Hebrew Insights into Parashat Toldot – B’resheet (Genesis) 25:19 - 28:9

 Last week's Parashat Cha’yey Sarah ended with the chronicles of Yishma'el's descendants. This week’s portion opens up with the chronicles of his brother, Yitzchak.  But while “toldot” means "begetting" (root y.l.d - “to give birth”), here “toldot” starts out with the barrenness of Yitzchak’s wife. Rivka’s condition, however, is inserted in an almost parenthetical manner and is couched between Yitzchak's intercession on her behalf and YHVH's response to the plea. 

In 25:21 it says that Yitzchak “entreated” - “vaya'a'tor” (a.t.r. - ayin, tav, resh) – YHVH, and "YHVH was entreated “(vaye'ater) of him" (italics added). The very form of the verbs (“entreat” – “entreated”) - both in the original Hebrew and in the English translation - points to the closeness of the “entreatee” to the “entreater”, and the latter’s deep empathy for the former. 

When the request is granted, it takes the form of not one, but two sons, the first of whom comes out red all over (ref. 25: 25). The word for “red” is “adom”, and as we saw in Parashat B’resheet (Genesis 1-4), “adom” is connected to “dam” (“blood”), “adama” (“earth”), and thence to Adam, "the first man" who is "earthy" (ref.1 Cor. 15:47). Esav, the firstborn, illustrates, therefore, the principle that the natural precedes the spiritual (ref 1 Cor. 15:46), despite the fact that his twin turns out to be, for a considerable time period, almost as 'earthy' as ‘Hairy the Red’.

This second boy, who emerged out of Rivka's womb while holding on to the “heel” – “ah'kev” - of his brother was hence named “Ya'acov” (ref. 25:26). Coming in the footsteps of his sibling, his name, which also means "to follow", perfectly matches the order of the births. In Scripture, the image of ‘heel-holding’ or ‘heel-grabbing’ often refers to hindering or trapping someone, as we see in the following examples: 

“Dan shall be a serpent... that bites the horse's heels” (Gen. 49:17); “The trap shall take him by the heel” (Job 18:9); “They mark my steps” (literally “heels” in Ps. 56:6). The following words in T’hilim (Psalms) 41:9 hint at Messiah’s destiny: “My own familiar friend, which did eat of my bread, has lifted his heel against me”.  This type of friend and follower typically steals quietly behind, with a “crafty” intent (as indeed was the case with Messiah’s “familiar friend”). Thus, from the same root of “heel” and “to follow”, (a.k.v. - ayin, kof, vet) stem words like “crafty, cunning and deceptive”, as is illustrated by the alliteration in Yirmiyahu (Jeremiah) 9:4: “surely every brother deals craftily (ah'kov ya'akov)” (italics added). 

In the first scene that brings the two siblings together, Ya'acov is busy cooking lentil broth, while his brother happens to be returning, famished and exhausted, from the field. Esav is sorely tempted when his glance strikes what he calls “ha'adom, ha'adom ha'zeh” - "this red, red stuff… therefore his name was called Edom" (25:30) - again from the root “adom” – “red”. The area of Edom, which later was inhabited by Esav's descendants, is indeed noted for its red soil. Everything about this hunter speaks of adom-adama – earth and earthiness. Whether Ya'acov anticipated his brother's famished condition or not, we do not know. Nevertheless, while in English it says, "Jacob cooked a stew", in Hebrew it says: “va'ya'zed Ya'acov na'zid” which, aside from cooking stew can also be read as: "Ya'acov devised an evil plot" (25:29). After all, 'cooking up' such a plan was only consistent with his name! The word “nah’zid” - “broth” - stems from the root z.y.d. (zayin, yod, dalet) which is shared by the verb to “cook”, and more specifically, to “boil up and seethe”. This verb also lends itself to “evil-doing” and “malice” – such as “zed” and “zadon” (e.g. Ex. 21:14, where “a man schemes” is “yazed”).  All of this seems to be at variance with the earlier description (25:27) of Yaacov, as an “eesh tam”, literally “a man of integrity” (although most translations use “peaceful” here), “living in tents” (while Esav’s lifestyle and implied disposition is very different). The inconsistency in the depiction of Yaacov’s character is not surprising in the narrative of this particular Parasha, which is replete with contrasts, masquerades, and pretense.  But as to the above-mentioned “tam” (man of integrity, peaceful), there may be an earlier hint connecting us to this description. When the twins were still in their mother’s womb, the Hebrew word used there is strangely distorted. Rather than te’omim (twins) they are called “tomim” – which can easily be associated with “tom” (the noun for “integrity, completeness or wholesomeness”). Thus, only to one of the brothers were these characteristics attributed (even though it would take many a year before he would display any sign of being “tam”). 

Ya’acov does not waste any time. He proposes right away an exchange: broth for birthright (ref. v. 31). And while in English these words form an alliteration, in Hebrew the verb "sell” (in the imperative form) – “michra”, and "birthright" – “b'chora”, sound alike. (Perhaps this linguistic association is what gave Ya'acov the idea in the first place…). Ya'acov, however, does not provide the goods until he makes his brother swear to him that he will not renege on his “sh'vu'ah” (“oath”, connected, as we have learned in previous Parashot, to being “full and satisfied”). After the deal is struck the two depart, "and he [Esau] ate, and drank, and rose and went on his way, and Esau despised the birthright" (25:34 literal translation). Note the chain of verbs, all reflecting Esav's earthly attitude and his lack of interest in the weightier matters. But until further notice, the brothers seem to be content. 

Now that Ya’acov has the birthright he is on his way to fulfilling the word that Elohim gave his mother when she was pregnant namely, that the “elder will serve the younger” (25:23). However, he has yet to acquire the double portion blessing in order to become the inheritor-redeemer of the family (Deut. 21:17). Thus far Ya’acov has certainly shown his ‘interest’ in taking responsibility as the firstborn of the family. Did Rivka share with her son what YHVH had declared to her, or was he simply ‘choosing to be chosen’, thus proving that he indeed was the one fit for this important position in the family? Additionally, if Esau were to (later) receive the double portion blessing, this role would be divided up, leaving the family without an acting firstborn. 

