The borders of Israel as defined in the Torah are further north than what most people are aware of. That is in Parshat Masei you have areas that are described by various names that some of which are ambiguous. Antioch however is known to be one of those names because of a "Targum" {Translation of Onklus} and a few open Gemaras. Those areas, however, were not conquered by the Jews that came of of Egypt. In the book of Joshua that land is called ארץ הנשארת "the land left over." That is it was promised but the children of Israel at the time, but they did not have the where with all to be able to conquer it from the Canaanites. And what makes things worse is that when the Jews returned to Israel from Babylon, they left even more land unsettled. And only the second sanctification sanctified it. קדושה ראשונה קידשה לשעתה ולא לעתיד לבא, קדושה שנייה קידשה לשעתה וקידשה לעתיד לבא
See the Gemara in Yevamot 16a and the two mishnas in Sheviit שלש ארצות לביעור and one of those three lands is עבר הירדן. So beyond the Jordan river was conquered by the Jews coming out of Egypt but not by the Jews returning from the exile in Babylon. And the other Mishna I don't remember but the way the Rambam brings it it comes out that from Akko and north up to a certain city is Israel on the left but not on the right and after that is all land conquered by the Jews coming of of Egypt but not by the Jews returning from Babylon. In any case the actual land promised in the Torah extends much further north that either of these two areas.
Most of the time I was in Israel this was not an issue, but the last time I was in the southern city of Netivot which clearly was under כיבוש עולי מצריים but not כיבוש עולי בבל. So what was its status? Well to Rashi and Tosphot probably nothing. With them you have either כיבוש עולי בבל or nothing at all. However it seems that to the Rambam something can be part of Israel even if it has not been sanctified. That seems to be the only way to understand how he can say on one hand קדושה ראשונה קידשה לשעתה ולא לעתיד לבא, קדושה שנייה קידשה לשעתה וקידשה לעתיד לבא and on the other hand say that areas conquered by the Jews coming out of Egypt is נאכל ואינו נעבד the fruits are eaten in the seventh year but the land is not worked and he says the fruits in this context means ספיחים
See the Gemara in Yevamot 16a and the two mishnas in Sheviit שלש ארצות לביעור and one of those three lands is עבר הירדן. So beyond the Jordan river was conquered by the Jews coming out of Egypt but not by the Jews returning from the exile in Babylon. And the other Mishna I don't remember but the way the Rambam brings it it comes out that from Akko and north up to a certain city is Israel on the left but not on the right and after that is all land conquered by the Jews coming of of Egypt but not by the Jews returning from Babylon. In any case the actual land promised in the Torah extends much further north that either of these two areas.
Most of the time I was in Israel this was not an issue, but the last time I was in the southern city of Netivot which clearly was under כיבוש עולי מצריים but not כיבוש עולי בבל. So what was its status? Well to Rashi and Tosphot probably nothing. With them you have either כיבוש עולי בבל or nothing at all. However it seems that to the Rambam something can be part of Israel even if it has not been sanctified. That seems to be the only way to understand how he can say on one hand קדושה ראשונה קידשה לשעתה ולא לעתיד לבא, קדושה שנייה קידשה לשעתה וקידשה לעתיד לבא and on the other hand say that areas conquered by the Jews coming out of Egypt is נאכל ואינו נעבד the fruits are eaten in the seventh year but the land is not worked and he says the fruits in this context means ספיחים
