The promised land is described in Deuteronomy (12:9) by the hendiadys מְנוּחָה, menuchah, and נַחֲלָה, nachalah—a resting-place and heritage-land—and both terms are used several times in the Bible to refer to the land of Israel. Millennia later, these terms are given an afterlife in Jewish liturgy in reference to Shabbat; sacred space is anchored in time.
In Plato’s Laws, the Athenian stranger proposes founding a future state by dividing land into equal plots among citizens, organized into twelve districts each dedicated to a specific god. The Bible also prescribes a lottery system for allocating land—both among tribes and family units—but never explains how such a lottery could function fairly given the unequal sizes of tribes and families. Why?
Goren-haʿatad, at the southwestern border of Canaan, is situated near a crossing point of Abel-Mitzrayim, the Brook of Egypt. It is named Yardan/Jordan Pass, after an obscure village in this region mentioned by Pharaoh Shishak, Josephus, and the Madaba map. A Syriac text describes a battle of Arab armies against Christians, Jews, and Samaritans that took place there in 634 C.E., and which likely ended in the village’s destruction.
The only named character in the story of the spies whom Joshua sends to Jericho holds the key to the story’s message.
Jacob’s vision of angels of God going up and down is an allegory, a mise en abyme for the patriarchs’ journey to and from the land, and should be understood as a counterpart to YHWH’s reassurance to Jacob that he will return (Genesis 28:15).
God promises Abram that his descendants will be a great nation in Genesis 12, while in Genesis 17, Abraham and Sarah are to become the forebears of a multitude of nations. A postcolonial analysis highlights how each image reflects a different way that Judeans grappled with their place and future in a world ruled by the vast and powerful Persian Empire.
A window into the extent of ancient Israel’s knowledge of the geography of the world.
Is the Machpelah a cave or a field? Why does Ephron say no to the sale at first? What does Abraham mean by “burying my dead from before my face”? Why does Abraham need to purchase a burial plot?
The theme of a divine creator’s right to assign territory to his people is pervasive in the Bible and ancient Near Eastern literature. Perhaps the rabbinic midrash which suggests that the Torah begins with creation to defend Israel against the accusation they stole the land of Canaan were onto something.
Several biblical passages assume that the promised land is limited to Canaan, i.e., the Cisjordan. But this view was not universally shared. Scribes who saw the Transjordan as part and parcel of it adjusted multiple passages in Deuteronomy, including the third and final take of Moses’s death, to make this episode fit their idea about the extent of the land.
Martin Buber and Franz Rosenzweig's translation of the Bible strictly adheres to the text's wording and structure. The eminent thinkers sought to let German readers experience the resonance of the Bible's Hebrew and to capture its primordial meaning. Their rendition of Haazinu presents a provocative interpretation of the bond between God, Israel and its land as both universal and singular.
Moses misunderstands the request of the Gadites and Reubenites to settle in the Transjordan as a result of unwillingness to participate in the conquest of Canaan with the rest of the Israelites. Once he realizes that they do mean to fight, he accepts their request. The author of Numbers 32 creates a rhetorically rich argument that the Transjordan is part of the Promised Land—but not everyone was buying what this author was selling.
In the wake of the Hasidic aliyah in the 18th and 19th centuries, Hasidic masters reflected on the positive experience the local Jews had with their Muslim neighbors, as well as the importance of loving the land’s inhabitants as part of loving the land itself.
What are the favorable qualities of the land of Israel, and what is God’s relationship to it?
A postmodern look at Deuteronomy’s view on God’s role in politics, the challenge of monotheism in biblical times, and the relative positions of Israel and her neighbors in God’s eyes.
The Torah’s two contradictory methods for how to divide the land among the tribes – a redactional and historical approach.
A set of homilies from the Genizah connects two biblical readings (sidrot) in Leviticus by emphasizing the importance of the mitzvah of orlah as a key to inheriting and remaining on the land.
Distinguishing between the land God promises to Abraham, the land Moses is commanded to conquer, and the land upon which the Israelites actually dwelt.
Do the boundaries of the Land of Canaan in the Torah reflect a 13th century Egyptian province or a 7th century conquest by Pharaoh Necho?
A tour of the borders and the problems.
Jews in the Persian Period dealt with the reality of the destruction of Judah in two different ways. The Book of Esther emphasized the diaspora while Ezra-Nehemiah emphasized the rebuilding. For most of Jewish history the Ezra-Nehemiah model was all but non-existent, but this changed with the emergence of Zionism and the establishment of the State of Israel.
