Hebrew Insights into Parashat Cha’yey Sarah

B'resheet?(Genesis) 23-25:18 

Although the name of this week’s Parasha means “Sarah’s life”, it is actually her death and burial which are described in the opening verses. Verse 1 presents a rather curious rendering of Sarah’s length of years: “And the life of Sarah was a hundred years, and twenty years, and seven years, the years of the life of Sarah” (literal translation). It is as though the life of Sarah is being divided up into time periods, the first hundred years, then twenty and the last seven. Her place of death is also ‘overly’ specified: “Kiryat Arba, which is Chevron in the land of C’na’an”. It then tells us that, “Avraham came to mourn for Sarah and to weep for her”. Were Avraham and Sarah separated before that? In 22:19 it says that Avraham dwelt at Beer Sheva. Could it be that the couple separated? Some postulate that this indeed was the case, after Avraham’s attempt to sacrifice his son. But now, with Sarah’s departure Avraham is seen looking to purchase a burial plot for his deceased wife and for his family. He has his eye set on a particular site in Kiryat Arba, opposite Mamre “which is Chevron” (23:19). Notice that both Kiryat Arba and Mamre are mentioned as names of Chevron. The “Oaks of Mamre” is where we met Avraham at the beginning of last week’s Parashat Va’yera. Earlier on, in 14:13, Mamre (and his oaks) is mentioned together with his two brothers who were the Amorite allies of Avram, as he was called then. Hence the Amorites/Canaanites named the place Mamre, whereas Arba was one of the giants (“anak”, e.g. Joshua 14:15). Avraham seeks out Efron (Ephron) the Hittite1, who is the owner of a cave called Machpela.

 “Machpela” stems from the root k.f.l (kaf, fey/pey, lamed), which means “double”. In all likelihood the cave was made up of more than one chamber (thus making it especially suitable for burial purposes).2 Efron’s name, quite appropriately, is derived from the root “ah’far” (a.f.r. ayin, fey, resh) meaning “dust of the ground”. It is the same dust that is mentioned in B’resheet (Genesis) 3:19: “For dust you are and to dust you shall return” - famous words that were pronounced over Adam after he had succumbed to temptation. “Ah’far” is also the term YHVH uses when He makes His promises to the Patriarchs concerning the multiplicity of their seed (see Gen. 13:16; 28:14). Thus the combination of dust (in Efron’s name) and duplication (in the name of the burial cave) point to this very promise,?in?spite?of?the?themes?of?death?and?burial?and?in?their very presence.

Notice the response to Avraham’s description of himself as a “stranger and an alien” (23:4) by the sons of Het: “Your are a prince of Elohim among us” (v. 6). Avraham’s humility and lack of pretentiousness and presumptuousness is met by great respect (cf. Matthew 23:12) and by a truthful pronouncement regarding his position. Hebrews 12:9 confirms that even though a recipient of great promises, “he [Abraham] lived in the land of promise as a stranger,” the Hebrew word being “ger” of the root g.u.r (gimmel, vav, resh) which essentially means ‘fear’, speaking of the vulnerability of a stranger (more on this root will be elaborated in another Parasha down the road).   Avraham pays a “full” amount (v. 9) for his acquisition (in spite of the offer to the contrary, v. 6), as did his grandson Ya’acov when the latter purchased a field in the town of Sh’chem (Shechem, in Gen. 33:19), and likewise David, generations later, when he bought Ornan’s (Araunah) threshing floor in Yerushalayim (2nd Sam. 24:24, upon which the Temple was later built). Not coincidentally, Chevron, Sh’chem (where Joseph is buried), and the Temple Mount are some of the most contested sites in the land of Yisrael!

 The narrative of Chapter 23 presents us with some challenges, as it is characterized by on going repetitions, with every point being reiterated. Here are some examples: In verse 6, “bury, burial, bury your dead”, are repeated over and over. In both verses 7 and 12 Avraham is said to be “bowing down to the people of the land”, with the addition of “the sons of Heth” in the first citing. The mention of the “sons of Heth” reoccurs so many times to the point of sounding superfluous. The transaction for the purchase of the cave and its field is mentioned in vs. 9, 13, 16, and 18, while verse 17 enumerates every article within the property. The question arises as to the purpose of all this  repetitious information and details, which is capped by “… the cave of Machpelah, before Mamre, that is Hebron in the land of Canaan. So the field and the cave were deeded to Abraham by the sons of Heth as a property for a burial place” (vs. 19, 20). The writer itemizes the conditions, the details, as well as the individuals involved, not leaving any room for doubt or mistake. All of this leads to the conclusion that B’resheet chapter 23 constitutes a legal document, a contract or a deed with all of its stipulations ensuring clarity regarding the ownership of the said property, while also citing the many witnesses who were present. Hence, contesting the rights to this land is in direct defiance of the Word of Elohim! 

The payment that Avraham made was in hard cash: 400 shekels of silver. The three consonants that form the root for “shekel,” sh.k.l (shin, kof, lamed) also form the verb “to weigh”. Thus, the price paid for the plot was made up of 400 equal units of approximately one half ounce each. All in all Avraham paid about 200 “weighted” ounces, or 12 pounds of silver. Soon, in 24:22, we will read about the “weight” (“mishkal”) of the golden nose rings and bracelets that were given to a young maiden in exchange for water.

 But back to “Chevron”, a name that is made up of the root ch.v.r (chaf, vet/bet, resh), shared by the following: “to tie, bind, join, unite, friend, and company”. Although in the course of its long history this town has not seen much unity and friendship (it served as David's capital during his seven-year rule over the house of Yehuda-Judah, before he united all of Yisrael, and is currently divided between a hostile Muslim population and a small Jewish presence), its name may point to conditions which will prevail in?days?to?come. In addition to these positive meanings, ch.v.r. also acts as the root for “chavura” – wounding, injury, bruises - such as we read in Yisha’yahu (Isaiah) 53:5, regarding what was to be inflicted upon the Messiah. Only these “bruises” can “heal” the breaches of Chevron and transform them into “friendship and unity”.

Chapter 24 highlights Avraham’s senior servant, who “ruled over all his possessions” (v. 2). The servant is described as a “moshel” (one of the words for “ruler”). “Moshel” shares its root (m.sh.l, mem, shin, lamed) with “proverb, parable, example, to be like, resemble and comparable”. In Tehilim (Psalms) 28:1 the writer cries: “I have become like – “nimshalti” - those who go down to the pit”. The parable in Yechez’kel (Ezekiel) 12:22 is called a “mashal”. In Shmuel Alef (1st Samuel) 10:12 Shaul (Saul) is made a public example of (as a prophet), with the use of “mashal”. The people of Yisrael likewise became a none-too-positive example among the nations, or an object lesson such as described in Yirmiyahu (Jeremiah) 24:9 where they are called: “a reproach and a proverb… in all places where I shall drive them” (italics added). There are many more examples of the usage of the verb and noun emanating from m.sh.l, but how is this connected?to?the?elderly?servant?

The servant, as a representative of Avraham, was to carry out the duties that were delegated to him. As such, we see him striving to serve by approaching his assignments in the same manner as his master would have done. This, therefore, is the format for the conduct of a true Godly ruler, or leader, who takes his orders from above, endeavoring to carry them out like his Master, thus becoming a representative ‘sample’, a “mashal” or a likeness of the One whom he follows. The Elohim of Yisrael said: “he who rules over (“moshel”) men, by ruling (“moshel”) in the fear of YHVH, will shine as the light of the sun in the morning….” (2^nd Sam. 23:3, 4). One such ruler was Yoseph, whose trials and tests were the purifying work of “the Word of YHVH”. Once he was “conformed” to this Word, he was appointed a “ruler [moshel] over all of the king’s possessions” (Ps. 105:18-21). “What is man…” in the eyes of his Creator? Tehilim (Psalms) 8:6 says, “You have made him to rule”, being the verb “tam’shile’hu”, which may be read also as, “you have made him like…”, or, “you have made of him a proverbial example”. These examples point to a representational form of rule, or leadership. Avraham's servant certainly displayed this characteristic of conforming to his master, so much so that his master’s Elohim became his! Yeshua’s words attest to the fact that he too operated by this principle: “I tell you the truth, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does” (John 5:19). He therefore declared: “He who has seen Me has seen the Father” (John 14:9).

Avraham’s representative or delegate is instructed to perform a mission, but is not told how to carry it out. He chooses to present a 'fleece' to "YHVH, the Elohim of my master Avraham" (24:12). The fleece and its fulfillment have to do with water, or the means of obtaining that commodity. Hence we find here “well” (v. 11), “spring (or source, v.13), and trough” (v. 20). The first two are “be'er” and “ayin”, and the last one is “shoket” (from the verb “le'ha'shkot” - "to give a drink"). “Ayin” is also the word used for “eye”. Although ‘officially’ no direct link has been established between “spring” (or “source”) and “eye”, Yeshua refers to the latter as a type of a source when He says in Matthew 6:22: “The eye is the lamp of the body; so then if your eye is clear, your whole body will be full of light”. The root of “be'er” (“well”) is identical to the root “ba'er” (b.a.r, bet, alef, resh), which means to “expound or clarify”, as it appears in Dvarim (Deuteronomy) 1:5, 27:8, and in Chavakook (Habakkuk) 2:2 (where "make it plain" should read "clarify" or "expound"). And thus it is the episode by the well which makes the results of his mission clear to the inquiring servant, as he is "gazing at her [the girl] in silence [and wondering]… whether YHVH had made his journey successful or not” (24:1 italics?added). 

But?he?did?not?need to?wonder?for long…

 "Success" is “hatzlacha,” from the root tz.l.ch. (tzadi, lamed, chet), which is also “to prosper", and is used a number of times in this Parasha. The primary root means to “advance, or cross" (such as in 2nd Sam. 19:17), and by extension also the “coming of the Spirit” (see Judges 14:6). Whenever its meaning is "success" the verb appears in the active causative form rendering it: “to cause to advance". The verb and noun teach us, therefore, that prosperity and success may be obtained only with the help of an ‘external force’, just as is exemplified here by the servant who is completely dependent on YHVH to “cause him to advance”. The servant's awareness of this fact is also expressed by his prayer in 24:12: "O YHVH Elohim of my master Abraham, please give me success this day, and show kindness to my master Abraham". In this instance the root tz.l.ch for "success" does not show up at all. The literal wording here for "give me success" is, "to bring about" - “hakreh” - literally, “cause to happen”. “Happening, occurrence, incident” are “mikreh”.  Avraham’s servant, however, being cognizant of the fact that the Elohim of his master is in control of life’s supposed random happenstances, relies on Him to put together the ‘natural’ circumstances in such a way, so as to make clear His?choice?of?the?sought-for?bride.

The chain, of the desired events that were brought about, starts with the appearance of a young maiden named Rivka (Rebecca, 24:15). Her rather curious name originates from the root letters r. v/b. k. (resh, vet/bet, kof), which are also the root letters of “marbek”, that is, “stall”, itself stemming from an Aramaic word meaning "to crouch”. “Marbek” is always used in connection with fatted calves (ref. 1st Sam. 28:24; Jer. 46:21; Amos 6:4; Mal. 4:2). Rivka's name points without question to the importance her family attached to their possessions. By naming her thus, they were also expressing hopes regarding their their?livestock.

Later on, upon her departure to the land of C’na’an, Rivka's family blesses her saying "...Our sister, you will become [multiply into] thousands of ten thousands and your seed shall possess the gate of their enemies" (Gen. 24:60). This blessing is being uttered by Rivka’s family members without being aware that a similar blessing, about the seed possessing the gate of those who hate them, was also pronounced by YHVH's angel over Avraham, when the latter was obedient to the call to offer up Yitzchak (Gen. 22:17). It is quite likely that Avraham’s servant was informed about this blessing. Now, hearing it again in these present circumstances, the "success" of his mission was being?confirmed?to?him?yet?again.e

 This/blessing/promise is further magnified, when Yeshua says the following to His disciples, in Caesarea Philippi: “….on this rock I will build My kehila, and the gates of hell shall not prevail against it” (Matthew 16:18, and continues to elaborate on the Kingdom of Elohim).

 “Gate” is “sha'ar” in Hebrew (sh.a.r, shin, ayin, resh). Because much of the administration, jurisprudence, and business took place by the city gate, he who possessed the gate also had charge over the entire city (or area). The “gate of the enemy" denotes, therefore, the enemy's area of control and dominion. Earlier on in our Parasha, “gate” has been referred to in Avraham’s business transaction:  “And Ephron the Hittite answered Abraham in the ears of the sons of Heth, of all that went in at the gate of his city, saying…  ‘The field of Ephron was certified… to Abraham for a possession in the presence of the sons of Heth, before all that went in at the gate of his city’” (23:10, 18, italics added, cf. Ruth 4:1-11). These transactions by the "gate" have lent that word yet other meanings: "measure, calculate", or "recon," as we shall see in next week's Parasha (Gen. 26:12), where the term used is "one hundred times/fold over”, and in Hebrew, “she’arim” (“gates” plural).

 In addition to the themes of dominion and power in Rivka’s blessing, mention is made of "tens of thousands" - “alfey revava” (24:60). “Revava” is “ten thousand”, whereas “a thousand” is “elef”. “Elef” (a.l.f - alef, lamed, fey), which with a slight modification is the name of the first letter of the Hebrew alphabet, “alef”, lending it a place of prominence, and by implication pointing also to great numerical value. “Aluf” is "chief", but at times also means “a companion”, A large group of (proverbial) "companions" makes up the number one thousand - “elef”, whereas “revava” (ten thousands) stems from the very common root of r.v/b. (resh, vet/bet) meaning "much, great and chief". In the next Parasha we will meet "the greater [who will serve] the younger", which will also be designated by the term “rav”?(25:23). 

The Parasha ends in the same way it had begun: burials are the order of the day. First Avraham dies "in a ripe old age, an old man satisfied…” (25:8). "Ripe" or “full” here is “saveh'ah”, which also means "satisfied" (of the root s.v.a, or sh.v.a), a word we examined last week when we looked at the figure “seven” and “oath” (notice the last period in Sarah’s life, in 23:1, is seven – “sheva”). And just as was mentioned about Sarah, her husband’s life span is also divided up into “a hundred years, and seventy years, and five years” (v. 7). Avraham too is buried in the Cave of Machpela (v. 9). Finally, the last verses of the Parasha deal with the death of Yishma'el (v.17),?whose?burial?place/is?not?mentioned.

Multiplicity in various forms, leadership, prosperity, dominion and greatness are some of the terms we encountered in this Parasha, whose main narrative is ‘sandwiched’ in between deaths and burials. These deaths, however, highlight all the more the blessings granted to the progeny left behind, accentuating the abundance of life for which this progeny was destined.

 1 The Amorites and Hittites are both descendants of Canaan the

son of Ham (see Gen. 10:15, 16)

*Confirmed by archaeological evidence

 

Yeshua - The Word

 

“Now I saw heaven opened, and behold, a white horse. And He who sat on him was called Faithful and True, and in righteousness He judges and makes war.  His eyes were like a flame of fire, and on His head were many crowns. He had a name written that no one knew except Himself.  He was clothed with a robe dipped in blood, and His name is called The Word of Elohim.  And the armies in heaven, clothed in fine linen, white and clean, followed Him on white horses.  Now out of His mouth goes a sharp sword, that with it He should strike the nations. And He Himself will rule them with a rod of iron. He Himself treads the winepress of the fierceness and wrath of Almighty Elohim.  And He has on His robe and on His thigh a name written: KING OF KINGS AND LORD OF LORDS” (Revelation 19:11-16 emphasis and italics added).

 

Curiously in this magnificent description of Yeshua’s triumphant return to earth, He is not called by His best known name, but instead He is being referred to by some of His characteristics, such as “faithful and true”. A “name known only to Him” is also mentioned, relative to the description of His eyes, and to the many diadems which crown his head, while the end of the passage sums up His titles with “King of kings and Lord of Lords”, a name that appears on His robe and thigh. One more name is mentioned, which follows the description of His blood dipped robe, whereby He is “called the Word of Elohim”.  

 Of all the names/titles, this one seems the most curious and almost esoteric (of course the name that no one knows, except Himself, also leaves us wondering, but not having a clue regarding this name, it cannot be explored any further). However, The Word of Elohim is a term (and an ‘article’ and a record) that we refer to daily and thus for an ‘entity’, whether in flesh or spirit, or a combination of both, to be named such, truly arouses one’s curiosity. Again, how can YHVH’s Utterance, the Holy Writ, the Bible, be epitomized like this?

 The uttered and recorded Word of Elohim presents His actions, as well as His intents and their effect on humanity, or on a special section of the human race. Through the varied forms of His Word, YHVH’s remarkable attributes, characteristics and qualities are highlighted, casting their hues upon the entire body of this writing. Thus, the historical accounts, the poetry of praise and prayer, the wisdom sayings, the prophecies and other genres are all colored by the Spirit of the Elohim who inspired the scribes that recorded and collated these works.

 So how can YHVH’s Son, the emanation of His Being, the “express image of His person” (Hebrews 1:3) be described as His Word? What’s more, in his gospel John already anthropomorphizes the Word, by saying that “Elohim was the Word. He was in the beginning with Elohim. All things were made through Him…” etc. (John 1:1b-2).

 Soon after the process of creation is introduced, with mankind as part of it, there arises a need to ‘repair’ it so that humanity may be restored to its original function and characteristics.  Thus, the rest of the Word is devoted, directly or indirectly, to the process of return and restoration, with the invisible Elohim (Ex. 33:20; John 1:18) making direct and indirect appearances, either by speaking or by appearing tangibly, whether as a “man” or an “angel/messenger” (e.g. Gen. 17:1, 18:2,3,9,10, 28:13, 32:24-29, 35:1; Ex. 3:4, 24:10; Deut. 31:15; Josh. 5:13; Jud. 6:1-24, 13:2ff; Is. 6:1; Ez.1:26-28; Amos 9:1; Zech. 14:4, 5b; Mal. 3:1ff. Dan. 7:13). These appearances can be none other than (once again) the pre-incarnate Yeshua, who is “the image of the invisible Elohim, the firstborn over all creation” (Colossians 1:15), as we already saw in the above-quoted Hebrews 1:3.

 Aside from these scenes that record Elohim’s appearances, much of Elohim’s Word prophesies or refers to this coming Person. During Yeshua’s ‘first coming’ He “fleshed” out the written word, and is expected to do so in the future again, as we noted in the initial quotation from Revelation. This is in addition to several of Scripture’s protagonists whose lives and characteristics were precursors to the person and life of Yeshua, as for example, Isaac (in the ‘akeda’), aspects of the characters and lives of Joseph and Moses, Jonah and even pointer-stories such as are relayed in 1 Kings 17, 2 Kings 4, both of which deal with resurrection from the dead. These are but a few examples out of countless ones, some of which are overt while others are more concealed.

 Even in the many historical passages where YHVH’s chosen people (who are actually to play a role in the process of redemption) are portrayed in their fallen humanity and rebellion, the striking vacuum (a default-vacuum), speaks loudly of the absence of YHVH’s Presence among those who were meant (and will some day), “flesh out” His tangible Presence by His indwelling Spirit. A foretaste of the Word incarnate in a people is exemplified by the description of the Spirit of Holiness infilling Yeshua’s disciples and the aftermath of this momentous event, as described in the epistles which follow.

 In dealing with the Incarnate Word, special attention needs to be given to the Torah. As we know, during the Messiah’s earthly journey He kept the Torah perfectly, as well as having fulfilled much of its major focus, which is the sacrificial system, intended to restore man’s relationship with his Creator. As to the more covert presence of Yeshua in Scripture (in the Torah), Chapters 13 & 14 of Leviticus are one example. These chapters are loaded with rules concerning leprosy, with a focus on the process of being cleansed (healed) from this condition. However, the only examples of such are found in the gospels, where Yeshua healed lepers, charging them to follow the rules enumerated in Leviticus (e.g. Matthew 5:1-4). This is a glaring example of a ‘concealed’ Torah projection toward Yeshua’s earthly appearance and actions that constituted a filling and fulfilling of Torah.  Moreover, Yeshua not only interprets the Torah accurately, by bestowing the Spirit on His disciples, He also imparts the ability to relate to the written Torah with the respect and obedience it deserves.

 Being filled with the Spirit, Yeshua’s followers become an extension of their Master, The Word. If He is The Word, and His followers are His Body, it is only logical to conclude that in some way they too become “The Word made flesh”.

 The ‘concept’ of Yeshua being the Word Incarnate is vast and deep. In fact, it may be described as a transcendent inexhaustible subject.Yet, with all of its vastness and certain incomprehensibility, because of its significance we should be able to relate to it, even if in a small and minute way…

 “The testimony of Yeshua is the spirit of prophecy" (Revelation 19:10), tells us that the prophetic word has actually ‘morphed’ into the witness and testimony of Elohim’s Son, the Messiah, King, Redeemer, Savior who is already found in the first word of the Holy Writ. If “b’re’sheet” – in (a) beginning – is broken up into its consonants it reveals the following: “bar” - son, “rosh” – head, “asheet” - I will establish. Or, another way of reading it: “bar” – son – “rosh” – head – “ashit” – I will establish.  One more possibility is repeating the first two consonants – bar - while adding to the second lot the letter alef. Thus we get “bar-bara”, meaning the “Son has created”. Following the first two consonants of “b’resheet” (forming the “bar” - son) is the letter “alef”, while the last consonant is “tav”. Thus the “bar” (son) appears as the alef and the tav in the very beginning of The Word, to never lose His place and position within The Word.

 In summing up this brief account, let us reiterate. Yeshua is declared in Colossians 1:13-19 to be “… the Son of His [the Father’s] love, in whom we have redemption through His blood, the forgiveness of sins.  He is the image of the invisible Elohim, the firstborn over all creation.  For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him.  And He is before all things, and in Him all things consist.  And He is the head of the body, the congregation, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence.  For it pleased the Father that in Him all the fullness should dwell”. Creation having come into being by Yeshua, as we just read, was done so by uttering the Word, thus Yeshua is the Word’s very epitome. He is also the Father’s right hand, the One to carry out the Word. He is present in the Word, both in His pre-incarnate form and in the vast number of prophecies, pre-cursors and prototypes, hints, pointers, and in His incarnated form in the Brit Chadasha, in prophecies yet unfulfilled regarding His return (in the Tanach and in the Brit Chadasha), in the Torah whose injunctions only He can fully fulfill and interpret for His disciples, and finally, by His Body, to whom He imparted the Spirit so that the Word of YHVH may be ‘fleshed out’ continually.

Hebrew Insights into Parashat Va'yera

 

Hebrew Insights into Parashat Va’yera

B’resheet (Genesis) 18 - 22

 “Va’yera,” which is translated "he appeared," actually means "and he showed himself," and even more literally: “and he caused himself to be seen”.  “Yera” stems from the root r.a.h. (resh, alef, hey), meaning to "see".  Some of its other derivatives are: "seen, to show, to be seen, and sight". Certainly, "seeing" plays a major role in this Parasha.  Yes, YHVH does show Himself to Avraham – but it was up to the latter to do the seeing.  The opening statement in 18:1-2 reads thus: “YHVH appeared to him… and he lifted up his eyes and saw… three men!" This peculiar wording indicates that while looking, Avraham had to see beyond what met his eye. But before we continue, let us note that last week’s Parashat Lech Lecha also had its share of “seeing”, such as in 12:7, where it is ‘seen’ twice (as “appreared”), similar to the way it is used in our Parasha. Then there was the concern of the beautiful Sarai being “seen” by the Egyptians (12:12, 14). In 13:10 Lot “lifts up his eyes” and sees the expanse of land which appeals to him. However, Avram’s magnanimity pays off, as in 13:14ff YHVH promised to give him all the land which his sight captures (and that includes Lot’s territory). Chapter 15 opens up with Avram’s vision, and then with “seeing” the stars that were symbolic of his future progeny. Later, Hagar, who was carrying Avram’s child, “saw that she had conceived, and her mistress became despised in her eyes” (16:4). As a result of the conflict between the two women Hagar fled with her child. There, in the wilderness, she was met by an angel at a spring of water (“spring” is “ayin” in Hebrew, meaning also “eye”), “then she called the name of YHVH… You-Are-the-El-Who-Sees –Me - El Ro’i – for she said, ‘Have I also here seen Him who sees me?’” (16:13). Even the well that was there, was to commemorate this “seeing”, by being named (by Hagar) the well of the Living-One-Who-Sees-Me (Be’er La’Hai Ro’i). This, then, forms the backdrop of all the “seeing” that will be mentioned in our Parasha of Va’yera.

 

The principle promulgated by Yeshua in Matthew 25:40, namely, "inasmuch as you did it to one of the least of these My brethren, you did it to Me", is apparent throughout chapter 18.  Avraham (as he is called now) appears to be keenly aware of the fact that by entertaining strangers, one could unknowingly (or knowingly), be entertaining (at the very least), angels… (ref. Hebrew 13:2).  The strangers passing by, whether one of them is or is not YHVH Himself, are greeted by their host, in word and deed, with great respect and homage not unbefitting royalty. 

 

The passage at hand (in chapter 18) contains significant interplays between singular and plural* as in verse 3 Avraham addresses the three men who had just appeared to him as "Adonai" (“my Lords”) saying: “…If now I have found favor in your [single person] sight, pass not away from your [single person again] servant". Verses 4 and 5, however, employ the second person plural. But in verse 10, where the promise of the son who is to be born to Sarah within the year is pronounced, there is a switch to singular again (“and he said I will return”, italics added). It is YHVH who is actually mentioned in verses 13 and 14, as the One addressing Avraham (relating to Sarah’s response), while in v. 16 the “men rise up” and get ready to leave. Starting with verse 17 the scene changes altogether.  In the passage which commences here (describing Avraham's intercession on behalf of the cities of Sdom and Amora – Gomorrah - vs. 23-32), YHVH, and the men who until now seemed to represent Him, are referred to as totally separate entities: “And the men turned their faces away from there, and went toward Sodom. But Abraham still stood before YHVH” (v. 22). The blurred distinction (in regards to YHVH) within the three-person party leaves us baffled as to ‘who is who’ here, and raises the question whether there is a hidden message in this unusual and enigmatic text formulation. Later on, when Lot and the members of his family are being led out of Sdom by the messengers-visitors, there is a similar lack of distinction between YHVH and His ‘agents’ (ref. 19:16-21 with another interchange between singular and plural).* Thus, although this Parasha is characterized by ‘seeing’, the reader’s vision is often quite impaired (or challenged).

