Part of the significance of the land stems from the religious significance of Jerusalem, the holiest city to Judaism, the historical region of Jesus' ministry, and the site of the Isra and Mi'raj event in Islam.
The holiness of the land to Christianity was part of the motivation for the Crusades, as European Christians sought to win back the Holy Land from the Muslims, who had conquered it from the Christian Byzantine Empire.
Many sites in the Holy Land have long been pilgrimage destinations for adherents of the Abrahamic religions, including Jews, Christians, Muslims, and Bahá'ís. Pilgrims visit the Holy Land to touch and see physical manifestations of their faith, confirm their beliefs in the holy context with collective excitation, and connect personally to the Holy Land.
Jews do not commonly refer to the Land of Israel as "Holy Land" (Hebrew: אֶרֶץ הַקוֹדֵשׁ Eretz HaKodesh). The Tanakh explicitly refers to it as "holy land" in only one passage. The term "holy land" is further used twice in the deuterocanonical books. The holiness of the Land of Israel is generally implied in the Tanakh by the Land being given to the Israelites by God, that is, it is the "promised land", an integral part of God's covenant. In the Torah many mitzvot commanded to the Israelites can only be performed in the Land of Israel, which serves to differentiate it from other lands. For example, in the Land of Israel, "no land shall be sold permanently" (Lev. 25:23). Shmita is only observed with respect to the land of Israel, and the observance of many holy days is different, as an extra day is observed in the Jewish diaspora.
According to Eliezer Schweid: