In Shemot Rabbah, a collection of rabbinic interpretations on the Book of Exodus, we find a fascinating exploration of this very question. It begins with a verse: "Behold, I am sending an angel before you" (Exodus 23:20). But then it veers off into a seemingly unrelated passage from Jeremiah: "How shall I place you [ashitekh] among the children?" (Jeremiah 3:19). What's the connection?
The rabbis ingeniously link these verses through the word ashitekh. They suggest that it carries a hidden meaning of animosity. God is essentially saying, "From the moment you stood at Sinai and received the Torah, I have loved you... so how can I now treat you with animosity? How can I place you among the nations in a way that feels like rejection?" It's a powerful question, hinting at the complex relationship between God and Israel.
Rabbi Yehoshua offers another interpretation: ashitekh implies obligation. He connects it to the verse, "In accordance with all that shall be imposed [yushat] upon him" (Exodus 21:30). In other words, by accepting the Torah, Israel obligated themselves to follow God's commandments. Rabbi Berekhya adds a darker shade, linking ashitekh to "briers and thistles [shayit]" (Isaiah 5:6), suggesting a sense of self-inflicted desolation.
But the narrative doesn't dwell solely on the negative. The text immediately pivots to the idea of a "desirable land" [eretz ḥemda]. Why is it called desirable? One reason, the text suggests, is because the Temple is located there, "the mountain that God desired [ḥamad] for His abode" (Psalms 68:17). It’s a place that God Himself chose.
The text continues, the rabbis suggest that it's desirable because kings throughout history have coveted it. Can you imagine, between Ai and Jericho, a mere three mil (a few miles), there were separate kingdoms, each vying for control of this precious land.
But there's more. It's a land that was made desirable for the patriarchs – Abraham, Isaac, and Jacob. God commanded them to live there, promising them the land. As we find in Genesis 12:1, God tells Abraham, "Go from your land…[to the land that I will show you]." And to Isaac, God says, "Reside in this land" (Genesis 26:3). Even in death, Jacob's desire was to be transported from Egypt and buried in the Land of Israel (Genesis 47:30).
Rabbi Shimon ben Lakish offers a profound reason for this desire: those buried in the Land of Israel will be resurrected first in the messianic era. That's quite a powerful statement about the land's unique spiritual significance!
Then comes the phrase "a magnificent inheritance [naḥalat tzevi]." Why is the land compared to a gazelle [tzevi]? The text offers several explanations. First, just as a gazelle's hide can barely contain its flesh, so too, the Land of Israel's bounty is so abundant it can barely contain its produce. According to Ginzberg's retelling in Legends of the Jews, When the people of Israel are deserving, the land produces great bounty without requiring hard work. Second, just as a gazelle is easy to eat, so too, the produce of the Land of Israel is easy to enjoy. Finally, just as a gazelle is swift, so too, the Land of Israel's produce ripens faster than in other lands.
And why is all this so? The Holy One, blessed be He, says to Israel, "So that My name will be uniquely associated with you." A profound and intimate connection.
But then comes a lament. "I said: You shall call Me my Father, and do not turn back from following Me" (Jeremiah 3:19), but you did not do so. Instead, "indeed, a woman has betrayed her lover" (Jeremiah 3:20). The rabbis emphasize that it doesn't say "her husband," but "her lover." The relationship is portrayed as one of choice, not obligation. As we find in Midrash Rabbah, Rabbi Yehuda ben Rabbi Simon poignantly says, If only they were like a woman to her lover. For as long as he gives her a wage, she obeys him; if he stops giving her wage, she says to him: ‘Was I not subservient to you only for the wage?’ So, the Holy One blessed be He said to Israel: ‘Have I withheld anything from you such that you have rejected Me?’
Finally, the narrative returns to the original verse: "Behold, I am sending an angel." The Holy One, blessed be He, says to Israel: "Had you merited, I, Myself, would have become a messenger for you, just as I did in the wilderness, as it is stated: 'The Lord was going before them by day' (Exodus 13:21). Now that you did not merit, I am passing you to a messenger." It's a reminder of what could have been, and a call to strive for a closer relationship with God.
So, what does all this tell us? The Land of Israel is more than just a piece of geography. It's a place of profound spiritual significance, a land desired by God and the patriarchs, a land of abundance and promise. It's a place where the connection between God and the Jewish people is uniquely expressed. And it's a reminder that our relationship with the Divine is a precious gift, one that requires nurturing and commitment.