Frequently Asked Questions
Q: What does Genesis 35:12 mean?
A: In Genesis 35:12, Hashem reaffirms His promise to Yaakov (Jacob) that the Land of Israel, which was originally promised to Avraham (Abraham) and Yitzchak (Isaac), will now be given to Yaakov and his descendants. This verse emphasizes the eternal covenant between Hashem and the Jewish people regarding Eretz Yisrael (the Land of Israel). Rashi explains that this promise includes both the physical land and the spiritual connection the Jewish people have with it.
Q: Why is this verse important in Judaism?
A: This verse is important because it is one of the foundational promises in the Torah regarding the Jewish people's right to the Land of Israel. It reinforces the covenant made with the Avot (Patriarchs—Avraham, Yitzchak, and Yaakov) and is a key source for the Jewish claim to Eretz Yisrael. The Rambam (Maimonides) cites this promise in his discussions about the mitzvah (commandment) of living in the Land of Israel.
Q: What can we learn from Genesis 35:12 today?
A: We learn from this verse that the Land of Israel is a divine gift to the Jewish people, as promised by Hashem. It teaches us the importance of recognizing and appreciating our spiritual and historical connection to Eretz Yisrael. The Midrash (Bereishit Rabbah) also highlights that this promise is eternal, showing that our bond with the land remains relevant in every generation.
Q: How does this verse apply to Jewish life today?
A: This verse reminds Jews of their deep connection to the Land of Israel and the importance of settling and cherishing it. Many halachic (Jewish legal) authorities, including the Rambam, derive from such verses the mitzvah of living in Eretz Yisrael. It also inspires Jews to support and strengthen the Jewish presence in the land, whether by living there or through other means.
Q: Why does Hashem mention Avraham and Yitzchak in this promise to Yaakov?
A: Hashem mentions Avraham and Yitzchak to show continuity—the promise of the land was first given to Avraham, then reaffirmed to Yitzchak, and now to Yaakov. This teaches that the covenant is passed down through the generations. Rashi explains that mentioning all three Patriarchs emphasizes that the promise is unbreakable and applies to all their descendants—the Jewish people.
Promise of the Land to Yaakov and His Descendants
The verse (Bereshit 35:12) reaffirms Hashem's covenant with Yaakov, echoing the promises made to Avraham and Yitzchak. Rashi explains that this repetition emphasizes the eternal nature of the Divine promise—the land is given not only to Yaakov but also to his descendants for all generations. The Ramban adds that this assurance was particularly significant during Yaakov's time of distress, reinforcing that his struggles would culminate in the fulfillment of this inheritance.
Inheritance Through Merit and Covenant
The Talmud (Ketubot 110b) teaches that dwelling in Eretz Yisrael is equivalent to observing all the mitzvot, highlighting the land's spiritual centrality. The Midrash (Bereshit Rabbah 46:9) notes that the phrase "to you I will give it" underscores Yaakov's personal merit, while "to your seed after you" extends the promise conditionally—dependent on his descendants' adherence to Torah. The Sforno clarifies that the dual phrasing ("to you" and "to your seed") ensures the land remains an eternal inheritance, inseparable from the Jewish people.
The Land as a Divine Gift