When the time came for Esav to claim his birthright (the right-hand blessing of the father before death), startled by his brother’s cunning, he “cried out with an exceedingly great and bitter cry: ... ‘Is not he rightly named, Ya'acov? For he has supplanted (akav) me...?’” (Gen. 27:34, 36).  The prophet Hoshe'ah (Hosea), many centuries later, traces the waywardness of the nation of Yisrael (who in this prophecy is called “Ya'acov”) to their progenitor: “In the womb he took his brother by the heel- akav” (Hos. 12:3). 

“In the wake of”, or “as a result of”, or in short “because”, is the Biblical word “ekev “(again deriving from the root a.k.v).  In 26:4-5 of our Parasha, YHVH says to Yitzchak: “I will multiply your descendants as the stars of heaven, and will give your descendants all these lands, and by your descendants all the nations of the earth shall be blessed; because [“ekev”] Abraham obeyed Me and kept My charge, My commandments, My statutes and My laws” (italics added). Abraham’s faith, so often mentioned in the New Covenant books, was characterized not by hearing only, but by obedience and observance of YHVH’s commandments (see James 1:22-25). Following Avraham’s implicit obedience, he was told: “And in your seed shall all the nations of the earth be blessed, because – ekev - you have obeyed My voice” (Gen. 22:18). “Ekev” is found in Dvarim (Deuteronomy 8:20): “So you shall perish because you would not listen”. It is also in David’s self-implicating reply to the prophet Nah'tan (Nathan), who challenged him with a parable following his sin with Bat’sheva (Bathsheba): “He must make restitution for the lamb, because he did this thing and had no compassion” (2^nd Sam.12:6, italics added). Thus, this little “ekev” (rooted in heel) - “because” – becomes the fulcrum on which hangs the balance of justice. 

Ya'acov, too, because of (“ekev”) his actions (particularly that of deceiving his father), had to endure the consequences. By the end of the Parasha, he becomes a fugitive, running for his life from his brother, and later (in the next Parasha), is deceived by his father-in-law, Lah'van (Laban). The “heart” of Ya'acov is well described by Yirmiyahu, who says that it is “more deceitful (akov) than all else” (Jer. 17:9). 

In a few weeks' time, in Parashat Vayishlach, we shall see how Ya'acov, while on the road back from Padan Aram to Cna’an (Canaan), will plan once again to use some cunning by walking behind – which also suggests ‘following’ - his entourage, that was to go ahead of him to greet Esav. At this point, he will be met face to face, as he himself testifies in B’resheet (Genesis) 32:30, by YHVH Elohim. Yisrael, according to the name that will be given to him after this encounter at Peniel, will be made to turn around on his heels as it were (and become lame in the process), never to be the same again. Thus, when the “crooked” (“akov”) places become “mishor” – that is “straight” (ref. Is. 40:4b) - Ya'acov will become “Yeshurun” (“yashar” - straight”), true to his name “Yisra’el”, which can also be read as “yashar-el” (“El is upright”). As such, the nation is addressed by their Elohim: “But now listen, O Ya'acov, My servant; and Israel, whom I have chosen; thus says YHVH who made you, and formed you from the womb [as ‘crooked’ Ya'acov], and Who will help you: do not fear, O Ya'acov My servant; and you Yeshurun [who was ‘straightened’ by Elohim] whom I have chosen” (Is. 44:1, 2). Lastly, Ya'acov was to become one of the forefathers of Messiah, of whom it was prophesied that His heel would be “bruised” by the serpent. However, as we know, the “Seed of the woman” was destined to triumph by crushing and trampling down the serpent’s head with His heel (ref. Gen. 3:15; cf. Luke 10:19; Rom. 16:20; Heb.1:13b). 

Back to our narrative:  Following closely on the heels of the oath that Esav took by his brother’s instigation (25:31-33), YHVH reminds Yitzchak of His oath to Avraham, and at the same time cautions him not to go down to Egypt, in spite of the famine in the land (ref. 26:1-5), saying: “Do not go down into Egypt. Dwell in the land which I shall tell you” (v. 2). The imperative “dwell”, “sh’chan” (sh.ch.n, shin, chaf, noon), is also “settle and abide” and it is from this root that “mishkan”, the “tabernacle” in the wilderness, derives its title. On this very issue, David makes an emphatic statement: “Trust in YHVH, and do good; you shall dwell in the land, and you shall be fed on truth” (Ps. 37:3 italics added). Continuing to address Yitzchak, in the next verse (25:3), YHVH says to him: “Dwell in this land…” (italics added), but this time the verb used is “gur”, from which is obtained the term “ger” – sojourner (and “fear”). Notice that above, YHVH exhorts Yitzchak to live in “the land”, whereas the second reference is to “this land”. If Yitzchak abides in the land, “which I [YHVH] shall tell you”, he will have a secure and sure dwelling. But even the usage of “gur”, does not diminish YHVH’s promises: “I will be with you and bless you; for to you and your descendants I give all these lands, and I will perform the oath which I swore to Abraham your father, and I will make your descendants multiply as the stars of heaven; I will give to your descendants all these lands, and in your seed all the nations of the earth shall be blessed” (26:3-4). 

Immediately after this, we are told that Yitzchak and Rivka settled in Grar (notice the alliteration of “gur” and “Grar”, 26:1, which is probably intended), and when tested, by being asked about his wife, the Patriarch does not resort to the truth. Like his father before him, fear for his life causes him to present his wife as his sister, and thus he fulfills the “sojourning as a fearful stranger in this land” (when told by YHVH to “gur”- reside as an alien), rather than the former option of “abiding (sh’chan)…  where YHVH shows him”. The root g.r.r (gimmel, resh, resh) means to swirl around, stir up or drag down. Is it possible that in the Grar episode Itzchak got somewhat turned around or dragged down? What finds Yitzchak out is his act of (literally) "laughing with his wife" (26:8), translated in English "caressing" (or some other equivalent expression). If nothing else, in this episode Yitzchak remains… at least… true to his name… 

It is in this year of drought that Yitzchak, against all odds, sows seed. “Seed” is “zerah” (of the root z.r.a, zayin, resh, ayin, which is also shared by “arm” – “z’ro’ah”), with the yield being "one hundredfold" (26:12). Earlier (in 26:4) YHVH spoke to Yitzchak about his progeny (“zerah”), mentioning its future increase. Is the great harvest that Yitzchak reaps here (during the famine) symbolic of the future fulfillment of YHVH's word to the Patriarch, under all and any conditions? 

