Today we will dedicate our study to the second b’racha of Birkat ha’Mazon (Grace after meals,) the b’racha of “No’de l’cha,” (“We thank You,”) which is termed “Birkat ha’Aretz,” “The Blessing of the Land,” which is the b’racha that Yehoshu’a bin Nun instituted when entering the Land of Israel.

Indeed, the majority of this b’racha deals with the inheritance of Eretz Yisra’el.

The formulation of the b’racha is well known, yet we will still examine it in order to discover all that lies within it.

The b’racha is as follows:

“We thank you, God, our Lord, for having given our forefathers a desirable, good, and spacious land; and for having taking us, God, our Lord, from the land of Egypt and You redeemed us from the house of bondage; for Your covenant which you sealed in our flesh; for your Torah which you taught us, and for statutes which you informed us of; for life, grace, and loving-kindness which you granted us; and for the provision of food with which you constantly nourish and sustain us, in every day, in every season, and in every hour.”

The b’racha continues further until it concludes:

“As it is stated: ‘And you shall eat and you shall be satisfied, and you shall bless Hashem, your God, for the good land which He gave you,’ (D’varim 8:10,) Blessed are You, God, for the land and for the nourishment.”

We must emphasize that the meaning of the phrase “for the land and for the nourishment” is in fact with regards the Land which brings forth food. In other words the b’racha does not deal with food and nourishment in the general sense, (for that is in fact the express purpose of the first b’racha of Birkat ha’Mazon,) but rather with Eretz Yisra’el, and the specific produce and food brought forth by Eretz Yisra’el.

The text of the b’racha which we have quoted is that of the Ashkenazi communities. There are also the texts of the S’farad and Yemenite communities, which have slight differences from the Ashkenazi text, yet the common denominator of all the texts we have today is that the b’racha, Birkat ha’Aretz, combines within it the secondary topics of the exodus from Egypt, from the house of bondage; the covenant; and others; which at first glance seem to be entirely unconnected to Birkat ha’Aretz itself.

The connection between Birkat ha’Aretz and the topic mentioned in the continuation of the b’racha – “for Your covenant which you sealed in our flesh; for your Torah which you taught us” has already been questioned by our Sages. They answer that through guarding the covenant and observing the Torah that Yisra’el will merit the Land of Israel.

Thus we have a partial solution as to the meaning of the text of Birkat ha’Aretz, yet there are still sections of the b’racha that their connection to the theme and content of this particular bracha is unclear.

Incidentally, we may note that in earlier texts of the b’racha, for example that of Genizza found in Israel, the terminology of the b’racha is:

“We thank you, God, our Lord, for having given us a desirable, good, and spacious land; for the covenant and Torah, for life and peace;”

without any further addendums.

This version does not make any mention of the exodus from Egypt and the house of bondage, nor does it mention the Torah explicitly. Thus, this version is far more precise and concise, and hence we attempt to explain the b’racha as we have it in its text today, the version that is accepted on the majority of all Jews, if not on all the various communities.

An additional question we will pose is with regards the order of the various topics mentioned in the b’racha. In the order as we have it today, first we mention the inheritance of Eretz Yisrael, then we mention the taking of Yisra’el from Egypt from the house of bondage, and then we mention the covenant and the Torah, and finally we conclude with the mention of the food and sustenance.

It would seem that the order of the topics should appear as follows: the covenant (which was commanded to Avraham,) then the exodus from Egypt, and afterwards the receiving of the Torah, and then finally the inheritance of the land of Israel.

If we are to attempt to explain that Birkat ha’Aretz – the b’racha regarding Eretz Yisra’el – is the focus and central theme of the b’racha, and therefore it should precede all the other events mentioned in the b’racha; this only explains why it appears first, prior to the other aspects of the b’racha, (“for having given our forefathers a desirable, good, and spacious land…”) Yet as for the remaining structure of the b’racha we are still in a quandary, for why does the mention of the exodus from Egypt precede the mention of the covenant for example? (There are those who attempted to explain this by explaining that the covenant referred to here is in fact the covenant that was executed in Gilgal when Yehoshu’a circumcised the generation of those who were to enter Eretz Yisra’el. Yet this is a very problematic explanation, for this does not seem to be the textual meaning of the b’racha, and secondly, what then is the meaning of “Torah” that is mentioned afterwards?)