 

Back to chapter 18, where Avraham’s guests stand and view Sdom from a distance, while the Elohim who "showed Himself" to Avraham determines (v. 17) to (literally) not "cover" His plans from His servant, and to inform him what He was about to do (to Sdom and Amora).  YHVH then declares that He Himself aims to "come down and see if they had done according to the outcry that had come" to Him (18:21 italics added. As to “coming down”, cf Gen. 11:5).  In this instance, the "seeing" is a symbolic "inspection" or a declaration of intent that will obviously be followed by action on YHVH’s part.  This “outcry” is echoed in 19:13, which says: “… we will destroy this place, because the outcry against them has grown great…”

 

Following Avraham's bargaining scene with YHVH, we meet his nephew Lot as he is sitting in the evening by the gate of Sdom (whereas his uncle had been sitting at the door of his tent in the heat of day).  Now it is his turn to "see" (19:1).  Lot greets the two messengers (quite likely of the same “threesome” who had visited his uncle) by rising up and bowing down, just as his relative had done.  He too offers to have his guests' feet washed, and is anxious to supply them with refreshments.  As it is evening time, Lot also offers them a place for the night, which they are very reluctant to accept (or are they simply testing him?), and do so only after much imploring on the part of their host.  The meal served by Avraham under the tree was far more peaceful than the feast at Lot's house in the city of Sdom (notice that up until now each reference to “city” has been connected to wickedness, Kayin built a city, ref. 4:17; Nimrod was a city builder, ref. 10:11-12, the tower of Babel builders intended to build a city, ref. 11:4).  Before Lot’s guests are about to retire, the town's evil men surround the house (ref. 19:4, 5). The messengers, however, quickly and supernaturally blind the eyes of the would-be-assailants (ref.  19:11). Next, Lot tries to talk his family into leaving town, but his sons-in-law perceive it to be a joke ("laughing" is the word in Hebrew in verse 14). This laughter, however, is only short lived, as in verse 25 YHVH overthrows the two cities and in verse 28 Avraham is mentioned watching (literally “seeing” - “vayar” - of the  root r.a.h) “the smoke of the country”. Aside from seeing, “looking” is also mentioned. In verse 17 YHVH warns Lot and his family not to “look behind” them, at the destruction that He was about to inflict. However, Lot’s wife disobedience led to her demise – she turned into a pillar of salt (v. 26).

 

Laughter was also part of the above-mentioned scene with Avraham and his guests.  The three visitors came in order to reaffirm, once again, the promise of a son. Sarah, who overheard this conversation, laughed in her tent and later denied it (18:12-15).  What’s more, this is not the last time that she is seen laughing.  After giving birth, exactly within the year as YHVH had declared, Sarah says, "Elohim has made me laugh, and everyone who hears of it will laugh at me" (21:6 italics added).  “And Sarah saw the son of Hagar the Egyptian… mocking” (the word is again “laughing,” v. 9, italics added). "Seeing" this “laughter” results in the banishment of Hagar and her son Yishmael (Ishmael).  The banished handmaiden wanders in the wilderness by Beer Sheva, and when her drinking water is used up she places her son under a shrub and exclaims: “Let me not see the death of the boy.  And she … lifted up her voice and cried" (v.16 italics added). “And Elohim opened her eyes and she saw a well of water; and she went and filled the bottle with water, and gave drink to the boy” (v. 19 italics added).

 

Hagar's eyes are opened in the wilderness of Beer Sheva. The episode that follows (21:22 – 32) expounds on the meaning of that town’s name.  Beer Sheva is literally "the well of seven".  The words “adjure, charge, and oath” share the same root (sh.v.a, shin, bet/vet, ayin). “Satisfaction, or to have had enough” (especially regarding food), is “sovah”, being of the same root (although the letter “shin”, the “sh” sound, is modified to a “sin” - “s” sound).  The usage of the number seven is often indicative of “fullness” and “completeness”, and as such it is also a solemn promise, or an oath that can be guaranteed simply by repeating it seven times (or by using multiplications of seven).  The connection between these two words ("seven" and "oath") is well illustrated here in our story, namely in Avraham and Avimelech's settlement.  Avraham places seven (“sheva”) ewe lambs in front of Avimlelech, as a witness to the fact that he had dug the well that was now under dispute.  Following this action "he called that place Beer Sheva, because there the two of them took an oath (sh'vu'ah, v. 31)".  In Matthew 18:21, we see Peter proclaiming that the act of forgiving up to seven times is sufficient.  Yeshua, of course, goes beyond that but He too stays within the ‘realm of seven’ saying, "up to seventy times seven” (v. 22).  Truly, “…The words of YHVH are pure words; as silver… refined seventy times" (Ps.  12:6). The figure ‘seventy’ tells us that His words promise to guarantee full satisfaction.  "…On the day when YHVH binds up the fracture of His people and heals the bruise He has inflicted… the light of the sun will be seven times brighter, like the light of seven days" (Is. 30:26).  Again, the guarantee of fullness in the form of "sevens" renders it like an oath.  The sunrise and sunset dictate the formation of any given day, just as the sun and the moon control the length of the months and seasons of the Biblical year.  The seven-day week, however, seems to be quite arbitrary - but is it?  Elohim chose to create the world in six days and then to add one more at the end, which He set apart for rest, remembrance, and declaration.  The sanctification of the seventh day, the commemoration of the number "seven" (in naming the “week” “shavu’a”), the fullness and completeness of what Elohim has accomplished, and its guaranteed fulfillment are all innately expressed in the Hebrew language by the root sh/s.v.a: "In Your presence there is fullness ("sova") of joy; I will be satisfied (“es'be'ah”) with Your likeness when I awake" (Ps. 16:11 & 17:15). To seal off the episode of Avraham’s test, YHVH declares: "By Myself I have sworn – nish’ba’ti - ’ says YHVH, because you have done this thing, and have not withheld your son, your only one, blessing I will bless you, and multiplying I will multiply your seed…” (22:16-17 italics added)    

 

This blessing is the peak of Avraham’s tests, known as the "binding of Yitzchak (Isaac)", or “Akedat Yitzchak”.  But before we go on to examine the Akeda, we cannot dismiss the fact that Abraham was very upset when Elohim told him to listen to Sarah and send away Hagar and her son. Thus, before being told to sacrifice Yitzchak, he also had to give up Yishma’el, whom he held as his son, while Elohim called the latter “the son of the handmaiden” (as did Sarah. Ref. 21:10-13). After a three-day journey, set off by the words “lech le’cha”, with Yitzchak and two of his servants “…Avraham lifted up his eyes and saw the place from afar…” (22:4 italics added).  Responding to his son's question, as to the whereabouts of the lamb for the sacrifice, Avraham says, "Elohim will see for Himself the lamb for the burnt offering, my son" (v. 8 literal translation, italics added).  YHVH does indeed "see" (translated as “provide”) a substitute for Yitzchak in the form of a ram…  "And Abraham lifted up his eyes, and behold, a ram was caught in the thicket by his horns.  And Abraham called the name of the place ‘YHVH Yir'eh - will see’ - as it is said to this day - 'it shall be seen on the mountain of YHVH'" (v.13-14 emphasis added). Very fast forward, in fact millennia later, the following (some more about seeing AND about a lamb) is inscribed in Scripture: “The next day Yochanan saw Yeshua coming toward him, and said, ‘Behold! The Lamb of Elohim who takes away the sin of the world!” (John 1:29).       