Yitzchak's wealth increases tremendously and his neighbors, the Philistines, are jealous of him (26:14), thus Avimelech their king demands, "Go away from us, for you are much mightier than we" (v. 16). “You are much mightier” is “atzam’ta”, from the root a.tz.m (ayin, tazdi, mem). The usage and meaning of this term will prove to be very significant during the Egyptian exile (in Sh’mot – Exodus – chapter 1 it is found in verses 7,9 and 20), and will motivate Par’oh (Pharaoh) to try to annihilate Yisrael. 

In our case, Yitzchak’s jealous neighbors take recourse and fill up all the wells that have been dug by Avraham's servants (ref. 26:15, 18b). In doing this they are "withholding benefits from both themselves and their cattle! But in addition to stopping up the wells, they fill them with earth so as to obliterate their existence altogether and make sure that no water would ever flow out of them again. Why did they wish the land to be desolate?[1]”  The explanation that follows, quoted from Haketav Vehakabala, points out that Yitzchak gave the wells the same names that his father had given them (as we see in v. 18). “These names, such as YHVH Will See, YHVH is My Sign, The Well of Him that Lives and Sees Me mark the kindness of the Lord."[2] This was done in order "to spread abroad the knowledge of the Lord and show the people that idols were valueless. Avraham thought out a wonderful device to help to bring those who were misled, under the wings of the Divine Presence. He called the well by a name that would drive home the lesson of the existence of the One True God. By this, he would arouse in them an awareness of the truth by saying, ‘Let us go and draw water from the well of the eternal God!’ The wells were a public necessity, and in this manner, the people were initiated into the knowledge of the true God. Whilst he was alive his fear was upon them [i.e. the locals], as they left the wells intact with their names, but after his death they reverted to idolatry. In order to erase from their memory the names of these wells, which recalled the very opposite of their false opinions, they stopped them up. With the disappearance of the wells, the names also disappeared…. Isaac followed in his father's footsteps and endeavored to dig out these same wells and resurrect their names in order to restore the crown of the true faith to its former glory."[3]  

The wording in 26:19, where Yitzchak's servants dig "a well of living water" (translated as “running water”), confirms what we have just read regarding the wells of the Patriarchs. The locals fill up the wells, and now they are being re-named, as pointed out, in order to erase the testimony of the Elohim of Yisrael. The name of the first well is “Esek”, “contention” (v. 20). The name of the next, is “Sitna”, “hostility; accusation” (v. 21). It is from the same root, s.t.n (sin, tet, noon), that we get the word “Satan” -  the “accuser”. A closely connected word to “sitna” is “sin'ah” (s.n.a, sin, noon, alef) - “hatred”. This verb is used in Yitzchak’s query in 26:27: “Why do you hate me?” A similar word, both in sound and meaning appears toward the end of our Parasha. In 27:41 it says of Esav that he "bore a grudge against Ya'acov", which is “sotem” (s.t.m. sin/shin, tet, mem). The progressive rate of hostility is seen very clearly by this string of sounds: “soten”, to accuse, “sotem”, to bear a grudge, and “soneh”, to hate”, thus demonstrating accurately how each of these conditions, if left unchecked, will lead to the next one. 

When a third well is dug up, some distance away, “they did not quarrel over it; so he named it Rechovot, for he said, 'at last YHVH has made room for us, and we will be fruitful in the land’” (26:22). “Rechovot” is of the root r.ch.v (resh, chet, vet), meaning, "broad, wide, or making room". Thus, enlarging and broadening the subsistence space brings relief, as we see in T’hilim (Psalms) 4:1, where David cries out: "Answer me when I call, O Elohim of my righteousness, You gave room [“hirchav’ta”] to me in trouble – literally in a place of narrowness” (italics added), words with which in his present situation Yitzchak would certainly have concurred.

 

[1] Studies in Bereshit, Toldot 1, Nechama Leibowitz, trans. Aryeh Newman.  Eliner Library, Department for Torah Education and Culture in the Diaspora. Hemed Books Inc., Brooklyn, N.Y

2 ibid

3 ibid

ONE Vision

 Shalom Fellow Zionist Israelite,

All of us who claim to be believers in the "Gospel of the Kingdom" must be united around “ONE” Vision.  I want to suggest what that “ONE vision" might be.

This vision has been with the believers, known or unknown, from the beginning of the ecclesia.  It has been proclaimed and read in every generation. I, for example, was brought up in the Lutheran tradition, and I had friends who were Catholic. All of us believed, or at least were aware of it. In the Christmas pageants, the children recited it by heart. But for most, that was the end of its significance and relevance. 

We are now in a season of deepening darkness. We cannot help but notice the spirit behind anti-Semitism that opposes the Jewish people, the nation of Israel, and Zionism.  Anyone in the “church” who is for the Jews, supports Zionism, and the Jewish nation is included in the above list of the vilified, which gives all the more reason to embrace this “One Vision”. What is that vision?  It is the vision of our Heavenly Father; it is the very purpose for which Yeshua came into this world. Elohim sent a messenger to a young maid with these words:  "Do not be afraid, Miriam, for you have found favor with Elohim.  And behold, you will conceive in your womb, and bear a son, and you shall name Him Yeshua.  He will be great, and will be called the Son of the Most High; and Adoni Elohim will give Him the throne of His father David; and He will reign over/in the house of Jacob forever; and His kingdom will have no end" (Luke 1:30-33).  Isaiah prophesied this in chapter 49:5-6:  "And now says YHVH, who formed Me from the womb to be His Servant, to bring Jacob back to Him, so that Israel might be gathered to Him (For I am honored in the sight of YHVH, And My Elohim is My strength). He says, 'It is too small a thing that You should be My Servant to raise up the tribes of Jacob, and to restore the preserved ones of Israel; I will also make You a light of the nations, so that My salvation may reach to the end of the earth'". 

As a kinsman Redeemer, Yeshua came to restore the House of Jacob, “all Israel”, and to establish in that House the Kingdom of His heavenly Father, fulfilling His mission to be a light to the nations through them.

This is the One Vision that we should all hold close to our hearts. If the organization or church that you belong to doesn’t have that vision as its primary goal, ask them to consider making it so.

Signposts' Mystery

 Jeremiah chapter 31 is packed with prophetic information, especially as it pertains to the House of Israel/Ephraim. The references to this house range from "a people" (am, v. 1) to "watchmen" (v. 4), to "virgin daughter" (of Israel, v. 21), through to Ephraim as an individual (v. 20) and more.  Each of these metaphors is related to another aspect of this House's future destiny.