In summary, our question is two-fold. Firstly, why are these historical events, which seem to have no apparent connection to Eretz Yisra’el, mentioned in the b’racha; and secondly, the manner in which they are mentioned seems to have no correlation to the historical sequence of their occurrence.

An additional question that the b’racha raises is the question of the various names of Eretz Yisra’el. Eretz Yisra’el is termed “Eretz Chemda” – a “Desirable Land.” What does this description of Eretz Yisra’el mean? This may in fact appear to be our relishing of the physical splendor material plenty of the land.

Let us now attempt to tackle these issues one by one.

Rav Ya’akov Emden, in his siddur, “Beit Ya’akov,” addresses some of the difficulties we have raised, and these are his words:

“‘For having given’ – it seems that there is no set order (in the b’racha), for the conquest of the land occurred after the giving of the Torah – and thus it should have been mentioned at the end.”

Rav Ya’akov Emden thus asks the question that we raised, that “it seems that there is no set order.” And then Rav Ya’akov Emden answers as follows:

“However the inheritance of Eretz Yisra’el takes precedence insofar as it is the objective, as the verse states: ‘I will raise you up out of the affliction of Egypt to the land,’ (Shemot 3:17.)”

Here Rav Ya’akov Emden makes a revolutionary claim. He contends that the terminology “for having given our forefathers” does not refer to the entry in to
Eretz Yisra’el, but that this is the definition of the purpose of the entire Exodus from Egypt, and of all that is to transpire in the future.

He continues:

“The matter is clarified in our introduction, (the intention being to “Sulam Bet El,” the introduction to his siddur,) that the inheriting of the land is a condition in the acceptance of God’s divinity, as we wrote in length over there. For He is termed “the Lord of the land,” (Melachim II 17,26 et al.) and this was the objective of the exodus from Egypt, in order that they inherit the land and have complete inner acceptance of Him as Lord. And if this were not the case, it would not have been necessary to take them from Egypt, and He could have left them there and they could accept His divinity there; this is extremely apparent.”

Hence, entry in to Eretz Yisra’el and the acceptance of God’s divinity in the land is the goal of the exodus from Egypt. Therefore, “we thank you, God, our Lord, for having given our forefathers” is the defining title of all that is to follow. And then the description of all these events follows: “and for having taking us, God, our Lord, from the land of Egypt and You redeemed us from the house of bondage.”

This is Rav Ya’akov Emden’s explanation.

But he is not satisfied with this sole explanation, and he brings another explanation which explains the precedence of the mention of Eretz Yisra’el to the mention of Yetzi’at Mitzra’im (the exodus from Egypt) and the other events from a chronological viewpoint. He writes:

“It may be added that the inheriting of Eretz Yisra’el is preceded (in the b’racha) for it has historical precedence, for ownership of Eretz Yisra’el was transferred to our forefathers from the moment that God promised it to Avraham as a gift.”

(Siddur of Rav Y. Emden.)

Now we understand that the term “for having given our forefathers a desirable, good, and spacious land” refers to our forefathers Avraham, Yitzchak, and Ya’akov who promised the land by God; and not to the conquest of the land by Yehoshu’a.

These then are Rav Ya’akov Emden’s answers. We will note as an addendum that these explanations did not solve all the questions we raised previously, for we may still question why the mention of Yetzi’at Mitzra’im precedes that of Brit Mila, (“The covenant of circumcision,” ie. The mitzvah of circumcision, which is the “covenant” mentioned in the b’racha.)

At the same time, it seems that Rav Ya’akov Emden’s second explanation may serve as an opening to a revolutionary understanding of Birkat ha’Aretz, and understanding that we will slowly reveal.

Eretz Yisra’el was promised to Avraham at the Brit ben ha’B’tarim, (literally “the covenant between the parts.”)

When God told Avraham:

“I am who took you out of Ur Casdim to give you this land as a possession,”

(Bereshit 15:7)

Avraham asked him:

“How can I know that I will inherit it?”