 

In the opening verses of our Parasha we saw Avraham “seeing” YHVH by using his 'inner eyes' and discernment, even when looking upon three men.  YHVH is also seen as the One who reveals His "secret to His servants the prophets" (Amos 3:7) prior to judging Sdom and Amora, though not before doing His own "seeing" of the state of affairs there (ref. 18:21). Further, His messengers' aura of light impairs the vision of the spiritually blind.  Avimelech sees YHVH in a dream which prevents him from sinning with Sarah (ref. 20:3, 4).  What the latter “sees” (ref. 21:9) causes her to send Hagar and Yishmael away, but their needs are “seen to” by YHVH in the wilderness (ref. 21:014-19).  Finally, YHVH is the One who “sees” (present tense) for Himself the sacrificial Lamb provided by Him for all time (ref. 22:8, 14). And so, as it is in the beginning so it is at the end of the Parasha - YHVH reveals Himself.  More on Avraham’s, this time long range vision, is found in the words of Yeshua who declared to the Pharisees: “Your father Abraham rejoiced to see My day, and he saw it and was glad" (John 8:56). Quite likely this is connected to Avraham’s statement regarding the future “lamb for the sacrifice”.

 

Earlier we noticed that Avraham was sitting at the tent door “in the heat of the day” (18:1) denoting daylight, while Lot was sitting at the gate of the city of Sdom “in the evening” (19:1), denoting darkness (cf. John 3:19, 8:12, 12:35, 46; Romans 13:12; 1 Thessalonians 5:5,7). But in the Parasha as a whole, it is the expression “early in the morning” that keeps reoccurring. In three out of five times it relates to Avraham (19:27; 21:14; 22:3), and one time to Avimelech (20:8), but also Lot used this term in addressing his angelic guests (192). “And he rose early” is rendered each time, “va’yashkem” of the root sh.ch.m (shin, kaf/chaf, mem) which is also applied to the word “shoulder”. This is illustrated very graphically in 21:14: “And Abraham rose up early  - “va-yashkem” - in the morning, and took bread and a bottle of water, and gave it to Hagar, putting it on her shoulder -”shichma” -  (italics added). The connection of those two terms is thought to be imbedded in the very reason for rising early, which is to put one’s shoulders to work. However, the two examples (out of the three) of Avraham’s early rising and setting to do as he is told (“Whatever Sarah has said to you, listen to her voice” – 21:12, and “… so Abraham… took… Isaac his son… then they came to a place that Elohim had told him, 22:3, 9), have a common theme. In each of those Avraham is told to give up his son, his firstborn. But whereas in the first instance, which appears to be a rehearsal for the second, he reacts (21:11), when the second episode comes round he obeys implicitly (see 22:12b). Interestingly, Avraham, whose original call was “lech lecha” (12:1), words with which he complied without as much as blinking an eyelid, was once again addressed by these very words (as we noted last week) when he was told by YVHVH to go to Mount Moriah and there offer up his son (ref. 22:2)  

 

In 19:37 and 38 we learn of the origin of the Moabites and the Amonites. The fact that they are the product of an incestuous relationship is expressed by the name of the older of the two: “Mo’av” stems from “m’av”, meaning “from a father”, as the boy had been begotten by his mother’s father (his own grandfather). The second boy’s mother names him “Ben Ami” (Ammon), meaning “son of my people”, which is also a reference to the close family tie. Lot’s daughters’ conduct is not surprising, as earlier on, when the men of Sdom demanded that he hand over his guests to them, their father attempted to offer these two daughters in place of the visitors (ref. 19:4-8). If Ham, and especially his son, Kna’an, were cursed for revealing the father’s nakedness (Gen. 9:24, 25), the same, and more, would be applicable to Lot’s descendents, Moav and Amon.

 

*In all these cases this is much more pronounced in the Hebrew original than in the translations, one reason being that in English there is no distinction between you singular and plural, which there is in Hebrew.

Hebrew Insights into Parashat Lech Lecha

 

Avram, whom we met at the end of last week's Parasha, is singled out now from the rest of his kin and community. He is commanded to go forth and leave behind him his native country, heritage, culture, and above all his relatives (12:1, cf. Ruth 2:11). The expression "lech   [“go”] lecha" (“for yourself") can best be rendered in English as the emphatic: "go forth" or even better, the colloquial "get yourself going!” The alliteration makes it especially forceful and commanding as those two words, in spite of a vowel difference, are spelt identically. The would-be patriarch will hear another “lech lecha” when, in the future, YHVH will charge him to, “take now your son, your only one,  Isaac, whom you love, and lech lecha to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you" (22:2). His obedient response to the first “lech lecha”, with its ensuing results, will enable Avraham (as he will be named) to respond similarly when the familiar voice will call him again.  At the time when “the winter is past, the rain is over and gone. The flowers appear on the earth; the time of singing has come, and the voice of the turtledove is heard in our land. The fig tree puts forth her green figs, and the vines with the tender grapes give a good smell”, it is then that the Bridegroom says to the Bride: “Rise up, my love, my fair one, and “lechi – feminine for “lech” - lach – feminine for lecha – ‘go forth for yourself’” (Song of Solomon 2:11-13, 10). Total and implicit faith and trust, as well as obedient abandonment appear to be the path leading to the season of fruitfulness and?serenity?(although?not?without?tests),?as?described?inShir?HaShirim?(Song?of?Songs?Songs/Solomon). Toward the end of?the?Parasha Abraham is told “Walk before me and be perfect/blameless”(17:1). The one who was able to fulfill the first call, of “walking”, and the second one, which will be an even greater challenge, is called upon to embark on a “journey of the heart”.

Avram is promised many descendants and a great blessing that will also be extended to those who will bless his progeny. In fact, his seed is destined to be a blessing to "all the families of the earth" (12:3). “Family” is “mishpacha”, of the root sh.f.ch (shin, pey/fey, chet), which is also the root for a word found in 16:1 of our Parasha, “shifcha” – “handmaiden” (in reference to Hagar). The root sh.f.ch (shin, pey/fey, chet) means to “join a family”, implying that one’s servants (in this case the female servant) were to be treated and looked upon as an extension of one’s kin. 