Among the many details enumerated in this outstanding chapter, the process of salvation, redemption, and restoration to the land is also depicted, with repentance being a major phase in this process.

One particular aspect of the return (i.e., restoration to the land) is described in verse 21, where Israel is addressed as "a virgin": "Set up for yourself roadmarks, place for yourself guideposts; Direct your mind to the highway, the way by which you went. Return, O virgin of Israel, return to these your cities". The word for "roadmarks" in Hebrew is "tzi'yu'nim" (singular - "tzi'yun"), a word that is reminiscent of "tzi'yon" – Zion. But even more striking is the word for "guideposts", which is "tamrurim" (singular – "tamrur"). A few verses above, we read:  "Thus says YHVH, 'a voice is heard in Ramah, lamentation and bitter weeping. Rachel is weeping for her children; she refuses to be comforted for her children, because they are no more'" (Jeremiah 31:15). In Hebrew Rachel's "bitter weeping" is… "b'chi (weeping) tamrurim (bitter)", being the same word we just encountered for "guideposts". "Tamrurim' are also found in Hosea 12:14, where it says: "Ephraim has provoked to anger most bitterly [tamrurim]; Therefore his Lord [in Hebrew "his adon"] will leave the guilt of his bloodshed upon him, and return his reproach upon him".

This serious charge against Ephraim is reversed in Jeremiah 31 with, firstly, Rachel's bitter ("tamrurim") weeping over her captive and lost sons, but about whom Elohim says: "Restrain your voice from weeping, and your eyes from tears; For your work shall be rewarded,' declares YHVH, 'and they shall return from the land of the enemy.  And there is hope for your future,' declares YHVH, 'and your children shall return to their own territory'" (Jeremiah 31:16-17). Secondly, the next verses (18-19) express Ephraim's deep repentance, with the following verse (20) being the most endearing and loving address of Abba toward this returning prodigal.

But now we must ask ourselves, how is it that at this stage "tamrurim" – "bitterness" – transitions into "guideposts"? As we saw above, the call to the Virgin Daughter of Israel is to "Direct your mind to the highway, the way by which you went. Return, O virgin of Israel, return to these your cities". The "guideposts" are supposed to lead the now-redeemed Israel to turn back, retrace her steps, and return by the way in which she went. This path of repentant return is, therefore, to be replete with an awakening, even to the point that the forgetfulness that characterizes Joseph's children (being in a state of "Menashe" – forgetfulness) is to be erased, giving way to a revival of memories of not only the sins committed against YHVH in the land of Israel, but also in the sojournings of each respective historic diaspora/land of exile. Abba is well able to revive and jar one's memory, ancestral history and annals, to fill the void of 'no-memory' and lack of historical background.

Unlike Judah, whose wanderings among the peoples are well-documented and etched in their souls, so to speak, Ephraim/Israel is devoid of such documented history (other than the Bible, of course). Without knowledge of the past, one's present identity is often unclear. But is it possible that in Ephraim's mandatory bitter weeping of repentance, Abba is saying that the journey back to Him, to his brethren, and to the land can and will be led by literal and historical "guideposts" necessary for the restoration to be complete? To reiterate, the "bitter weeping" of repentance, leading to the unveiling of one's past, is the path of Ephraim-Israel-Virgin-Daughter's gradual return.

Through Messiah's grace, Mother Rachel's bitter weeping intercession has ended. But not so for her children. In their season of awakened memory, bitter weeping becomes a guide to the roads that lead to Zion.

Hebrew insights into Parashat Ve’zot Habracha – D’varim (Deuteronomy) 33-34

 The Torah’s last Parasha, with its prophetic blessings upon the People of Yisrael and the individual tribes, is also the last curtain for Moshe, who takes his leave from the stage of history. We have seen the Patriarchs bless their sons before their departure, and now we view Moshe blessing the people whom he had carried in his bosom like a father (sometimes despite himself, ref. Num, 11:12) for over forty years.

The opening statement, “ve’zot habracha” (“and this is the blessing”), indicates that the first and more general component of the blessing (33:2-5) is part and parcel of one singular blessing that Moshe delivers as YHVH’s spirit rests upon him. That is to say that each tribe’s blessing is not separate from the word bestowed upon the nation as a whole. The very usage of “b’racha”, singular, implies that YHVH is considering each tribe as part of a complete entity. Moreover, employing the (seemingly unnecessary) “and” implies that the blessing is a continuation of what preceded its pronouncement. Interestingly, what precedes the blessing are the stern words that YHVH utters to Moshe, who is prevented from entering the land and can only view it from afar. Thus, the "and" of the next chapter and verse that follow are in sharp contrast to the previous words and can therefore be understood as a "but", or "despite…"

 The glorious and majestic description of the giving of the Torah at Sinai is likened to an epiphany of YHVH Himself, denoted by His “coming”, “rising” and “shinning forth” over physical and geographical locations (ref 33:2). An equivalent description, although underscored by a more specific prophecy, is found in Chavakuk (Habakkuk) 3:3-4: “Elohim came from Teman, The Holy One from Mount Paran. Selah. His glory covered the heavens, and the earth was full of His praise.   His brightness was like the light; He had rays flashing from His hand, and there His power was hidden”. These two excerpts seem to be related, though the latter may be a prophecy yet to be fulfilled. Interestingly, in “He came with ten thousands of saints” (back to the Parasha, 33:2), it is not the usual “ba” (“came”), but rather the Aramaic “ata”, evoking the Aramaic “maranatha” – or “maran ata” (Revelation 22:20) - that is, “Master come” or “the Master has come” (cf. v. 21, “he came – va’yete - with the heads of the people”).  The enigmatic meaning of these verses (2 and 3) is matched by the very words and syntax used, all of which are complex and extraordinary, presenting a challenging task for the commentators. The literal rendering, for example, of “ten thousands of saints”, mentioned in verse 2, is literally “ten thousands of holiness”, the word used there being “kodesh”. Thus, if the text is referring to “ten thousands of saints” or “holy ones”, why are “His holy ones” in the next verse (v. 3) rendered as “k’doshav” (“kadosh” - “holy one”), plain and simple? If in both cases the meaning is “His holy ones”, why are the terms not identical? Or, is it possible that “ten thousands of holiness” is not a reference to “saints” (or “angels” according to rabbinic interpretation) at all, but is a description of His abode (from which He is said to be coming) being “abundant in holiness”?