(ibid. 15:9)

Then God commands Avraham to take “a prime calf, a prime goat, a prime ram, and a dove and a pigeon” – and thus begins the Brit ben ha’B’tarim. God then says to Avraham:

“And He said to Avram: ‘Know for sure that your descendants will be foreigners in a land that is not theirs for four-hundred years. They will be enslaved and oppressed. But I will finally bring judgement against the nation who enslaves them, and they will then leave with great wealth. You shall join your fathers in peace, and you will be buried at a good old age. The fourth generation will return here, since the Amorite’s sin will not have run its course until then.’ The sun set, and it became very dark. A smoking furnace and a flaming torch passed between the halves of the animals. On that day God made a covenant with Avram saying: ‘To your descendants I have given this land, from the Egyptian river as far as the great river, the Euphrates; (the lands of) the Kenites, the Kenizites, the Kadmonites, the Hittites, the Perizites, the Repha’im, the Amorites, the Canaanites, the Girgashites, and the Jebusites.’”

(ibid. 13-21)

The content of the dialogue between God and Avraham is not sufficiently clear, for Avraham asks “How can I know that I will inherit it?” – then God answers him at length regarding the future exile and redemption.

We will wait a bit before answering this point.

In summation, Brit ben ha’B’tarim is the first source for the granting of the Land of Israel, to our forefathers as an inheritance – and we also see the demarcation of the land’s border’s here.

It may very well be that the Brit ben ha’B’tarim also serves as the backbone of the Pesach Haggada, for this is the language of the Haggada:

“Blessed is He Who keeps His promise to Yisra’el, blessed is He. For the Holy One, Blessed is He, calculated the end (of the exile,) to do as He said to Avraham our forefather at the Brit ben ha’B’tarim, as it is said: ‘Know for sure that your descendants will be foreigners in a land that is not theirs for four-hundred years. They will be enslaved and oppressed. But I will finally bring judgement against the nation who enslaves them, and they will then leave with great wealth.’”

Then the Haggada adds:

“And it is this that has stood firm for our fathers and for us. For it was not one alone who rose against us to annihilate us, but in every generation there are those who rise against us to annihilate us; but the Holy One, blessed is He, saves us from their hand.”

This refers to the promise made during the Birt ben ha’B’tarim, that it is that that has stood firm for us preventing our annihilation during our exile. And despite the fact that the promise also contains “Know for sure that your descendants will be foreigners…” – in any event this foreignness, this lack of permanent residence has stood firm for us during the darkness of the exile until our return to Eretz Yisra’el.

We must understand these issues deeper, for it is not fully clear why the state of foreignness and subjugation are the promise and surety for the future salvation. As we already asked, Avraham is told that his descendants will inherit the land in the merit of the being foreigners in a foreign land?

All these points require us to re-examine matters, starting with the reason of Bnei Yisra’el’s descent into Egypt.

In his book “G’vurot Hashem” the Maharal writes:

“For when one examines the issue, one will find that the claim that Yisra’el descended to Egypt as a result of the selling of Yosef is the direct opposite of the meaning of the verses. For God said to Avraham prior even to the births of the tribes: ‘Know for sure that your descendants will be foreigners…four hundred years.’ And whoever has eyes in order to see will see that the causative reason for the sale (of Yosef) was in order that they will come to descend to Egypt, as it has been expounded in a number of sources: ‘And he sent him forth from the valley of Hevron,’ – in concurrence with the deep advice of that saint buried in Hevron who was told: ‘your descendants will be foreigners.’ Thus the slavery in Egypt was the cause of the sale (of Yosef), and it was not the sale that caused the slavery in Egypt.”

The Maharal then, urges that we not err, and that we not forget to study the Torah on its two planes, the moral, ethical plane, and the divine plane.

That is to say that if we were to pose the moral question of how our forefathers came to live in Egypt, the answer is simple: Sin’at Chinam, (literally “Free hatred,” baseless hatred.) For it was Sinat Chinam that brought to Yosef’s sale. Our answer would also consider the favoritism that Ya’akov showed towards Yosef, the dynamics between the siblings, between Re’uven and Yehuda, and so on. Our solution would try and clarify the terrible moral breakdown that led to brothers selling their own brother.

However this is not our only frame of reference, we must consider another realm. We must not solely consider the moral realm, but also the Godly-Divine Providence realm. This realm does not stand in opposition to the plane of human morality, in other words the considerations and actions of the Supreme Cause of all reality do not free the brothers of their responsibility for the sale of their brother, Yosef. When the brothers will face judgment for their part in the sale of Yosef, they have no basis to claim that they acted as they did in order to fulfill God’s words to Avraham “Know for sure that your descendants will be foreigners in a land that is not theirs…” For as we will see, the concept of “gerut” – “foreignness” - and the manner in which Yisra’el could have been strangers and foreigners in Egypt may be achieved in a varied number of ways. Therefore we may not detract from their responsibility and part in their brother’s sale.