 

“Blessing”, which is "bracha", appears five times in 12:2, 3 in several forms. The consonants b.r.ch (bet, resh, kaf) also make up the root for “knee” ("berech"). Bowing the knee is always associated with humility ("to Me every knee shall bow…" Is. 45:23). Thus, experiencing a blessing humbles its recipient, stirring him to bend or bow the knee in gracious thankfulness. However, he who “curses you, I will curse”. The first “curse” is “mekalelecha”, k.l.l. pertaining to “weightless, light”, and hence of ‘light esteem’ (as we noted last week in Parashat Noach). In our Parasha k.l.l is mentioned a number of times in relationship to Hagar’s attitude toward Sarai. In 16:4 and 5 “despise/d” is “to lightly esteem”. The second reference to “curse” (v. 3 above) – a’or – of the root a.r.r (alef, resh, resh) first appeared in B’resheet 3:14 and 17, in reference to the curse upon the serpent who was to crawl on its belly and eat the soil, and then to the curse upon the ground, whose fruitfulness was to be obtained with great toil.

 

Could these earlier pronouncements (in the ”Garden) portray?the?conditions?which?will?apply/to?those?who would?esteem?lightly[the?nation/people?(“goy”)?that?wasto?come?out>of>Avram’s>loins?

After these promises of blessings and of a nation, in 12:7, the promise of land is given. Upon hearing this word, Avram builds an altar and moves on, only to erect another one in the next location. In the following two verses (8,9) mention is made of three of the four directions of the wind: “east, west, and south”. In Biblical Hebrew there are several words for each of these, with the ones used here being "kedem", "yam", and "negev", while in 13:14 mention is made of all of those with the addition?of?“north,”?which?is?"tzafon".

The root for east - “kedem” - is k.d.m (kof, dalet, mem), with its primary meaning being "before" or "in front of". Thus, its derivatives are to “greet” or “meet" (Deut. 23:4; Mic. 6:6), "early” and "first". Words such as "old" and "ancient" also stem from "kedem", as we see in Micah 5:2 in reference to Messiah’s origins (another example being the “everlasting hills” promised to Yoseph in Deut. 33:15, as well as the term "kadmoni" – “ancient” - in 1st Sam. 24:13). The root k.d.m therefore reveals an interesting approach to the dimensions of time and space. That which is "in front" is also that which is "early", from “antiquity” and of the “past”. Thus, “kedem” - the “eastern” - denotes what is “ahead” and at the same time that which was. Kohelet (Ecclesiastics) 1:9 says: “That which has been is that which shall be”, a fact that is certainly true of our Elohim, “who is, and who was, and who is coming” (Rev. 11:17), “declaring the end from the beginning, and from ancient times [kedem] things that are not yet done” (Isaiah 46:10).  "Kadim" is the east wind which many times spells blight and dryness (e.g. Job 27:21; Ps. 48:7), while the prophet Y’chezkel (Ezekiel) saw the glory of the Elohim of Yisrael coming from the same direction ("kadim", i.e. the “east”, in 43:1,2). One of the best known usages of "kedem" is found in B'resheet (Genesis) 3:24, referring to the place where Elohim expelled our renegade ancestors: "east of Eden". Finally,

in 15:19, “Kadmonites” are mentioned, as part of a people group, which may just be a generic term for people from the “east”.

“West” here is "yam". Yam means “sea” and since the "Great Sea" (the Mediterranean) shore runs the entire length of Israel's western side, it has’become synonymous?with/that?direction.

“Negev” is the word here for “south”, and is used to denote wilderness and dryness, yet in Y’chezkel 20:47 reference is made to the “forest land of the negev". It is the very same prophecy that speaks of the fires that would consume every tree there (as indeed they have);  fires (of judgment) that brought about that region’s dryness, bareness, and desolation.

 

The last direction is "north" - “tzafon” - the root of which is tz.f.n (tzadi, pe/fe, noon), and means to “conceal or hide". The same word is used when Moshe (Moses) was put out of sight for the first three months of his life (Ex. 2:2). In T’hilim/Psalms 27:5 we read about being hidden by YHVH in His succah (booth), and in 83:3 about YHVH’s “hidden ones”. The north also conceals evil, and it is from there that "evil will break forth", according to Y’rmiyahu’s (Jeremiah) prophecy (1: 4). The proud king of Babylon declares his position to be "on the mount of the assembly in the far north" (Is. 14:13), words that are countered by the Elohim of Yisrael in T’hilim 48:1,2, proclaiming that His holy mountain, Mount Tziyon (Zion), is in the far north.

After receiving the promise of a land extending in every direction, and a seed so numerous (rendering it) too great to count (13:14-16), Avram builds another altar, this time in Alonei Mamreh, which is Chevron (Hebron). It is from that location that he set forth to rescue his nephew Lot. It is here (14:13) that we first encounter the term "Hebrew" - "ivri" - attached to Avram's name, after his ancestor Ever whom we mentioned last week. Indeed, Avram is now entitled to this ‘label’ as he ‘crossed over’, both physically and spiritually. When he returns, after having accomplished his mission successfully, he is greeted by the king of S’dom (Sodom) in the Valley of Shaveh (14:17). “Shaveh” is “equality, agreement, or resemblance”, and in this case probably an “even plain”. “I have set YHVH always before me” (Ps. 16:8), reads in Hebrew: “I have envisioned [or imagined] – shiviti -YHVH before me… "  "Shiviti" indicates seeing Him at one’s own eye level (as He is near to those who call upon Him). The valley of “shaveh” is also called here the “King’s Valley” (singular) and is apparently the place where Avram meets another king. His encounter with the king of S’dom, in this 'valley or plain of evenness', is being interrupted by the appearance (at ‘eye level’) of another monarch?(14:18),?Malchitzedek?king?of?Shalem?(Salem).

The root of “shalem” (sh.l.m - shin, lamed, mem), is “perfection, wholeness, completeness, and requital”. This king, whose name means "king of righteousness", is also a priest of the Most High Elohim (“El Elyon”). Thus, in his persona are met the two offices of king and priest (ref. Zec. 6:13). In his blessing to Avram, whom he serves with bread and wine, Malchitzedek invokes “El Elyon” (“Most High God”), calling Him "possessor of heaven and earth" (14:19). "Possessor" here is "koneh", meaning "buyer" or “purchaser”, thus connoting redeemer (of heaven and earth). (Remember Chava exclaiming: "I have purchased/acquired a man from YHVH", which we examined in Parashat B’resheet?). Malchitzedek gives thanks once again to "El Elyon", who has "delivered Avram's enemies into his hand" (ref. 14:20), using “migen” for "delivered", which stems from the root  g.n.n. (gimmel, noon, noon) meaning "shield or protection", and also used for?“gan”–“garden”-such?as?in?Gan?Eden?(YHVH’s?protected?area?of?delight).

