EL HA’ARETZ KENA’AN’ (INTO THE LAND OF CANAAN). “This is like [the expression]: and the prophecy of Oded the prophet,⁵⁰, Note 284, for the grammatical reason why the verse requires the additional expression “a prophecy” after the initial words and a prophecy. Here too, the meaning of the verse is: into the land, the land of Canaan. [which is to be understood as: ‘and the prophecy, a prophecy of Oded the prophet’]. The sense [of the verse thus] is: ‘into the land, the land of Canaan.’” This is the language of Rabbi Abraham ibn Ezra, and so also did Rashi write.⁵¹ Scholars have brought a similar example: [I am] *‘ha’E-il beith eil’*⁵² [which they interpreted to mean: “I am G-d, who is the G-d of Beth-el”]. And I have already explained [there] the secret thereof. The correct interpretation of [the phrase] el ha’aretz kena’an appears to me to be that the name of this land is Canaan, like Mitzraim (Egypt), and the name of the land is identical with that of the people. Similarly, the inhabitants of Canaan,⁵³ and O Canaan, the land of the Philistines; I will even destroy thee, that there shall be no inhabitant.⁵⁴ Thus the expression here el ha’aretz kena’an is as one says, “‘the’ city Jerusalem;” *and ‘the’ King David;*⁵⁵ and ‘the’ man Gabriel.⁵⁶ does not mean “into the land [of the people] of Canaan” but “into the land [called] Canaan.” There is therefore no problem necessitating the above interpretation of Rashi and Ibn Ezra. See above in Seder Beha’alothcha, Note 284.

footnotes: ⁵⁰ II Chronicles 15:8. See above in Seder Beha’alothcha ⁵¹ This is not found here in our texts of Rashi. However, Ramban may be referring to Rashi on Genesis 31:13, where this interpretation is clearly implied. See Vol. I, p. 382. ⁵² Genesis 31:13. ⁵³ Exodus 15:15. ⁵⁴ Zephaniah 2:5. These two verses indicate clearly that Canaan is not only the name of a people, but of the land also. ⁵⁵ I Kings 1:1. ⁵⁶ Daniel 9:21. — In other words, el ha’aretz kena’an