Frequently Asked Questions
Q: What does 'Behold, I have set the land before you' mean in Deuteronomy 1:8?
A: This verse means that Hashem (G-d) is showing the Jewish people that the Land of Israel is ready for them to enter and settle. Rashi explains that this was a reassurance after the previous generation failed to enter due to the sin of the spies. Now, their children were being given another opportunity to fulfill G-d's promise.
Q: Why is the Land of Israel so important in this verse?
A: The Land of Israel is central to the covenant between G-d and the Jewish people. As Rambam (Maimonides) teaches, settling the Land is a mitzvah (commandment) of great importance. This verse emphasizes that the land was promised to Avraham, Yitzchak, and Yaakov, showing its eternal connection to the Jewish people.
Q: What can we learn from G-d's promise to the forefathers in this verse?
A: We learn that G-d keeps His promises across generations. The Midrash teaches that the merit of our forefathers (zechut avot) continues to benefit their descendants. This verse shows that even after many years in Egypt and the wilderness, G-d remained faithful to His oath to Avraham, Yitzchak, and Yaakov.
Q: How does this verse apply to Jews today?
A: This verse reminds us of our eternal connection to the Land of Israel. The Talmud (Ketubot 110b) states that living in Israel is equivalent to observing all the mitzvot. While circumstances may vary, Orthodox Judaism maintains that the Land remains our inheritance as promised to our ancestors.
Q: Why does the verse mention all three forefathers (Avraham, Yitzchak, and Yaakov)?
A: Each forefather represents a different aspect of our connection to the land. Avraham was the first to receive the promise, Yitzchak was the first to be born in the land, and Yaakov's children became the twelve tribes who would inherit it. Together, they establish the complete Jewish claim to the land, as explained in Midrash Bereishit Rabbah.
The Divine Promise of Eretz Yisrael
The verse (Devarim 1:8) emphasizes Hashem's eternal covenant with the Avot (Avraham, Yitzchak, and Yaakov) to grant their descendants the Land of Israel. Rashi explains that the phrase "לָתֵת לָהֶם" ("to give to them") implies that the promise was not only for future generations but also for the Avot themselves—indicating their spiritual connection to the land even during their lifetimes, as they were buried there (Bereshit 23:19, 25:9, 50:13).
The Mitzvah of Yishuv Ha'aretz
The Ramban (Nachmanides) in his commentary on Bamidbar 33:53 derives from this verse the mitzvah of settling Eretz Yisrael. The command "בֹּאוּ וּרְשׁוּ" ("go in and possess") is not merely a historical directive but an ongoing obligation for the Jewish people to inhabit and maintain sovereignty over the land.
Free Will and Divine Assistance
The Sforno notes the dual nature of the verse: Hashem has "set the land before you" (a gift), but the people must actively "go in and possess" it (an effort). This reflects the principle that divine promises are fulfilled through human action, as seen in the Gemara (Megillah 6a): "One who says 'I have labored and found'—believe him."
The Oath to the Avot
Historical Context in Devarim
Rabbi Samson Raphael Hirsch explains that Moshe reiterates this promise here to inspire the new generation before entering the land, reminding them that their conquest is not merely military but the fulfillment of a divine plan rooted in the Avot's legacy.