The sudden transition from a life of slavery and desert wandering to inheriting a highly developed, wealthy civilization presents a profound spiritual and psychological challenge. Receiving a ready-made world is not merely a material blessing, but a complex moral test of loyalty to God during moments of immense abundance and peace.
The acquisition of wealth without personal toil is detailed in a logical progression. It begins with walled cities that bind a community together, moves to private homes, then to the cisterns essential for water and life, and finally to the vineyards and olive groves that represent luxury and joy [רלב״ג]. The primary approach among commentators is that this progression serves as a warning against the unique dangers of sudden, unearned wealth. The test of prosperity is often considered more difficult than the test of poverty. A person who builds their fortune through hard work tends to remember their past and remain grounded. Conversely, acquiring immense riches, cities, and homes without effort easily breeds arrogance, causing people to forget their destitute past as slaves and, ultimately, to forget God who bestowed this goodness upon them [מלבי״ם, רש״ר הירש, ספורנו, ביאור שטיינזלץ].
In the comfort of newfound prosperity, the Israelites faced the risk of attributing their success to mere luck or astrology, completely ignoring Divine Providence and the supernatural miracles of the Exodus [אלשיך]. Furthermore, observing the grandeur left behind by the Canaanites could lead to the tragic misconception that idolatry was the source of such success and tranquility [שפתי כהן]. Because forgetting God's kindness is equated with idolatry itself, it is imperative to constantly remember the Creator and serve Him with a balanced combination of awe and love [רמב״ן, הטור הארוך, אברבנאל].
Beyond the spiritual warnings, the promise of homes filled with good things introduces a rare halachic concession regarding the spoils of war. Commentators agree that the Israelites were granted an exceptional permission to consume otherwise forbidden foods, such as pork, prohibited crop mixtures, and restricted early fruits, found within the conquered Canaanite homes [רמב״ן, הטור הארוך, ביאור יש״ר, העמק דבר]. There is a discussion regarding the scope of this permission. Some maintain it was a temporary concession limited specifically to the seven years of conquering the Promised Land [רמב״ן], while others argue it reflects a broader wartime allowance driven by the life-threatening danger of starvation [העמק דבר]. However, this leniency absolutely did not extend to objects or offerings associated with idolatry, which had to be entirely destroyed. Because consuming forbidden foods inherently dulls the heart and damages the soul, severe warnings against following foreign gods immediately follow this concession, ensuring the spiritual integrity of the people is preserved [העמק דבר].
The sheer volume of wealth awaiting the Israelites was no accident. During the forty years they wandered in the desert, the Canaanite nations were actively building homes, hewing cisterns, and planting vineyards, unwittingly preparing a land full of blessing that was earned by the merit of the Israelites [שפתי כהן]. The privilege of entering the land and inhabiting these prepared homes is viewed as a direct reward for fulfilling the Commandments of studying Torah, wearing Tefillin, and affixing a Mezuzah [קיצור בעל הטורים, צרור המור]. The presence of so many fortified cities and kings within such a small geographical area highlights the unique prestige of the land. Rulers from various nations would purchase estates and build palaces there purely for honor and glory, much like foreign dignitaries seeking a foothold in a major empire [אם למקרא].
There is an alternative perspective regarding the nature of these inherited cities. The Israelites were not originally permitted to build these structures because the Canaanites had established them upon foundations of idolatry. God allowed their temporary use out of the people's desire for them, but they were ultimately destined to be torn down through the affliction of house leprosy, ensuring they would eventually be rebuilt in holiness. Alternatively, God provided a fully constructed civilization so the people would not have to expend their time and energy on building and planting, allowing them to immediately dedicate themselves to serving Him [שפתי כהן]. Ultimately, the granting of the land and its future prosperity is an act of Divine charity. From a perspective of strict justice, the sheer miracle of their liberation from Egypt was already enough to obligate the Israelites in the fulfillment of the Commandments [חתם סופר].