The next expression in the same verse (2) is no less problematic. That which is translated as either “firey law” or “flashing lightning” is “eshdat” in Hebrew, being a term that appears nowhere else. If broken in two, it is: “e’sh” – fire – and “dat” – “law, edict” or “manner of things”. However, “dat” is found only in Esther, once in Ezra, and in the Aramaic sections of Daniel, making its usage here, at such an early stage, totally doubtful. According to the B.D.B. Lexicon, “eshdat” was originally “esh yokeh-dat”, which is “burning fire” (with the first two syllables now missing). [1] According to this viewpoint, we should read, “On His right (that is, by the right-hand side) is a burning fire”.

Verse 3 reads: “Indeed, He loves the people; all your holy ones are in Your hand, and they followed in Your steps, carrying Your words”. This presents several problems. It changes mid-sentence from third to second person. “He who loves the nations” or “peoples” is described as “chovev amim”. The root ch.v.v. (chet, vet, vet) – love dutifully – also forms the name Chovav, which is one of the names of Moshe’s father-in-law (ref. Num. 10:29). According to Daat Mikra, “even when He expresses love toward all peoples, ‘all His Holy ones’ are Yisrael and they are ‘in Your hand’”. Therefore, the change to the second person in the second part of the verse denotes YHVH’s closeness to His people. Daat Mikra adds that the rest of the verse should read: “And they will be smitten at Your feet, and receive Your Word”, [2] whereas according to BDB the verb “tuku”, (“smitten”) is of dubious meaning and should therefore be understood as: “will be assembled”, as it is more compatible with the context. [3]

Yisrael’s present and future destiny is defined in the next two verses (33:4,5). Since Moshe is mentioned here in the third person, the question arises whether he is speaking of himself, or is the assembly intoning the following: “Moses charged us with Torah, an inheritance for the assembly of Jacob. And there was a king in Jeshurun” [remember last Parasha’s Yeshurun, “the one who has been straightened”, in contradistinction to Ya’acov who is “winding” or “crooked”?]; when the heads of the people were gathered, the tribes of Israel together” (vs. 4, 5). For the “assembly of Jacob” we have here the unusual form of “kehila” (of the root k.h.l), rather than the frequent “kahal” or “eda”. “Kehila” appears to refer to a more organized form of the congregation, or society, rather than to a random assembly of the multitudes. Thus, when the People of Yisrael is in unison, they become the redeemed community ruled over by YHVH while inheriting the Torah, rendering them no longer a wayward Ya’acov, but Yeshurun, whose paths have been made straight. 

At this point, Moshe confers on each tribe its respective prophetic blessing.

The first three tribes to receive their blessings are the firstborn Reuven, who, despite having lost the birthright (ref. 1^st Chronicles 5:1, 2), symbolizes here this significant position; Secondly, Yehuda (Judah), who was to receive the kingly position, while Levi is third to be given his blessing, which is the office of the priesthood. There is no mistake - this is the order of YHVH’s Kingdom: the birthright comes first, ideally consisting of kingship and priesthood. However, in the un-regenerated state, the birthright had to be divided up into its two offices (namely the ‘kingly’ and the ‘priestly’), which were only brought together in Yeshua (ref. Zech. 6:13). But when YHVH’s kingdom will fully manifest upon the earth, His people will form the long-awaited-for nation of priests (after the order of Malchitzedek) and kings (e.g. 1^st Peter 2:9).*

As a blessing, "let Rueben live and not die…" (v. 6) seems rather odd, yet not without an element of hope. But the literal rendering of the next part of his blessing appears to be no less than strange: "Let his men be [rendered] countable", meaning that they so are few in number that they may be counted (whereas the translations add in italics "nor"). However, if that does not sound like a very positive blessing, there is more to come… The word here for "men" is "m'tim", which in most cases means "dead", although there are several other instances in Scripture where it likewise means "men" (being no small hint as to the basic condition of mortal man). But whenever the addition "countable" – mispar – is added, it qualifies these men as few in number such as in B'resheet 34:30; Dvraim 4:27; Yirmiyahu 44:28, and Tehilim 105:12. Thus, if read literally, Moshe may be prophesying here more than bestowing a benediction on this firstborn.

Since Yehuda, according to the blessing (v. 7), was destined to be “brought to his people”, it is apparent that he will be separated from them at some point. This prediction became fact when the ten northern tribes seceded from the united kingdom ruled by Yehuda and were later exiled and dispersed, and until now have not been reunited with their estranged southern brethren, despite the many prophecies predicting their eventual union (cf. Micah 5:3). 

Of Levi it says (in verse 9): “who said to his father and to his mother, I have not seen him; and he has not acknowledged his brothers, nor knew his own son, for they have observed Your word and kept Your covenant”. The word for “acknowledge” is “hekir”, also meaning to “recognize” and stems from the root n.ch.r (noon, kaf/chaf, resh) used in “nochri” - “stranger” - and in the verb “hitnaker” - to be “estranged”. This term describes Yoseph’s initial treatment of his brothers in B’resheet (Genesis) 42:7. The Levites, who were also to assume the position of judges, could not be “partial” to anyone, including their own family members, or as the Hebrew has it, they could not (in their official capacity) “recognize or acknowledge" their relatives, but rather, had to become “estranged” from them. “Estrangement” and “recognition”, although appearing to be contradictory, are in fact not that far apart; at times it takes the former in order to achieve the latter (as was the case with Yoseph and his brothers).

 The description enumerating Yoseph’s blessing (vs. 13 – 17) resembles a trail going up and down hills, descending into valleys and underground resources and climbing mountain tops; a journey, which while topographical and geographical, also crosses the boundaries of Time and is ‘intercepted’ by the human element as well as by heavenly bodies, such as the sun and the moon (recalling to mind Yoseph’s dreams). “Meged” - translated “precious - is the leitmotif of this passage, as it is repeated five times within few verses. Its expanded meaning is “excellence, glory, and gifts of choice” in reference to nature.[4]  In verse 15, Yoseph’s hills and mountains are termed “ancient” (“kedem” - “first, initial, primary” and also connected to that which is “ahead”), and “everlasting” (the word being “olam”, which also means “futurity”). Both the heavens and the abyss are destined to contribute toward Yoseph’s well being. That which the ground will produce for him on a monthly basis will grow so fast, that it will seem as though “expelled” (“the best yield” is “geresh,” g.r.sh, to “expel, force out”) by the earth (v. 14). On the one hand “he shall push out the peoples” (v. 17), but his leadership position is not likened to the prowess of a king or a military leader, nor even to that of a typical priest, but rather to that of the Nazarite (ref. end of v. 16 – “n’zir ehcav”, literally the “nazarite among his brothers” and translated as “the one who was separated from his brothers”, or “a prince among his brothers”). The title used here originates in “nezer”, a “crown or a miter”, which is made up of the nazarite’s uncut hair (as we saw in Parashat Nasso, in Num. 6). The “nazarite” - or “nazir”- is one who takes upon himself an oath to abstain from worldly pleasures.

