We often think of it as a clearly defined space, but the ancient texts offer a more nuanced, even dynamic, picture. It's not just about drawing lines on a map. It's about the Jewish people's relationship with the land, their responsibilities, and even the timing of their actions.

The Book of Deuteronomy (undefined), chapter 11, verse 24, states: "Every place where the soles of your feet tread will be yours." Sounds pretty expansive. Like an open invitation to conquer the entire world! But is that really the intention?

Sifrei Devarim 51, a rabbinic commentary on Deuteronomy, digs deeper into this verse. If the verse is simply meant to define the borders of Eretz Yisrael, the Land of Israel, then why repeat what’s already written earlier in the same chapter? That earlier verse clearly states: "From the desert and the Lebanon, from the river, the river Euphrates, until the western sea shall be your border." So, what’s the new information here?

The Sifrei suggests that God is telling the Israelites that any place they conquer aside from those specifically defined borders will also belong to them. Okay, but that still sounds like a carte blanche to conquer anything, anywhere! Could they just go off conquering lands before they've even fully secured the Land of Israel itself?

That’s where the text gets really interesting. The Sifrei resolves this potential problem by pointing to the order of verses. First, it’s written, "and you will inherit nations greater and mightier than you," and only then does it say, "Every place where the soles of your feet tread shall be yours."

The reasoning is brilliant: God wants to ensure that the Land of Israel isn't polluted with the idolatrous practices of other nations while the Israelites are off gallivanting around, conquering other territories. Essentially, secure your home first! Purify it! Then, you have permission to expand outwards.

But what happens after they do conquer lands outside of Eretz Yisrael? Do the mitzvot, the commandments, still apply there? According to the Sifrei, the answer is yes. It draws a parallel using the phrase "shall be" in both contexts, implying that just as the mitzvot apply within the defined borders, so too they apply in these newly conquered territories. The word used is "shall be", or "hayah", which links the two rulings.

Now, things get even more fascinating. What about King David? We know he conquered Aram Naharayim and Aram Tzovah (regions in ancient Syria and Mesopotamia). But the mitzvot didn't seem to fully apply there. Why not?

The Sifrei offers a pretty blunt explanation: David didn't follow the Torah's instructions. The Torah said to conquer Eretz Yisrael first. David, however, jumped the gun. He hadn't even driven out the Yevussi (Jebusites), who were right there, close to Jerusalem!

The text imagines God saying to David: "If you couldn't even drive out those close to your palace, how could you turn back and conquer Aram Naharayim and Aram Tzovah!" It’s a powerful rebuke, highlighting the importance of prioritizing the core mission before expanding outwards.

So, what does this all mean for us today? It's not just a historical debate about ancient borders and military campaigns. It's a lesson about priorities, about responsibility, and about the proper order of things. It's about the importance of securing our foundations before reaching for more. Perhaps, in our own lives, we can ask ourselves: Are we tending to what's closest to us – our families, our communities, our own spiritual well-being – before we set our sights on conquering the world?