then occupied by the ten nations/ see chapter 15, especially 18-21]. This covenant with Avaraham Avinu 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). Note, that in this covenant, the Promised Land is consistently referred to as "ha'ARETZ"; its conquest is referred to as "YERUSHA". BRIT MILAH In preparation for this covenant, God first changes Avram's name to Avraham in anticipation of the birth of a child from Sarah [nee Sarai]. Then God promises Avraham that He will enter into a special relationship with his offspring - "lihyot lachem l'Elokim" - to be a close God for them. [See Breishit 17:3-9.] This covenant reflects the RELIGIOUS/ PERSONAL aspect of Am Yisrael's relationship with God, for it emphasizes a special intimacy with the Divine. In this covenant, the Promised Land is referred to as "ERETZ CANAAN". [Note that its inheritance (from father to son) is referred to as "achuza" in contrast to the use of the word "yerusha" in Brit Bein Ha'Btarim. Hence, we can conlcude 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 realized once Bnei Yisrael gain sovereignty, as is the case once Yehoshua conquers the land. For example, the obligation to give tithe from the land (i.e. "trumot u'maasrot") only begins once the land is conquered. [See Rambam, Hilchot Trumot, first chapter!] (B) The PERSONAL aspect - The "kedushat Eretz Canaan" of Brit Milah 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), even when other nations are living in it. This intrinsic "kedusha" is forever present no matter who is sovereign over the Land, be it Persians, Romans, Crusaders, Turks etc. [If you are a "n'turei karta'nik" you can add Zionists to the list.] The following table summarizes our analysis thus far: THE VAST BORDERS THE LIMITED BORDERS ================ =================== PHRASE: the Nile to the Euphrates from Dan to Beer Sheva COVENANT: Brit Bein HaBtarim Brit Milah NAME: ha'Aretz Eretz Canaan ASPECT: National Personal ACQUIRED BY: "yerusha" = sovereignty "achuza" YERUSHA & ACHUZA Understanding the two key words which describe our acquisition of Eretz Yisrael in each covenant helps clarify this distinction: (A) In Brit Bein HaBtarim - "yerusha" (Br.15:3,4,7,8); (B) In Brit Milah - "achuzah" (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.] The sovereign power can then apportion that land, or sell it, to its inhabitants. Once acquired in this manner, the owner can 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". 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 HaBtarim, the national aspect, uses the word "yerusha" for it foresees Am Yisrael's CONQUEST of the Land. (B) Brit Milah 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 which will become a blessing for ALL nations (see Br. 12:1-3). In that promise, the special land set aside for that nation is called "ha'Aretz". In Brit Bein HaBtarim, "ha'Aretz" is defined as the land between the Nile and Euphrates. These rivers are not borders; never in the history of mankind have these rivers marked the border between two countries. These rivers are the two CENTERS of ancient civilization - Mesopotamia ("N'har Prat") and Egypt ("N'har Mitzrayim"). [See 15:18-21.] Therefore, as Brit Bein HaBtarim reflects the NATIONAL aspect of our relationship with God, its borders of "ha'Aretz" reflect our 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 'KERNEL' The more precise geographic borders of this special land are defined in Brit Milah as Eretz Canaan - the land in which our forefathers sojourned. Because it is destined to become the homeland for God's special nation, this land 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). The basic borders of Eretz Yisrael are those of "Eretz Canaan", i.e. 'from Dan to Beer Sheva', as promised in Brit Milah. 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. Once this 'kernel' area is conquered, in potential its borders can be (but do not have to be) extended. The potential limits of this expansion are set by Brit Bein HaBtarim, from "N'har Mitzryaim" to "N'har Prat". This phrase could be understood as a LIMIT rather than a border, 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 "Eretz Canaan". Afterwards, the kedusha can extend to Transjordan. [Note the use of "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"). '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, we must rise to that challenge. ====================== FOR FURTHER IYUN A. MITZVAT KIBUSH ERETZ CANAAN Our interpretation enhances our understanding of the Torah's presentation of the mitzva to conquer Eretz Yisrael in Parshat Masei (Bamidbar 33:50-56). First, Bnei Yisrael are commanded to CONQUER the land = "yerusha": (A) "V'HORASHTEM et kol yoshvei ha'aretz mipneichem... V'HORASHTEM et ha'aretz v'yshavtem bah, ki la'chem na'tati et ha'aretz la'RESHET otah. Only once the land is conquered can it then be apportioned to each family, according to the tribal households: (B) "v'HITNACHALTEM et ha'aretz b'goral l'MISHPCHOTEICHEM... l'matot Avoteichem TITNECHALU..." 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, "nachalah" 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.] B. In his Yad HaChazaka the Rambam halachically defines Eretz Yisrael in the first chapter of Hilchot Trumot & Ma'asrot. As "trumot & maasrot" are laws which apply only in "Eretz Yisrael", the Rambam must provide a precise definition of the borders of "Eretz Yisrael". Although one would expect a geographical definition, instead we find a 'political' one! "Eretz Yisrael which is mentioned anywhere (in Yad Hachazaka) includes those lands which are conquered by a King of Israel or by a 'navi' with the backing of the majority of Am Yisrael ..." (I:2). 1. Read the first 5 halachot and the last halacha in Perek Aleph. See if you can find in the Rambam the answers to most of the questions raised in the shiur. 2. Does the Rambam's shita correlate with the main points of the shiur. 3. Why does the Rambam use Bavel and Mitzrayim as examples of his third category? 4. What is the "Land promised to Avraham" referring to?! 5. Why, according to the Rambam, are trumot and maasrot only drabban, even after kdushat ezra?