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Deuteronomy 1:35 - Evil generation forfeits promised land

Deuteronomy 1:35 - דברים 1:35

Hebrew Text

אִם־יִרְאֶה אִישׁ בָּאֲנָשִׁים הָאֵלֶּה הַדּוֹר הָרָע הַזֶּה אֵת הָאָרֶץ הַטּוֹבָה אֲשֶׁר נִשְׁבַּעְתִּי לָתֵת לַאֲבֹתֵיכֶם׃

English Translation

Surely not one of these men of this evil generation shall see that good land, which I swore to give to your fathers,

Transliteration

Im-yir'e ish ba'anashim ha'eleh hador hara hazeh et ha'aretz hatova asher nishbati latet la'avoteichem.

Hebrew Leining Text

אִם־יִרְאֶ֥ה אִישׁ֙ בָּאֲנָשִׁ֣ים הָאֵ֔לֶּה הַדּ֥וֹר הָרָ֖ע הַזֶּ֑ה אֵ֚ת הָאָ֣רֶץ הַטּוֹבָ֔ה אֲשֶׁ֣ר נִשְׁבַּ֔עְתִּי לָתֵ֖ת לַאֲבֹתֵיכֶֽם׃
אִם־יִרְאֶ֥ה אִישׁ֙ בָּאֲנָשִׁ֣ים הָאֵ֔לֶּה הַדּ֥וֹר הָרָ֖ע הַזֶּ֑ה אֵ֚ת הָאָ֣רֶץ הַטּוֹבָ֔ה אֲשֶׁ֣ר נִשְׁבַּ֔עְתִּי לָתֵ֖ת לַאֲבֹתֵיכֶֽם׃

🎵 Listen to leining

Parasha Commentary

Context of the Verse

This verse (Devarim 1:35) is part of Moshe's recounting of the events following the sin of the spies (Meraglim), where the generation that left Egypt displayed a lack of faith in Hashem's promise to bring them into Eretz Yisrael. As a consequence, they were decreed to wander in the wilderness for forty years, and that entire generation would not merit to enter the Land.

Rashi's Explanation

Rashi (Devarim 1:35) emphasizes that the phrase "הַדּוֹר הָרָע הַזֶּה" ("this evil generation") refers specifically to the men of military age (20 years and older) who accepted the slanderous report of the spies and wept on Tisha B'Av. Their lack of emunah (faith) in Hashem's promise rendered them unworthy of entering Eretz Yisrael. Rashi notes that the decree did not apply to women, who did not participate in the sin of the spies (Sotah 11b).

Rambam on Divine Oaths

The Rambam (Hilchot Teshuvah 4:1) discusses how divine decrees can be irrevocable when they are sealed with an oath, as seen in this verse ("אֲשֶׁר נִשְׁבַּעְתִּי"—"which I swore"). Once Hashem swears, the decree is absolute, and even teshuvah (repentance) cannot overturn it. However, the Rambam clarifies that this applies only to collective decrees; individuals may still find atonement through sincere repentance.

Midrashic Insights

  • Midrash Tanchuma (Shelach 7) explains that the term "הָאָרֶץ הַטּוֹבָה" ("the good land") underscores the unique spiritual and physical qualities of Eretz Yisrael, which the generation rejected due to their misplaced priorities.
  • Midrash Rabbah (Bamidbar 16:20) contrasts this generation with the next, highlighting that their children—who did not share their parents' lack of faith—would ultimately merit entering the Land.

Halachic Implications

The Talmud (Sanhedrin 110b) derives from this verse that rejecting Eretz Yisrael is tantamount to rejecting the Divine Presence itself. This principle is later codified by the Ramban (Nachmanides) in his commentary on the Torah, emphasizing the centrality of Eretz Yisrael in Jewish belief and halachah.

📚 Talmud Citations

This verse is not quoted in the Talmud.

Frequently Asked Questions

Q: What does Deuteronomy 1:35 mean?
A: Deuteronomy 1:35 refers to Hashem's decree that the generation of Israelites who left Egypt would not enter the Land of Israel due to their lack of faith and rebelliousness (as seen in the incident of the spies). Only their children would merit to enter the 'good land' promised to their forefathers. Rashi explains that this was a punishment for their refusal to trust in Hashem's promise.
Q: Why is this verse important in Jewish tradition?
A: This verse is important because it teaches the consequences of lacking faith in Hashem and the importance of trusting in His promises. The Talmud (Sotah 34b) discusses how the spies' negative report led to this punishment, serving as a lesson for future generations about the dangers of speaking ill of the Land of Israel and doubting Hashem's word.
Q: What can we learn from Deuteronomy 1:35 today?
A: We learn the importance of emunah (faith) and avoiding lashon hara (negative speech). The Rambam (Hilchot De'ot 2:3) emphasizes that speaking negatively can have severe consequences, as seen with the spies. Additionally, the verse reminds us of the special sanctity of Eretz Yisrael and the need to appreciate its spiritual significance.
Q: Why was the generation called 'evil' in this verse?
A: The generation was called 'evil' (הַדּוֹר הָרָע) because they repeatedly tested Hashem through complaints, lack of faith, and rebellion—most notably with the sin of the spies (Numbers 13-14). The Midrash (Tanchuma, Shelach 7) explains that their refusal to enter the land showed ingratitude for the miracles Hashem had already performed for them.
Q: How does this verse connect to Jewish history?
A: This verse marks a turning point in Jewish history—the transition from the Exodus generation to their children, who would later conquer the land under Joshua. The Sforno notes that this teaches us that spiritual readiness, not just physical presence, is necessary to inherit the Land of Israel. This idea resonates throughout Jewish history regarding the relationship between the Jewish people and Eretz Yisrael.