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God Made the Canaanites Repair the Land Before Israel Arrived

The Canaanites burned their own orchards rather than hand them to Israel. Then they spent forty years planting them again and left the fruit on the shelf.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Fields the Canaanites Burned
  2. What God Had Sworn to Abraham
  3. The People Who Were Afraid of a Worse Country
  4. Forty Years of Putting It Back
  5. What Israel Walked Into
God Made the Canaanites Repair the Land Before Israel Arrived Click for full size

The Fields the Canaanites Burned

Word came up the trade roads that a nation of freed slaves was walking north out of Egypt, and the Canaanites went out to their own fields with torches.

They burned the standing grain. They took axes to the young orchards and cut the saplings through at the root. They pulled down houses they had been born in and left the beams where they dropped. They rolled stones into the mouths of the springs until the water stopped coming. If the country was going to be taken, the takers could have ash, rubble, and dry wells.

What God Had Sworn to Abraham

God had promised Abraham something more particular than a country. The oath named houses full of every good thing. Cisterns already cut into the rock. Vineyards and olive trees already old enough to carry fruit. Not a ruin to move into. A place to walk in and eat.

So the short road closed. Instead of the direct way up the coast, Israel went around, and around again, striking camp and pitching it for forty years while the smoke settled over Canaan and the black fields sat.

The People Who Were Afraid of a Worse Country

They had come out of Egypt saying it to each other in the dark. "What if the place we are going to is not as good as the place we left." Egypt was a garden with a river running through the middle of it, and they had seen it every day of their lives.

God answered them plainly. "The land you are coming to is not like Egypt." Hebron was the poorest ground in Canaan, stony and hard, and Hebron was built seven years before Zoan, and Zoan was where the kings of Egypt kept their palaces. If the refuse of the one country outranked the crown city of the other, the argument was over. Every land on earth has something in it that another land lacks. That one lacks nothing.

Forty Years of Putting It Back

The Canaanites went back to work. Men who had cut down their own orchards dug holes and set new saplings in them and packed the soil around the stems. They cleared the stones out of the springs and waited for the water to rise. They raised the fallen houses. They hewed cisterns into the rock, cut storage caves into the hillsides, and planted fruit trees of every kind they could get seed for.

Nobody came. The threat had walked off into the desert and stayed there, and a boy who had watched his father burn the grain grew into a man who spent his summers grafting vines. The country filled up again.

And when the harvests came in, they did not eat them.

Something kept the fruit on the shelf. A man would carry figs into the house and set them down and not touch them, and he kept his sons off them, and his wife and his daughters. The jars stayed sealed. The bins stayed heavy. Whatever was in the country to be enjoyed sat there, year after year, not being enjoyed, while the people who had grown it went on eating whatever they had eaten before.

What Israel Walked Into

Near the end of the forty years God gave Moses an errand that had nothing to do with anyone alive. "Go down and tell the first fathers," He said. "Tell Abraham, Isaac, and Jacob that I have dealt generously with their children in every particular I agreed with them. I built the houses. I planted the vineyards. I made the pools of water." The land had come up so complete that it did not lack even reeds for arrow shafts.

Then Israel crossed the Jordan and walked in.

The houses were standing and stocked. The cisterns were cut and holding. The vines were old, the olive trees older, and the storerooms would not close. Every plank and every root and every stone lip of every well had been put there by people who had sworn that these particular strangers would inherit nothing at all.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Sifrei Devarim 38:10Sifrei Devarim

Retold in our words. Read the original at the link below.Sifrei by Rabbi Shraga Silverstein · CC-BY

The Sifrei Devarim, a commentary on the Book of Deuteronomy, paints a fascinating picture – one filled with divine preparation and perhaps, a little bit of ancient real estate maneuvering.

The verse in Deuteronomy (6:11) describes what the Israelites would find upon entering the land: "And (you will find) houses full of all good that you did not fill, and hewn cisterns, which you did not hew…" Sounds pretty sweet. Ready-made homes, water ready to drink! But the Sifrei Devarim digs deeper. It's not just about the stuff they found, but why it was there.

Rabbi Shimon bar Yochai, a prominent sage often associated with the mystical tradition, asks a pointed question. If the Torah already says "houses full" and "hewn cisterns," why does it need to add "which you did not fill," "which you did not plant?" His answer? It’s not just about the houses and cisterns themselves, but about the source of the abundance. It wasn't the Israelites' own labor that created this bounty. It was their merit.

Here's where it gets really interesting. The Sifrei Devarim continues with a somewhat startling claim: For the entire forty years that the Israelites wandered in the desert, the people of Eretz Yisrael were busy preparing for their arrival! They built houses, dug cisterns, and planted fruit trees, all so that when our ancestors finally arrived, they would find a land "full of blessing." Imagine that – decades of preparation by the Canaanites to set the stage for the Israelite arrival!

But why would they do that? Was it some act of selfless hospitality? Not exactly. The text explains that the original inhabitants had to abstain from enjoying all their own labor, so as to leave it for the Israelites. In other words, they wouldn't eat all of the produce or drink all of the water.

The text further suggests that, because of the impending arrival of the Israelites, the existing inhabitants of the land were cautious about fully enjoying its bounty, ensuring that everything was "full of blessing" for the newcomers.

The Sifrei Devarim then references (Deuteronomy 11:10), "from which you went forth," implying that the land was blessed specifically because of the Israelites' presence, and that this blessing was absent without them. That is to say, the Israelites brought the blessing.

