Frequently Asked Questions
Q: What does the verse mean when it says 'I will send an angel before thee'?
A: According to Rashi, this 'angel' refers to a heavenly messenger who would guide and protect the Israelites as they entered the Land of Israel. The Rambam explains that this angel represents Divine Providence, ensuring the Israelites' success in conquering the land as long as they remain faithful to Hashem's commandments.
Q: Why does the verse list specific nations like the Kena'ani and Emori?
A: The Torah lists these seven nations (Kena'ani, Emori, Ḥitti, Perizzi, Ḥivvi, Yevusi, and Girgashi—though the last is not mentioned here) because they were the primary inhabitants of the Land of Israel at that time. The Midrash teaches that these nations were particularly corrupt, and their expulsion was necessary to establish a holy nation in the land promised to Avraham, Yitzchak, and Yaakov.
Q: What can we learn from this verse about trusting in Hashem's promises?
A: This verse teaches that Hashem fulfills His promises to our ancestors. Just as He assured the Israelites that He would drive out these nations before them, we learn from the Talmud (Berachot 4a) that we must trust in Hashem's guidance in all aspects of life, especially when facing challenges. The verse emphasizes that success comes through Divine assistance, not merely human effort.
Q: How does this verse connect to the mitzvah of settling the Land of Israel?
A: The Ramban (Nachmanides) explains that this verse underscores the eternal mitzvah of living in and conquering the Land of Israel, as it was given to the Jewish people as an inheritance. The Talmud (Sotah 44b) derives from here that settling the land is a collective obligation for the nation, demonstrating its central role in Jewish identity and Torah observance.
Q: Why didn't the Israelites immediately conquer all these nations?
A: Rashi and the Midrash (Shemot Rabbah 32:1) explain that the conquest was gradual to prevent the land from becoming desolate. Additionally, the Talmud (Avodah Zarah 20b) teaches that the Israelites' success depended on their spiritual merits—when they were worthy, they conquered quickly; when they faltered, the process slowed. This teaches that our relationship with the land is tied to our faithfulness to Torah.
Interpretation of the Verse
The verse (Exodus 23:20) describes Hashem's promise to send an angel before Bnei Yisrael to assist them in conquering Eretz Canaan and driving out its inhabitants. This angel is understood by classical commentators as a manifestation of Divine assistance, ensuring the success of the Israelites in their mission.
Rashi's Explanation
Rashi (Rabbi Shlomo Yitzchaki) comments that this angel is not just any celestial being but specifically Malach Michael, the angel designated to protect Israel. He explains that the phrase "לְפָנֶיךָ" (before thee) indicates that the angel will guide and prepare the way for Bnei Yisrael, ensuring their safe passage and victory over the Canaanite nations.
Rambam's Perspective
Rambam (Maimonides) in Moreh Nevuchim (Guide for the Perplexed 1:64) discusses the nature of angels as intermediaries of Divine will. He explains that the angel here represents Divine Providence (Hashgacha Pratit), ensuring that the conquest of the land aligns with Hashem's plan for the Jewish people.
Midrashic Insights
The Seven Nations Mentioned
The verse lists six of the seven Canaanite nations (the Girgashi are omitted here, as noted by Rashi). The Talmud (Avodah Zarah 20a) explains that these nations were particularly steeped in idolatry and immorality, necessitating their expulsion to purify the land for kedushah (holiness).
Practical Implications
This verse underscores the idea that the conquest of Eretz Yisrael was not merely a military endeavor but a spiritual mission. The presence of the angel signifies that success depended on Divine assistance and adherence to Torah values, as later emphasized in the books of Yehoshua and Shoftim.