Z’vulun (Zebulun) is told to rejoice in his “going out” (v. 18). In Parashat Ki Tetze (in Deut. 21:10) we already noted that “going out” many a time connotes going out to war (ref. 1^st Ch. 12:33), and in Z’vulun’s case also going out to sea (ref. Ya’acov’s blessings to his sons, in Gen. 49:13). Yisas’char’s (Issachar) tent dwelling is an antidote to Z’vulun’s “going out”, and refers to homestead and attachment to the land (the tent-dwelling here does not seem to suggest a nomadic lifestyle; cf. Jacob’s blessings, Gen. 49:14), and perhaps also to the wisdom and discernment characteristic of this people (ref. 1^st Ch. 12:32). The cooperation between these two neighboring tribes is captured by verse 19. Yisas’char “shall call the peoples to the mountain. There they shall offer sacrifices of righteousness”, while Z’vulun will make provisions of “the bounty of the seas and treasures hidden in the sand”. The "mountain", in this case, is most likely the "Mountain of YHVH".

Naphtali is “satisfied with favor”, which is “s’vah ratzon” (v. 23), while Asher, who is “favorable in the eyes of his brothers”, is “r’tzooy echav” (v. 24). Both these words emanate from the root r.tz.h., which is to “appease, satiate, satisfy, please, accept, favor”.

In verse 15 we read about the “ancient – kedem – mountains”, while in verse 27 Elohim, who is described as a “dwelling place” (“me’ona”), is also called “Elohey kedem”, translated here as “eternal”, Thus, He who always was from the very beginning, is also the One who will ever be and it is He who will enable Yisrael to “dwell alone securely” (v. 28, literal translation; cf Bil’am’s blessing, Num. 23:9), as He Himself is her dwelling place while “underneath [her] are [His] everlasting arms” (v. 27).

Coming to the end of the tribal blessings, it must be noted that Shim'on is conspicuously missing. Yehuda's blessing, however, opens up with "Hear, O YHVH, the voice of Yehuda…" Because Shim'on's name is rooted in the verb "to hear" (sh'ma), it is thought that the blessing of this tribe, which was destined to amalgamate into Yehuda, is hinted at here.

 Moshe’s last words constitute an exhilarating exclamation: “Blessed are you, O Israel! Who is like you, O people saved by YHVH, the shield of your help, and who is the sword of your excellence! And your enemies shall be found liars to you, and you shall tread on their high places” (33:29). It is most likely that Moshe himself did not compose the last eight verses of D’varim (chapter 34, or even the entire chapter, consisting of 12 verses). About his body, it is said, “He buried him…” (34:6), inferring the direct involvement of the Holy One of Yisrael in this task. And although in Sh’mot (Exodus) 33:20 YHVH said to Moshe: “You cannot see My face. For there no man can see Me and live”, here we read, in verse 10: “And never since has a prophet like Moses arisen in Israel, whom YHVH knew face to face”. These words do point to Moshe’s intimate knowledge of the Almighty, Who Himself is said to have “known” Moshe (cf. 1st Cor. 13:12). “Panim el panim” (“face to face”) implies exposure before someone, as in Hebrew “face” is not only an external image, with the root p.n.h (which we have noted several times in the past) meaning “to turn”.  Thus “face” is that which “turns” to look at and respond to another. And while “panim” is the “exterior” or the “surface”, “p’nim” means “inner” (ref. Ezekiel 40:19,23 etc.). Thus “panim” - face – also reflects that which is on the inside. In 2nd Corinthians 3:18 this principle is applied in a powerful way to each believer: “We all, with our face having been unveiled, having beheld [‘turned toward’] the glory of YHVH as in a mirror, are being changed [on the inside] into the same image from glory to glory, even as by YHVH, the Spirit” (italics added).

 

 

[1] The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson. Publishers, Peabody, Mass. 1979

[2] Da’at Mikra, A’ahron Mirski, Rav Cook Inst., Jerusalem, 2001

[3] The New Brown, Driver, Briggs, Gesenius Lexicon

[4] Ibid. 

* More information on the “firstborn factor” may be obtained from our book, Firstborn Factor in the Plan of Redemption, which can also be read online www.israelitereturn.com

 

 

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Yes! It was so

 Reading the Torah each year, through the Parashot, always reveals new thoughts and ideas that we had not seen before, or brings back to mind previous insights that we had gleaned from other years.  One of my favorite chapters in the Torah is Genesis 1. There always seems to be a word or phrase that pops up as being important.  Recently, one such word that we use every day and in many ways came to mind.  The word in Hebrew is “Ken”, kaf, (final) noon, and in English “Yes”.

 Many times, when we succeed at something, we exclaim, “Yes!” I even hear my Hebrew-speaking grandsons use it when they score a goal in soccer.

In Genesis 1, verses 7,9,11,15,24, and 30, “ken” is combined with another word, “va’yi’hee", thus reading "ya'yi'hee ken" translated “it was so”.  This makes it into a statement of absolute truth.

In Genesis 1:9, for example, Elohim exclaims, "Let the waters below the heavens be gathered into one place, and let the dry land appear"; and it was so” (emphasis added). Those three words are like saying “yes and amen!” We believe beyond a shadow of a doubt that it is true; that Elohim did what He had intended to do, or to perform.   

"For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.  For as the rain and the snow come down from heaven, and do not return there without watering the earth, and making it bear and sprout, and furnishing seed to the sower and bread to the eater;  So shall My word be which goes forth from My mouth; It shall not return to Me empty, without accomplishing what I desire, and without succeeding in the matter for which I sent it" (Isaiah 55:9-11).  