The Maharal mentions the explanation expounded by our Sages:

“‘Va’yishlechehu me’emek Chevron’ - ‘And he sent him forth from the valley (literally ‘depth’) of Chevron,’ – in concurrence with the deep advice of that saint buried in Chevron who was told: ‘your descendants will be foreigners.’

(Bamidbar Raba 9:24)

The concept underlying this Midrash is that the entire sale of Yosef was essential in order to complete the course of history.

Yet me must remember that this is in the Godly-Divine Providence realm. For according to the p’shat, the literal meaning of the text, “from the valley of Chevron” refers to the valley located at the outskirts of the city Chevron. More so, we may say that Ya’akov accompanied his son to the valley of Chevron, while Me’arat ha’Machpela, the Machpela cave, is located in this valley. What would be more appropriate than a father who accompanies his son on his way, who brings him to pray at the family burial cave before sending him on his way.

Thus “emek Chevron” – “the valley of Chevron” is quite simply understood in accordance with the p’shat. And it is here that our Sages illustrate an additional realm to this mater – the Godly-Divine Providential level, for it is here that the Divine promise of “your descendants will be foreigners” begins to materialize.

Also, Yosef’s response to his brothers after their initial re-acquaintance is:

“Now do not be depressed or feel guilty that you sold me here, for God has sent me ahead of you to save lives!”

(Bereshit 45:5)

Yosef tells his brothers not to be depressed, for sadness has no purpose, and depression is one of the greatest hindrances to man on the moral plane. Indeed for the we are still to pay for Yosef’s sale, but from the perspective of the Divine plan, the sale’s purpose was “God has sent me ahead of you to save lives!”

Thus regarding the matter at hand, the Brit ben ha’B’tarim is the core of the story of the exile and redemption. Once again we must ask – why did God will it that our entry to the Land of Israel is dependant on our being foreigners in a land that is not ours. One may claim that simply this is the divine will. Yet we desire to ascertain if there is a reason for this divine plan.

It appears that the answers to our questions lie in the examination of the chain of events that preceded the Brit ben ha’B’tarim.

As we recall, Avraham and Lot were relatives – Lot was Avraham’s nephew, the son of his brother, Haran, who died in Ur Casdim. Lot accompanied Avraham to Canaan. It would not be incorrect to assume that Lot was Avraham’s protégé and closest relative – a person whom Avraham may have considered to be is sole descendant who would inherit him, and continue his calling of bringing the name of God into the world.

And then Lot separates himself from Avraham. Avraham tells Lot:

“If you (go to) the left, I will go to the right; if to the right, I will take the left.”

(Bereshit 13:9)

The implication being that Avraham commits himself to living aside Lot.

Lot sees S’dom, he sees how it is

“Like God’s own garden, like the land of Egypt.”

(Bereshit13:10)

He desires that ‘Egyptian-ness’ that he finds in Eretz Yisra’el, and settles there. War then breaks out between the group of four kings and the group of five kings. K’dar’la’omer and his three allies defeat the five kings, among them the king of S’dom. The victors also take an important individual captive:

“And they took Lot, Avram’s nephew, and all his possessions, and they left, as he had been living in S’dom.”

(Bereshit 14:12)

The matters then develop further:

“And the refugee came and informed Avram, the Hebrew, who was living in the plains of Mamre the Amorite, brother of Eshkol and A’ner – who were the allies of Avram.”

(Bereshit 14:13)

(We must note that the verse informs us that A’ner, Eshkol, and Mamre were Avraham’s allies; what about Lot? The person closest to Avraham, his own blood and flesh, had chosen not to be his ally.)

And then:

“When Avram heard that his kinsman had been taken captive, he summoned his three-hundred and eighteen fighting men who had been born in his house. He hurried after (the invaders) catching up with them in Dan.”

(Bereshit 14:14)

Avraham still considers Lot as his relative and member of his family. The verse uses the word “achiv” – literally meaning “brother,” but here meaning the more general “family member,” indicating closeness.

This episode continues, and after its conclusion Chapter Fifteen then recalls the Brit ben ha’B’tarim:

“After these events, God’s word came to Avram in a vision saying: ‘Fear not Avram, I am your shield. Your reward is very great.’ Avram said: ‘O Lord, God, what will you give me if I remain childless? The heir to my household will be Damascus Eli’ezer.’”