So, what does all this mean? It's more than just a historical account. It speaks to the idea of divine providence, of a world carefully orchestrated to provide for those who are deserving. It also raises complex questions about the relationship between the Israelites and the land they inherited, and about the blessings that can arise from unexpected sources. It encourages us to consider: What are we preparing for those who will come after us? And what blessings might we be overlooking in the present moment?

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Yalkut Shimoni on Torah 226:10Yalkut Shimoni on Torah

Translation of the source text.Torat Emet (Yalkut Shimoni) · CC-BY-NC

Another interpretation: all the more so, why did He not bring them in by the direct route? Rather, when the Canaanites heard that Israel was entering the land, they arose and burned the crops, cut down the saplings, demolished the buildings, and stopped up the springs. The Holy One, blessed be He, said: I did not promise Abraham their father that I would bring them into a ruined land, but into a land full of all good things, as it is said, "and houses full of all good things" (Deuteronomy 6:11). Rather, behold, I will lead them around in the wilderness forty years, so that the Canaanites will arise and repair what they ruined.

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Vayikra Rabbah 25:4Vayikra Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

The ancient sages grappled with this too, particularly when thinking about the relationship between God, the patriarchs, and the land of Israel.Here, Rabbi Yehoshua of Sikhnin, quoting Rabbi Levi, opens with a verse from Ecclesiastes (2:4): “I expanded my projects: I built myself houses, planted myself vineyards.” It sounds like a king boasting of his accomplishments. But what if there's a deeper meaning?

The text suggests that God is essentially saying to Moses: "Go and tell the patriarchs – Abraham, Isaac, and Jacob – that I have been exceedingly generous with their descendants, fulfilling everything I promised them." And how did God show this generosity? By giving them a land overflowing with abundance, a land they didn't even have to build from scratch.

The passage cleverly connects the Ecclesiastes verse to verses in Deuteronomy describing the bounty of the Promised Land. "I built myself houses," becomes "Houses full of everything good" (Deuteronomy 6:11). "Planted myself vineyards" transforms into "Vineyards and olive trees that you did not plant" (Deuteronomy 6:11). Think of the sheer joy of harvesting fruit from trees you never labored over.

It goes on: "I made for myself pools of water" (Ecclesiastes 2:6) is echoed by "hewn cisterns that you did not hew" (Deuteronomy 6:11) and "Springs and aquifers" (Deuteronomy 8:7). Water, the source of life, readily available. And Rabbi Levi adds a beautiful detail: "To irrigate from them a forest of growing trees" (Ecclesiastes 2:6) meant that even basic necessities like reeds for arrows were plentiful in the Land of Israel. Nothing was lacking!

Finally, "I made for myself gardens and orchards" (Ecclesiastes 2:5) corresponds to "a land of wheat and barley" (Deuteronomy 8:8). And "planted in them every fruit tree" (Ecclesiastes 2:5) ties directly to the commandment: "When you will come into the land and plant." It's a land ripe with potential, a place to build upon the existing foundation.

What's the takeaway here? Perhaps it’s about gratitude. Recognizing that so much of what we have is built upon the foundations laid by those who came before us, both literally and figuratively. The patriarchs, through their faith and dedication, paved the way for their descendants to inherit a land flowing with milk and honey. And God, in turn, provided the resources, the "houses full of everything good," the "vineyards you did not plant," to enable their success.

It's also a reminder that even when we feel like we're starting from scratch, we're often standing on the shoulders of giants. The land, the tradition, the very air we breathe – they're all gifts, legacies passed down through generations. And it’s up to us to cultivate those gifts, to build upon that foundation, and to ensure that the abundance continues to flow for generations to come. How can we recognize the gifts we have inherited, and how can we build upon them to create a better future?

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Sifrei, Ekev 37Midrash Aggadah

Translation of the source text.Vocalized Edition · CC-BY-NC

"For the land into which you are entering to possess it" (Deuteronomy 11:10). This was said as an inducement to Israel at the time they went out of Egypt, for they were saying: Perhaps we will not enter into so fair a land as this one? The Omnipresent said to them: "For the land into which you are entering to possess it is not like the land of Egypt." This teaches that the Land of Israel is more praiseworthy than it.

Does Scripture speak in praise of the Land of Israel, or in praise of the land of Egypt? Therefore the verse states: "And Hebron was built seven years before Zoan of Egypt" (Numbers 13:22). What was Zoan? A place of royalty, and so it says: "For his princes were at Zoan," and so forth (Isaiah 30:4). What was Hebron? The refuse of the Land of Israel, as it is said: "Mamre, the city of Arba, which is Hebron" (Genesis 35:27). And behold, the matter is an inference from minor to major: if Hebron, the refuse of the Land of Israel, is more praiseworthy than the praise of the land of Egypt, which is more praiseworthy than all lands, then how much more so for the praise of the Land of Israel!

And so you find in the ways of the Omnipresent that whatever is more beloved precedes its fellow: the Torah, because it is more beloved than all, was created before all; the Holy Temple, because it is more beloved than all, was created before all; the Land of Israel, which is more beloved than all, was created before all, as it is said: "Before He had made the earth and the open fields" (Proverbs 8:26).

Rabbi Shimon ben Yohai says: "Tevel" (the world) refers to the Land of Israel, as it is said: "Rejoicing in the world (tevel), His earth" (Proverbs 8:31). Why is its name called Tevel? Because it is seasoned (metubelet) with everything, for all the lands have in this one what is not in that one, and have in that one what is not in this one; but the Land of Israel lacks nothing, as it is said: "You will lack nothing in it" (Deuteronomy 8:9).

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