YHVH's covenants and promises with and to our forefathers and their called and chosen “seed” (in Genesis), that is, to the life/living soul (progeny), should be appended by, “and it was so”. For example, all three forefathers were given the same promise, that is, that their “life", or "soul" would grow into a multitude in the earth, like the stars, sand, and dust.  Just as all humanity shares the One living soul of Adam and Noah, we who have the faith of our father Abraham share his living/soul.

Adam became a living soul after YHVH breathed His Spirit-life into him; hence, all humanity has that same living soul. We are constituted “human beings” because of the one soul of Adam.  The life of the soul of Man is in the male sperm. The physical DNA does not constitute the soul, as we inherit our genetics from both our male and female ancestors. However, the soul-life is the same as it was in the First Man, Adam. But what differentiates the souls of humanity from one another is the Creator's pronouncements to a forefather, with that particular "Adamic" forefather’s soul carrying the anointing forward into his progeny, even to a thousand generations. His soul-life is renewed in every generation, no matter the makeup of the physical DNA.  That is why we cannot determine our ancestry by (solely) physical anatomy. Paul recognized or identified Abraham and his chosen progeny by two means: carrying the scepter of the Torah/Law, and having the “faith” of their father Abraham (see Romans 4:16). Yeshua said, "Have you not read that which was spoken to you by Elohim, saying, 'I am the Elohim of Abraham, and the Elohim of Isaac, and the Elohim of Jacob '? He is not the Elohim of the dead but of the living." (Matthew 22:31-32). Thus, “and it was so” may be added to these words.

 Jacob/Israel’s soul-life and progeny were destined to become the “fullness of the nations” (see Gen. 48:19 according to the Hebrew, Romans 11:25) va’yihee ken! No other soul-life was anointed by the word of Elohim like Jacob’s. The Word of Elohim is embedded in the soul-life of Jacob’s generations, even until today. When the prophets, who lived many generations after the forefather Jacob, speak to Israel/Jacob, they address only one man.  One such example is in Isaiah 44:21: "Remember these things, O Jacob, and Israel, for you are My servant; I have formed you, you are My servant, O Israel, you will not be forgotten by Me”.  How beautiful and encouraging is that statement when we understand that YHVH is speaking to the soul of Jacob, "me"!

Israel’s destiny was sealed by the word of YHVH’s covenants and promises.  Even though the enemy has sown in the same field (earth) another seed, YHVH only recognizes His chosen seed.  He knows who belongs to Him because He cannot deny Himself (see 2 Timothy 2:13). Replacement Theology maintains that somehow other seeds from other forefathers can miraculously be changed into the life/force of Israel, and in this way the anointings of the promises and covenants can apply to them as well. Romans 11 serves as a classic example, with the dismissal of the fact that the "wild olive branches" mentioned there are nothing else but "olive branches", and an olive is an olive is an olive. "Then Elohim said, 'Let the earth sprout vegetation, plants yielding seed, and fruit trees bearing fruit after their kind, with seed in them, on the earth'; and it was so'. Elohim created everything after its kind." (Genesis 1:11 emphasis added) including those of the fifth and sixth days. If that is not the case, there is no need for the book of Genesis, and of course, no need to say “it is so”, making the Word of Elohim of no lasting effect, and not being the same yesterday, today, and forever.  

Mixed Multitude?

 Over the years, the term “mixed multitude”, with reference to those who came out of Egypt with the Israelites, has often been applied to the body of believers, “church”.  The question arises, therefore, does this term also apply to Israel? Is the Exodus a picture of the future church/Israel, where there is no distinction between Israelites (twelve tribes) and the rest of humanity (the mixed multitude)?  Can one apply the words spoken to the forefathers in covenants and promises to other people groups? If so, then why bother attaching any significance to Israel, the land, and, much more, to the faithfulness of Elohim to His Word?

Suppose we want an answer to why there has been so much antisemitism in the “Church”. Let me postulate that it is because of this mixed multitude idea, which was adopted in the third century by the “universal-catholic" all-inclusiveness doctrine.  Therefore. the meaning of the Hebrew word “goy”, and in Greek “ethnos” – nation - as a specific family of people with a specific calling and purpose, is lost. In other words, YHVH went back to the beginning and started all over with a “one new man” and decided to randomly take out from the “mixed multitude” a new variety “for His name's sake”, a mixture of seeds from all different forefathers. Thus, YHVH supposedly discarded His original inheritance (Israel) for a new one.  

When Nimrod called for all the families of Shem, Ham, and Japheth to join his kingdom in Babylon, this was precisely the idea that he had in mind.  As we know, it was not a great idea, since YHVH intended, even from the very beginning, to multiply and fill the earth.  So, in the aftermath of the "Tower of Babel", Elohim scattered the three families of Noah and gave them each their own territories. For two thousand years, they multiplied into many nations, traveling and expanding throughout the known earth.  Motivated by economic and political ties, the brothers resumed their association with each other, which ultimately culminated in the Bronze Age (approximately 3000 BC -1600 BC) 

It was during this age (2000 BC) that Elohim called out an individual from the family of Shem - Abram - to be the progenitor of a chosen firstborn nation (Jacob). The Spirit of the Word anointed the soul-life of Abraham, Isaac, and Jacob in order to establish this nation as the head of all the nations that came out of the loins of Noah. Note the principle in nature, if you sow wheat in your field, at harvest time you would expect to gather wheat sheaves into your barn.  The soul/life of a forefather is passed on to his progeny through his seed/sperm. Thus, in all of humanity today, we are either a Shemite, Hamite, or Japhetite.  It is the Word of Elohim (Messiah as the Word) that determines the pedigree in each of the three fathers. The Word of Elohim becomes the guiding force in the destiny of these families. In other words, the sovereign rule (i.e., the Kingdom of Elohim) has been in every generation governing the Noaic family to their ultimate chosen role and fate.

YHVH’s eternal purpose is to establish His Kingdom on earth as it is in heaven. In so doing, He is setting up the administration of His earthly Kingdom by speaking into the lives of a handful of human forefathers in the book of Genesis. There are statutes, laws, and ordinances that belong to this governmental process that should not be altered or changed.

