Parashat Masei: The Borders of the Land of Israel

Believe it or not, ERETZ YISRAEL - the Land of Israel - is never mentioned in Chumash! Instead, the biblical name for the special land promised to Avraham Avinu is either "ERETZ CANAAN" or simply "HA'ARETZ". We will examine the meanings of these two names, and discusses the biblical borders of the Land of Israel. In doing so, we will arrive at a better understanding of Parshiot Matot and Masei. THE BORDERS OF THE LAND OF ISRAEL Two popular cliches, both based on psukim in Tanach, define the biblical borders of the Land of Israel:  (A) 'from Dan to Beer Sheva';  (B) 'from the Nile to the Euphrates'. The discrepancy between these two borders is immense! According to (A), Eretz Yisrael encompasses almost the ENTIRE Middle East, while according to (B) it is tiny country at the edge of the Fertile Crescent, on the crossroads between Mesopotamia and Egypt. So which borders are correct? THE BORDERS IN PARSHAT MASEI The most precise delineation of the borders of the Land of Israel in Tanach is found in Parshat Masei:  "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... " (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 of the land there is no argument. The Mediterranean Sea forms the western border (34:6) and the Jordan River forms the eastern border (34:11-12). However, in regard to the northern and southern borders, a wide range of opinions exists: The 'minimalist' opinion identifies the northern border in the area of southern Lebanon, while the 'maximalist' opinion finds it up in Turkey and northern Syria.  Likewise regarding the southern border: the minimalists identify the border in the northern Negev, while the maximalists find it deep in the Sinai Desert, bordering on Egypt THE EASTERN FRONTIER A different sort of problem arises regarding the nature of the EASTERN border of the Land of Israel. In Parshat Masei, this border is FIXED. From the story of "bnei Gad u'bnei Reuven" in Parshat Matot (31:1-54) it appears to be EXPANDABLE. According to their agreement with Moshe, should the tribes of Gad, Reuven, and Menashe fulfill their vow to help Bnei Yisrael conquer the land, then Transjordan becomes their official inheritance in Eretz Yisrael! [See also Yehoshua chapters 13-14,22] 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? THE LAND PROMISED TO AVRAHAM AVINU  This ambiguity is not unique to Sefer Bamidbar, it actually begins in Sefer Breishit!  Recall that when Avraham Avinu is chosen to become the father of God's special nation, he is promised a special land - numerous times! [See Breishit 12:7, 13:14-17, 15:18, 17:7-8, 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).] As we shall now show, an examination of those Divine promises reveals a similar ambiguity concerning the precise definition of this Promised Land. THREE PROMISES & TWO COVENANTS The first three times when God promises the land to Avraham Avinu, its definition is very general: 1. In Ur Chasdim: "Go forth from your native land and 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) However, later in Parshat Lech Lecha, when Avraham enters into two covenants with God concerning his future, we find a more precise definition of that land. A. At Brit Bein Ha'Btarim:  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) B. At Brit Milah:  "I assign the LAND IN WHICH YOU SOJOURN to you and your  offspring to come, ALL THE LAND OF CANAAN,..." (17:8) These two borders (as presented in these two covenants) appear to contradict each other: (A) BRIT BEIN HA'BTARIM - "HA'ARETZ" - THE VAST BORDERS The land defined by these borders is immense, for 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!  Most probably, this covenant is the source for the popular  phrase "from the Nile to the Euphrates". (B) BRIT MILAH - "ERETZ CANAAN" - THE LIMITED BORDERS The land defined in this ovenant is much smaller, for it  encompasses only the area in which the forefathers lived ("eretz m'gurecha" /see also Shmot 6:4). 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 them as far north as DAN (14:14)! In Parshat Noach, we find 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 Parshat Noach, most probably because it is needed as background information to understand Parshat Lech Lecha!] This biblical definition of Eretz Canaan more or less coincides with the general locale in which the Avot lived.  This border reflects the popular phrase: "from Dan to Beer Sheva". [In Tanach, this phrase is used many times 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 prophet..." (I Shmuel 3:20) ] The following table summarizes our discussion:

	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 more essays on the parashat hashavua and Tanach see R. Liebtags website www.tanach.org