When Does the Land Flow Milk and Honey

Look forth from Your holy habitation, from heaven, and bless Your people Israel and the Land which You have given us, as You swore to our fathers, a land flowing milk and honey.               Deuteronomy 26:15

            The simple meaning of the verse seems to be that the “Land flowing milk and honey” was promised to our forefathers. However, the first time the Land is referred to as “flowing milk and honey” is in God’s promise to the generation of the exodus. [Exodus 3:8]

            Rashi in his commentary on our verse adds a single word: “as You swore to our fathers, and fulfilled, a land flowing milk and honey.” As Siftei Ḥachamin explains, Rashi’s additional word addresses the problem of the fact that the “Land flowing milk and honey” was not promised to our forefathers. Rashi’s insertion separates between “as You swore to our fathers” and “a Land flowing milk and honey.” The meaning of the verse, according to Rashi is, not only did You fulfill the promise to the forefathers, but You went beyond that and fulfilled the additional promise to the generation of the exodus.

            Ibn Ezra explains that the phrase at the end of the verse is actually the Jewish farmer’s prayer that the Land always remain “a Land flowing milk and honey.” Thus, there is no implication in the verse that “a Land flowing milk and honey” was promised to our forefathers.

            Naḥmanides quotes Ibn Ezra’s comment and rejects it as unnecessary. The original understanding of the verse is valid, says Naḥmanides. Although the “Land flowing milk and honey” is not mentioned in the oath to our forefathers, since the Land at the time was indeed “a land flowing milk and honey,” this is subsumed within the promise.

            My father suggested that the differing approaches of Ibn Ezra and Naḥmanides are rooted in alternate understandings of the nature of the “Land flowing milk and honey.” Naḥmanides sees this as an inherent quality of the Land. Ibn Ezra, however, understands that the Land is not naturally “flowing milk and honey,” but became so once the Children of Israel entered it.

            (The approach of Ibn Ezra is followed by Rabbi Shimshon Refael Hirsch in his commentary on Exodus 3:8; Malbim on Exodus 3:17 and Or haHayyim on Leviticus 20:24)