Halakhah su Deuteronomio 11:24

It is also possible for areas which were neither conquered nor settled in the time of Ezra, or even in the time of Joshua, to become sanctified as integral parts of the Land of Israel. Commenting on the verse, "Every place where your foot shall tread shall belong to you" (Deuteronomy 11:24), Sifre, Ekev 51, indicates that the Torah here declares that all conquered territories, even those lying outside the biblical boundaries of Erez Yisra'el, are endowed with the sanctity of the Holy Land. Thus, Rambam, Hilkhot Melakhim 5:6, writes, "All territories which Israel conquers by means of a king upon the instruction of the Bet Din … are for all purposes as the Land of Israel which was conquered by Joshua."⁷See, however, Radbaz, Hilkhot Terumot 1:3. Rambam, it should be noted, stipulates that a Bet Din (i.e., the Sanhedrin) is required in order to effect the sanctification of territory outside the boundaries of Erez Yisra'el—a factor which was clearly absent in all conquests of the modern era.

On the basis of Tosafot, Avodah Zarah 21a, Rabbi Soloveichik argues that, in defining what constitutes a "private " rather than a "communal" conquest, Tosafot, in actuality, distinguishes between two geographic areas. There is an apparent discrepancy with regard to the boundaries of the Land of Israel as they are described in the Bible. Numbers 34:1-12 gives the borders in great detail, and includes the names of cities along the borders. Deuteronomy 11:24, employing much broader language, states that the boundaries shall extend "from the wilderness, and the Lebanon, from the river, the river Euphrates, even unto the hinder sea." The latter description quite obviously encompasses much more territory than is included in the boundaries described in Numbers. Rabbi Soloveichik indicates that the enhanced territories referred to in Deuteronomy were merely promised to Abraham, whereas the more limited area described in Numbers was actually "given as a gift" to Abraham. It was only the latter territory which was actually conquered by "those who ascended from Egypt." Nevertheless, Ramban, in his commentary on Deuteronomy 11:24, writes that the people of Israel were commanded to conquer even the additional territory lying outside the borders described in Numbers but encompassed within the boundaries indicated in Deuteronomy. Syria—the area captured by King David—clearly lies within those boundaries. However, since Tosafot considers Syria to be a "private" conquest, because it was conquered before the conquest of the Land of Israel in its entirety, a new conclusion emerges. According to this reasoning it would appear that the mizvah of conquering Erez Yisra'el requires that the territory described in Numbers be conquered before any attempt is made to take areas within the larger boundaries described in Deuteronomy.

Should territorial concessions prove to be warranted and necessary they will yet be unrelated to the ultimate, divinely vouchsafed destiny of Israel. Considerations of security may mandate such concessions, but to no believing Jew will they afford occasion for rejoicing. An anecdote told of the sainted Hafez Hayyim provides a perspective which is perhaps even more valid now than at any time in the past. When news of the Balfour Declaration reached Radun, the townspeople came to the Hafez Hayyim in a state of joy and excitement. They were overjoyed that the British government had granted permission for the establishment of a Jewish homeland in Erez Yisra'el. But the Hafez Hayyim did not share their jubilation and expressed astonishment at their great joy. He said to them, "The British government is going to allow a few thousand Jews to immigrate to the Land of Israel and establish a Jewish settlement on a small tract of land. Is that enough? Have you forgotten that the Almighty long ago gave us a promise, 'u-farazta yamah va-kedmah ve-zafonah va-negbah' (Genesis 28:14). We are told that Jewish settlements are going to stretch out to the west and to the east, to the north and to the south. How can we possibly be happy and satisfied with the meager concession of the British Government? How can we be satisfied with attainment of only such a small measure of that which the Almighty justly and properly owes us? 'Ẓion be-mishpat tipadeh—Zion will be redeemed in judgment' (Isaiah 1:27). We have a claim against the Almighty. He has dispersed us in the lands of the Diaspora, but He has promised us that He will lead us out of exile. He has promised that He will lead us back to the Land of Israel and restore it to us in its entirety. Of course, we are grateful for everything which has been achieved. Every square dunam of the Land of Israel which is developed, cultivated and populated is the occasion for happiness and joy. But that is only the beginning. We are still awaiting with eager anticipation the fulfillment of the divine promise, 'Every place whereon the sole of your feet shall tread, unto you shall it be' (Deut. 11:24)."