(Bereshit 15:1,2)

Avraham requests offspring, and he does not relent, but requests again:

“Avram continued: ‘You have given me no children. A member of my household will inherit what is mine.’”

(ibid. v. 3)

After his deep disappointment in Lot, Avraham now requests an heir who will continue in his footsteps calling in God’s name. God’s response is not long in coming:

“And behold God’s word came to him: ‘That one will not be your heir! One born from your own body will inherit what is yours.’”

(ibid. v. 4)

Then the blessing of numerous descendants appears:

“He then took him (Avram) outside and said: ‘Look at the sky and count the stars. See if you can count them.’ And He said to him: ‘That is how numerous your descendants will be.’”

(ibid. v. 5)

Avraham’s response is:

“And he believed in God, and He counted this as righteousness.”

(ibid. v. 6)

Then the Brit ben ha’B’tarim begins:

“And he said to him: ‘I am God who took you out of Ur Casdim to give you this land to inherit it.”

(ibid. v. 7)

And Avraham’s response is:

“‘O Lord, God,’ he replied, ‘How can I really know that I will inherit it?’”

(ibid. v. 8)

We must understand Avraham’s question properly. In any event the continuation of the events is the taking of the calf and the ram etc. And then God tells Avraham:

“And He said to Avram: ‘Know for sure that your descendants will be foreigners in a land that is not theirs for four-hundred years. They will be enslaved and oppressed. But I will finally bring judgement against the nation who enslaves them, and they will then leave with great wealth.”

Let us examine these issues, considering Avraham’s request for descendants, and God’s response to this request.

Our Sages note that Avraham’s state of being a foreigner begins with the birth of Yitzchak. It is from then that we count the four-hundred years of being foreigners that God promised Avraham. (For Am Yisra’el were in Egypt for only two-hundred and ten years.)

This is very perplexing, for Yitzchak was an “o’la t’mima”- “pure o’la sacrifice.” He was bound on the altar, and never ventured out of Eretz Yisra’el – how is it possible that the years of exile and being foreigners begin with his birth?

Hence we see that a portion of Avraham’s life and all of Yitzchak’s life are considered as years of being foreigners – in Canaan! Rashi makes not of this, and writes:

“‘Your descendants will be foreigners in a land that is not theirs’ – the moment Avraham had offspring the promise ‘Your descendants will be foreigners…’ was realized. Thus we are forced to say that even the various stages of Avraham’s settling in the land are considered as being a foreigner; even Chevron, as it states: ‘This is where Avraham and Yitzchak resided, (‘garu’ – same word as ‘ger,’ ‘foreigner’)’ (Bereshit 35:27,) and it states: ‘the land of their inhabitation, wherein they lived, (‘garu’)’ (Shemot 6:4.) Therefore one must say that ‘your descendants will be foreigners’ – from the moment you have a descendant.”

(Rashi, Bereshit 15:13)

What is even more difficult is that during those years Avraham was not considered a foreigner or stranger. We see the people of Ephron describing Avraham as “a Prince of God in our midst,” (Bereshit 23:6.) What, then, is the nature of this foreignness?

In truth, Avraham – who receives the promise of the Land – and we as his children who inherit the Land after him, undergo a process that reminds us that even though we have been promised that the Land will be ours, we cannot act as if we are the owners of the Land. For the moment we act as if the Land is ours, and we forget that it was granted to us by the Master of the Universe, and thus we are in truth only foreigners, settlers, in His land, the moment we forget this – we will lose the Land!

And it is at this point that the persona of Pharaoh, specifically, and of Egypt generally speaking, appear, as the antithesis of this approach. We thus have a king who represents the approach of the all-powerful human might, just as all the Pharaohs represent the philosophy of the man-God. This is also the Egyptian culture. Even the climate of Egypt, a country which does not rely on rainfall but rather of the rising and overflowing of the Nile – also represents the seeming independency of man from his God.

And it is at this point that Avraham’s battle begins. He must fight against Egypt, for there is a famine which forces him to move to Egypt, where he must come to terms with the reality and philosophy of the Pharaohs. In Egypt, when his wife is taken captive by Pharaoh, Pharaoh does not apologize to Avraham, (and here we notice the great disparity between the reactions of Pharaoh and Avimelech when God appears to him in a dream and enters into a dialogue with him.)

