The Borders of the Promised Land in Judaism: An Examination of Historical and Religious Context

The concept of the Promised Land in Judaism is intricately linked with religious teachings and historical narratives, often citing a divine mandate from God, Yahweh, to the patriarch Abraham. However, this narrative is subject to numerous interpretations and challenges, particularly regarding the geographical and historical accuracy of the stories. This article explores the religious and historical context surrounding the concept of the Promised Land, focusing on the regions of Peleset and Canaan, and the 12 tribes of Israel.

The Divine Mandate and the Region of Peleset

According to religious tradition, God, known as Yahweh, promised the land of Canaan to Abraham and his descendants. The boundaries of the Promised Land were delineated through divine command, starting with Abraham, a Sumerian who lived around 1800 BCE. This narrative is further perpetuated through the teachings of the clergy, who educate Jews in every generation about the immense territory given to them.

It is important to note that the term Canaan was not originally used by the inhabitants of the region but rather by a later group to describe their territory. The region was known as Peleset to the Canaanites, who were the original inhabitants. The name Peleset was used in ancient texts and refers to the Philistines, who were also known as the Philistines, and were a distinct group occupying the region.

The Role of Religious Narratives and the Yawist Cult

The story of the Promised Land and the 12 tribes of Israel is often seen as a backdrop for religious narratives and the establishment of the Yahwist cult. The cult's establishment began with Prophet Elijah in 874 BCE, and continued through the reign of King Ahab and his Philistine wife Jezebel. This narrative and the cult's teachings were designed to assert the superiority of the Yahwist cult over other religious practices and to gain more power over the followers.

During this period, the roles of gods were anthropomorphized, and Yahweh was portrayed as a powerful and distinct deity compared to the Sumerian gods, who were also anthropomorphized. The narrative of choosing a Sumerian to spread the message of a Canaanite deity with the name of Yahweh, went beyond just a simple command; it was a strategic move to captivate a new following without direct competition from established religious powers.

The Map and the People of Peleset

Despite the religious narrative, the historical map of the region reveals a much more complex picture. The ancient map, which shows the 12 tribes situated on contiguous Peleset after 332 BCE, indicates that the region was not exclusively inhabited by nomadic Semites. Other groups such as the Phoenicians, Philistines, Arameans, and Samarians also resided in the region. The 12 tribes, with an approximate population of 2.1 million, entered the region in 1250 BCE, and until 1018 BCE, they were still semi-nomadic, residing in the ruins of an abandoned Canaanite village called Jericho.

The narrative of the 2.1 million people fitting into the ruins of Jericho is challenged by historical evidence, which suggests that a much smaller group of people, numbering around 25-30 per tribe, were the only ones in the region during this time. This disparity is significant and suggests that the traditional narrative may be overly grand in its conception.

The Transformation of Jacob to Israel

The name change from Jacob to Israel is another important aspect of the narrative. According to the religious texts, Jacob became Israel after a wrestling match with God, EL, the father of the Canaanite gods. This name change was used by the Babylonian clergy to assert the supremacy of Yahweh over the Canaanite gods, and to prepare for the eventual anointing and apotheosis of one of El's 70 siblings, Yahweh.

This transformation was not only a religious statement but also a political one, designed to assert the legitimacy of the Israelite Kingdom. The narrative portrays the Israelites as descendants of Abraham, who was given the land by God, and thus justifies their claim to the land.

The Kingdom of Israel and Its Displacement

Though the narrative suggests that Israel was a large and defined land state, the historical evidence shows that the Kingdom of Israel was limited in scope. The kingdom, under King Omri, was situated on 7,300 km2 of land, which included six villages, and it was only in existence until 722 BCE when they rebelled against Assyrian tribute and were conquered.

The term Peleset is used to refer to the entire region, which includes Palestine as it is known today (21,000 km2) and part of Jordan (408,000 km2). This region was occupied by various groups, including the 12 tribes, who entered the region in 1250 BCE and established their first village in Hebron in 1018 BCE, long before they were considered a defined nation.

Conclusion

The concept of the Promised Land in Judaism is a complex interplay of religious and historical narratives. While the traditional narrative paints a picture of a large and defined territory, historical evidence suggests a more complex and less clear-cut picture. The stories of the 12 tribes, the transformation of Jacob to Israel, and the role of Peleset in the religious and historical context, all contribute to a richer understanding of the region and its inhabitants.