 “YHVH is gracious and merciful; Slow to anger and great in lovingkindness.  YHVH is good to all, and His mercies are over all His works.  All Your works shall give thanks to You, YHVH, and Your godly ones shall bless You. They shall speak of the glory of Your kingdom, and talk of YHVH’s power; to make known to the sons of men Your mighty acts, and the glory of the majesty of Your kingdom.  ¹³ Your kingdom is an everlasting kingdom, and Your dominion endures throughout all generations” (Psalm 145:8-13 emphases added).  

“Therefore thus says YHVH, who redeemed Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, nor shall his face now turn pale; But when he sees his children, the work of My hands, in his midst, they will sanctify My name; Indeed, they will sanctify the Holy One of Jacob, and will stand in awe of the God of Israel.  And those who err in mind will know the truth, and those who criticize will accept instruction” (Isaiah 29:22-24 emphasis added).   

Gentile Exposed

 Letter 474 (Gentile Exposed)                                              21/01/2011

 Psalm 83:2-4: "For behold, Your enemies make a tumult; and those who hate You have lifted up their head.  They have taken crafty counsel against Your people/am, and consulted together against Your sheltered/hidden/treasured ones.  They have said, 'Come, and let us cut them off from being a nation/goy, that the name of Israel may be remembered no more'" (Psalm 83:2-4 emphasis added).

 For several years now, I have had cause to suspect the usage, in the English translations, of the Hebrew word "goy" and "goyim."  The more I thought and prayed about it, the more I began to be alarmed, especially after reading Psalm 83.  Indeed, if the enemies of Israel want to cut us off from being a nation/goy, what better way of doing it than through a change in the definition or translation of words?  If, for example, "goy" is understood to mean a non-Jewish person, heathen, or gentile/non-Israelite, then Abraham, Isaac, and Jacob's progeny/seed, who according to YHVH's promises were supposed to be a "goy gadol" (great goy) and m'lo-ha-goyim (fullness or multitudes of nations), would actually turn out to be non-Jewish\non-Israelite individuals, heathens, and gentile/pagans. Does not that sound like replacement theology? Or worse, loss of identity/ethnicity.

 Ethnos" is typically translated "Gentile” in the New Testament. But we have to remember that in the Church's understanding even when it is rendered "nation" all too often it is perceived as a non-Israelite or “a mixed multitude”.  In Damascus a Jew by the name of Ananias had a vision where "… the Lord said to him, "Go, for he [Saul, the former persecutor of the Believers] is a chosen vessel of Mine to bear My name before Gentiles/ethnos, kings, and the children of Israel" (Acts  9:15).  Was Ananias referring to the promises to Abraham, Sarah, and Jacob: "Be fruitful and multiply; a nation and a company of nations/goyim shall proceed from you, and kings shall come from your body (Genesis 17:6; Genesis 35:11 emphases added)? 

 Was Paul another one who was sent out to the nations to procure the sons of Israel (the "lost sheep") who had become nations and kings?  I'm sure Yeshua didn't change his mind when He said that He was sent only to the lost sheep of Israel (ref.  Mat. 15:24). In the following scriptures Paul writes (quoting from the Tanach):  "For I do not want you, brethren, to be uninformed of this mystery, lest you be wise in your own estimation, that a partial hardening has happened to Israel until the fullness of the Gentiles [ethnos] has come in. And so all Israel shall be saved: as it is written, there shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob…"  (Romans 11:25-26 (Isaiah 59:20) emphasis added).  Again, the usage of "Gentiles" totally takes the reader away from understanding the "mystery of the blindness of Israel."  The "fullness of the nations/goyim" is of course quoted from the blessing to Ephraim in Genesis 48:19. Additionally, what does "all Israel" and a "Deliverer who comes out of Zion to turn away ungodliness from Jacob," mean if these expressions have nothing to do with Jacob and his seed or progeny?

 A similar case could be made in regard to Peter's commentary, where he quotes from the Tanach (Old Testament) about Israel: "But you are a chosen generation, a royal priesthood, a holy nation/ethnos" (Exodus 19:5-6; 1 Peter 2:9).  According to the doctrine of the Catholic Church, the Protestant denominations, and unfortunately many Messianic believers also, these scriptures apply only to the "once- you- were- not- my- people" meaning non-Israelites. Which is actually the opposite of who it is referring to.   In Hosea 1:9-10, these very words were spoken to the northern house of Israel, but now are viewed as the “Gentiles” who are in the 'holy and universal Church,' and are therefore regarded as the new "Israel of God" or the "one new man."  What has enabled Christendom to come to this conclusion is the way that this one Hebrew word - "GOY" - has been tampered with. Peter is quoting Hosea because he recognizes these believers as the “lost sheep of the House of Israel.” He wants to prove that Elohim is faithful to harvest the seed that He sowed, thus “how great the day of Yezreel” (Yah sows) (Hosea 1:11).

 Did St. Jerome and the Catholic Church have any reason to introduce a translation of the Bible (the Vulgate) that would eliminate Israel as YHVH's legitimate chosen nation/goy?  It is not that Latin did not have a word for nation/goy. As a matter of fact, the origin of the English "nation" comes from the Latin "natio" (close in sound to the Greek "ethno," which is the root word the Greeks used for the Hebrew "goy," as mentioned above).  Jerome adapted the term “gentile” from the Latin “genitalis,” which in English is “genital” (male or female sex organs).  Of course, the seed issues from the male genital to the female’s, but humans do not become sex organs - “gentiles”!

 YHVH defined "goy" and "goyim" when He divided the people and divvied out to them their lands (see Genesis 10:5, 32).  Thus, the true definition of "nation/goy" has three basic aspects: a people, tribe, or families living on a piece of real estate/land and subject to one government.  Thereby, we could say that government, people, and land are   the necessary components that define a "nation."  If we look at the covenant with the forefathers, it always entailed these three: land, a people, and YHVH's kingdom government (or man's).

 What is so amazing is that even Jewish Israelis of today, as well as the Messianic Jews, do not identify themselves as a "goy."  They make use of the term "goy" or "goyim" exclusively for non-Jews or "Gentiles."  However, "goy" is still the one Hebrew word that YHVH uses to unite us as one people, and one nation (see Ezekiel 37: 22).  Without correcting this obvious mistranslation and misunderstanding, the "one new man" idea of Ephesians 2:15 is a nice concept, but it does not bring about unity.  The existence of thousands of Christian denominations attests to this fact; nor does it bear witness to YHVH's faithfulness in keeping covenant with Abraham and the "goy gadol" - "great nation" – Israel that was to issue forth from his loins.