Also further down the Pharaoh dynasty, when Pharaoh dreams of the cows coming up from the Nile etc., none of his court magicians would ever consider the possibility that God spoke to Pharaoh. Even when Moshe confronts Pharaoh, Pharaoh says:

“I do not recognize God.”

(Bereshit 5:2)

This, then, is the nature of the Egyptian culture, and of the dynasty of the Pharaohs in particular. Arrogance to the point of feeling masters of the universe is what brought to the collapse and complete disintegration of Egypt.

In sharp contrast to this, Avraham reaches Eretz Yisra’el, arriving in the land which was promised to him by the Master of the Universe. But in order for it truly to remain his, he must never feel as if he is the owner of the land, for the true owner of this land is He Who created the world.

The verse “Your descendants will be foreigners in a land that is not theirs,” as well as the term “a land that is not theirs” can be explained to refer not only to Egypt, but also to Jerusalem and Chevron. When we will feel that we are strangers in our land – then it will truly be our land.

In Eretz Yisra’el Avraham’s adopted son, Lot, who accompanied him wherever he went – chooses S’dom. S’dom, referred to as “like God’s own garden, like the land of Egypt.” Lot finds a miniature model of Egypt inside the Holy Land. Avraham tries to save Lot, he perceives the great strengths and potential that lie within him, (for Rut is a descendant of Lot,) yet slowly, slowly, Avraham’s hope fades - he sees how Lot is not the continuation of his own calling in God’s name. Then God promises Avraham that the person who will inherit him will originate from Avraham’s own loins, and with this birth, the years of gerut will begin.

It is very interesting that the first Jewish child, the first Israelite, who has the merit to become an o’la t’mima, and never leaves the Holy Land – merits the appellation of “ger” – “foreigner.”

Then Avraham asks God – “How can I really know that I will inherit it?” In other words, “In what merit that will I perpetuate my ownership of the land?”

This where the Brit appears, the halving of the animals, setting the bird free, and then God delivers the answer to Avraham’s question. God establishes that ownership of the land will only be as a result of “Your descendants will be foreigners…” The feeling of “gerut” assists us in cleaving to the land, and if we forget this feeling of “gerut,” if while in Egypt we forget that we are foreigners and strangers everywhere, and most certainly in the Diaspora, then we will receive the Divine reminder – “They will be enslaved and oppressed.”

Thus it is this, the feeling of “gerut” – being foreigners and strangers that stood steadfast for our forefathers, the knowledge that the land of the Gentiles is not our land, and even our land truly belongs to God - “And it is this that has stood firm for our fathers and for us.” (This is also the explanation of the Netziv.)

Let us now return to the issue with which we opened our shi’ur – the b’racha of No’de L’cha in Birkat HaMazon.

“We thank you, God, our Lord, for having given our forefathers a desirable, good, and spacious land;”

When did God give our forefathers the land? Already at Brit ben ha’B’tarim. There You said to Avraham: “Your descendants will be foreigners… and they will then leave with great wealth…” And it is for this that we give thanks:

“and for having taking us, God, our Lord, from the land of Egypt and You redeemed us from the house of bondage;”

just as You mentioned in the Brit ben ha’B’tarim.

“For Your covenant which you sealed in our flesh;”

Indeed after the Brit ben Ha’B’tarim Avraham is commanded as to Brit Mila – circumcision.

Then afterwards,

“for your Torah which you taught us,”

For in the future, the Torah will be given on Mount Sinai, and then in the days of Yehoshu’a we will give thanks:

“And you shall eat and you shall be satisfied, and you shall bless Hashem, your God, for the good land which He gave you.”

We also asked why Eretz Yisra’el is referred to with the descriptive expressions: “a desirable, good, and spacious land.”

The answer to this question lies in the proper understanding of this term. Our sages expound the verse in Yirmiyahu:

“And give you a desirable land, the finest heritage of the hosts of nations”

(Yirmiyahu 3:19)

as follows: “a desirable land, (eretz chemda) – a land coveted by all the nations.”

This is the meaning of “a desirable land.”

Thus God gives us a land that all the nations desire, but this is conditional on our feeling of gerut.

We therefore learn that the merit and strength with which we possess Eretz Yisra’el are dependent on the understanding that this land is truly the land of He Who created the world.

Translated by Sholem Hurwitz.

Copyright Keren Yishai/Rav M. Elon