Avram gives his newly-met acquaintance "a tenth (‘ma'aser’) of all", an act which concludes this encounter (14:20). At this point, the text recaptures Avram's tryst with the king of S’dom, but the language of the next few verses seems to be colored by what had just taken place in the encounter with the king of Shalem. Upon being offered the spoils of the war, Avram answers the king of S’dom by mentioning the name of YHVH, repeating the expression "El Elyon - Most High God - the purchaser of heaven and earth" (v. 22). He then refuses the king’s offer, on the grounds that it should not be said that he had been made rich by the latter (ref. v. 23). The word for "rich" is "ashir", of the same root as "eser"- "ten" (the consonant for "sh" and "s" being one and the same, differentiated by a slight vowel change when used as an “s” or a “sh”), from which we get the “tenth part” or the “tithe”?(ma’aser)?that?Avram”had”just?given?to ”

Malchitzedek.*

As this scene with the king of S’dom fades, another one comes into view – the description of a vision in which YHVH speaks to Avram: "Fear not Avram, I am your shield…" (15:1). The word used here for "shield" is "mah’gen", a variation of which we saw in Malchizedek's blessing?of/Avram?a few verses above.  Thus,?the?echo?of?that?dramatic?meeting?continues>to>aaccompany>the?events>that?follow?it.

When Avram wonders what it is that “Adonai YHVH”, who promised him a great reward, will give him "seeing that [he is] childless…" (15:2), he is granted a promise of a son. Once again he is told that his progeny will be numerous. It says, literally, that Avram "believed in YHVH" (v. 6). The root of "believe" is a.m.n (alfe, mem, noon) from which we get the term "amen". It is also the root word for “trust, steady, faithful”, and nurse” (Num. 11:12), “guardian” (2 Kings 10:1), and for “bringing up and training” (Esther 2:7). Proverbs/Mishley 8 cites the call of Wisdom-personified. In verses 29-30 Wisdom says, "When He marked out the foundations of the earth, then I was the craftsman at His side…" The word here for "craftsman" is "amon", once again, stemming from the root a.m.n. Faith, therefore, is the act of believing which involves 1) training, and 2) action - in other words, practice. Putting convictions into practice is guaranteed many a time by a covenant. Thus, in Ne’chem’ya (Nehemiah) 9:38 we see the people making “a sure covenant”, which in that particular text depicts the root a.m.n again and is therefore termed “amana”. Based on this understanding, the Apostle Ya'acov (James) writes: "Do not merely listen to the Word and so deceive yourselves. Do what it says… faith by itself, if it is not accompanied by?action,?is?dead"?(1:22;?2:17). 

Avram experiences an awe-inspiring vision (see 15:12-17), in which the covenant is confirmed. In Hebrew the experience and the covenant are called “habrit ben habtarim” - "the covenant between the cut up pieces”. The infinitive of “cut up” - "ba'ter" - also means to “dissect” or “dismember” (15:10). In 15:17 those pieces are called "gzarim", from the verb “gazor", meaning, once again, "cut up". Verse 18 says, "On that day YHVH cut [literally] a covenant with Avram…" This time the word for "cut" is "ka’rot" (which is also used frequently for cutting down trees). These powerful verbs point to the irrevocability and certainty of this covenant. It is no wonder that the very sign of the covenant itself involves a cutting - a removal of the foreskin - which is recorded in 17:10-14, after Yishamel's birth and Avram's name change, augmented by the words: “The uncircumcised male whose flesh of his foreskin is not circumcised, that soul shall be cut off [stemming from “ka’rot”] from his people…” (17:14 italics added). But there is more  to the “cutting” – the very word “covenant” – brit – originates with b.r.t (bet, resh, tav) with its meaning being… to cut or fell.

 

Yishmael’s birth came as a result of Sarah resorting to a common practice of surrogate parenthood (such as was also done by Rachel and Leah who gave their maids to their husband in Gen. 30:3-5,9-13, and Joseph, who had his grandson’s wife give birth “on his knees”, as it were. See Gen. 50:23, for the purpose of making his great grand-children his own). This is how Sarah approached her husband:  “’See now, YHVH has restrained me from bearing children. Please, go in to my maid; perhaps I shall obtain children by her’. And Abram heeded the voice of Sarai” (16:2). The literal rendition of “obtain children by her” is “I will be built – e’ba’neh’ – by/through her”.  Above we examined the word “mishpacha” – family. “Family” may be likened to a building, which grows tier by tier, floor by floor. No wonder the apostles referred to the body of believers as to a building, and used the imagery of stones to describe it (see 1 Cor. 3:9; 2 Cor. 5:1; Eph. 2:21; 1 Pet. 2:5). Sarai too had the same idea in mind when she said, “I will be built by her [Hagar the maid]”. In the root word  b.n.a (bet, noon, hey), “build”, is hidden, not surprisingly, the word “ben” – son.  Thus, when Sarah was expecting the maid to help her out, she was thinking of “being built up by having a son”. However, the matriarch soon discovered that Hagar was not about to merely “lend” her womb. She had other notions. When Sarai discerned Hagar’s ambitions, she was?forced?to?send?her?away?(see?21:9ff).
In 17:4,5 Elohim declares that He is changing Av’ram’s name from “exalted father”  to Avra'ham, because he is to become “a father to multitudes” of nations. Technically, this name change involves adding only the letter - "hey" - (comparable to "h"), which stands for the word "hamon", meaning “a multitude”. Hamon is of the root verb "hama", which is “boisterous, noisy, or roaring”. Thus the promised multitude was to become a teeming one, and rather loud at that! This "hamon" was to be made up of nations or peoples (“goyim”). The addition of the letter “hey” could also be in reference to its two appearances in YHVH’s name, or in its shortened form “Yah”. Interestingly, all the lofty promises to Avraham, along with the institution of circumcision, are couched in very brief but concise terms. Our text, therefore, provides a good example of the compactness and conciseness that?are?so?characteristic?of?Biblical?Hebrew.

Sarai's destiny also changes with a single letter (17:15). The last letter of her name, being "yod" (comparable to “y”), is exchanged for a "hey", making her Sarah, "a princess", who will not only mother a son, but “nations and kings of nations” are also?to?come?from?her?(v.16).

In the course of the names change of the would-be parents, YHVH does not forget the offspring. Since Avraham laughs at the prospect of having a child, seeing that he and is wife are so old (ref. 17:14), he is told to name this future son Yitzchak, meaning, "he will laugh". No doubt, in the end, the One who will have the last laugh in this story will be the One responsible for giving this name, the One who also “sits in the heavens and?laughs”?(Ps.2:4).?And?as?we?shall?see?next?week,? there?is?more?laughter?to?come…

 

*For more on Malchitzedek and his encounter with Abram
https://etzbneyosef.blogspot.com/2018/08/by-gates-of-shalem-salem.html