Introduction:
 
Israel’s journey has always been one of being set apart (Holy) from others. It makes sense then that אברם  Avram, the father of the people of Israel, known today collectively as the Jewish people, “the Hebrew” העברי Ha-Ivriy (from עבר eiver – Land beyond), should begin his journey by obeying God’s instruction to set himself and his immediate family apart (Holy) from his father’s house (extended family), his familial inheritance and the country of his birth.
 
When God calls us, He asks us to leave our temporary comfort and journey with Him to a place of everlasting abundance. Like אברם Avram we may face times of suffering and famine (Spiritual and physical), however we are wise to choose obedience to God’s instruction, remembering that God is before us, walking with us, and waiting for us at the destination He has already prepared.
 
This פָּרָשָׁה parashah (Torah portion), לֶךְ-לְךָ‎ “Lech lecha” (go, you go) is considered by our sages as the beginning of אברם  Avram’s ten trials. Of the two lists of trials written by Rashi and Rambam, I prefer that of Maimonides (the Rambam), which finds its examples in the Torah text and avoids the mythos of the Midrashim and Talmudic sources. Both commentators agree on the final trial, that of the עֲקִידָה Akiydah (עקדת יצחק Binding of Isaac).
 
The Rambam’s (Maimonides) list of Avram’s ten trials:
 
1.) Avram’s exile from his family and homeland (Gen. 12:1)
2.) The hunger in Canaan after God had assured him that he would become a great nation there (Gen. 12:10)
3.) The corruption in Egypt that resulted in Sarah’s abduction (Gen. 12:11-20)
4.) The war with the four kings (Gen. 14:1-16)
5.) His marriage to Hagar after having despaired that Sarah would never give birth (Gen. 16)
6.) The commandment of circumcision (Gen. 17:10-14)
7.) Abimelech’s abduction of Sarah (Gen. 20:1-18)
8.) Driving away Hagar after she had given birth (Gen. 21:8-21)
9.) The command to drive away Ishmael (Gen. 21:8-21)
10.) The binding of Isaac on the altar (Gen. 22)
 
We are once again presented with an account of a single righteous man who is chosen by God to participate in the fulfilment of His redemptive purpose. Like אדם Adam (Of the earth) and נח Noach (Comfort, rest), אברם Avram (Father of a nation) was a man who shared an intimate relationship with HaShem.
 
Jewish thought often refers to the first two thousand years of the sin affected creation up to this point as the “Era of Desolation”. This title reflects the many misdeeds that took place over this time period: Adam had fallen, Cain murdered Abel, idolatry had been introduced to the world, ten wicked generations had been wiped out by the flood, and the ten generations subsequent to Noach had failed to pursue God, instead seeking to make a name for themselves by attempting to usurp God’s authority in the incident of Bavel.
 
Avram, who was born in the year 1948 from Creation, is said by the sages to have begun to acquire disciples only four years after the dispersion of Bavel. The sages teach that Avram instructed those who would listen regarding the Unity of God and subsequently through the emergence of Avram’s ministry, the Era of Desolation gave way to the Era of Torah (Instruction) [Avodah Zarah 9a].
 
It’s unfortunate that our sages also teach that Avram earned his righteous status through the ten trials he faced [Avot 5:4]. In fact the opposite is true, Avram is called by God’s grace and mercy and gifted with the blessing of God at a time when he had not yet done anything to merit it. Thus, the gift of God is undeserved grace, mercy, favour. Avram is known as the father of אֱמוּנָה emunah (trust, faith) for this very reason, that he believed and received the gift of God.
 
 “Avram believed YHVH, and He credited it to him as righteousness.”
 
-Genesis 15:6
 
Therefore, prior to the existence of the ethnic people of Israel (although one could say Israel already existed in Avram’s loins), Avram is the father of all who believe by trusting in God’s redemptive purpose.
 
“Therefore, the promise comes by trusting-faith, so that it may be by grace and may be guaranteed to all of Abraham’s offspring—not only to those who are of the Torah but also to those who have the trusting-faith of Abraham. He is the father of us all.”
 
-Romans 4:16
 
The trials of Avram were not tests but proofs. They were intended to reveal Avram’s character in God. God, Who knows the end from the beginning afforded Avram a gracious education in self-evaluation. Avram’s journey with HaShem through suffering and prosperity, trial and victory, was one in which God shaped his righteous character, revealing the man whom God had already seen completed.
 
As Genesis 12 begins, Avram and Sarai are 75 and 65 years respectively. They are instructed by God to sever all ties to their past and their extended family and begin again. There is much for the believer to learn from this account, both practical and spiritual.
 
It’s here that God begins to implement the royal grant, an everlasting covenanting of Eretz Yisrael (the land of Israel) to Avram and his descendants. It cannot be over stressed, that in all of earth’s history God has only ever gifted a specific piece of land to one ethnic people group, that people (עם am) being Israel the progeny of Avram via Yitzchak. Israel are a nation fathered by the great God (Av-rabah-am).
 
Scripture teaches that God has assigned lands to the care of numerous indigenous people groups, but has assigned land as an everlasting inheritance only to the ethnic people of Israel.
 
וַיֹּ֤אמֶר יְהוָה֙ אֶל־אַבְרָ֔ם לֶךְ־לְךָ֛ מֵאַרְצְךָ֥ וּמִמּֽוֹלַדְתְּךָ֖ וּמִבֵּ֣ית אָבִ֑יךָ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר אַרְאֶֽךָּ׃
 
Gen 12:1 Now had said, יהוה HaShem (YHVH: Mercy) to אַבְרָם Avram (Father of a nation; Father exalted), לֶךְ-לְךָ‎ Lech lecha “Go, go yourself forth from the land of your relatives, from the house of your father to the land that I will show you:
 
The past tense, “Now HaShem had said” is the correct reading here as confirmed by the following Scripture quotations:
 
“And he said, ‘Hear me, brothers and fathers! The God of glory (kavod) appeared to our father Avraham when he was in Mesopotamia, before he lived in Charan,’”
 
–Acts 7:2
 
“Terah took Avram his son, and Lot the son of Haran, his grandson, and Saray his daughter-in-law, his son Avram’s wife; and they went out together from Ur of the Chaldeans in order to enter the land of Canaan; and they went as far as Charan, and settled there.”
 
–Genesis 11:31
 
We note that there is no contradiction between Genesis 11:31 and Genesis 12:1-4. Terah doesn’t travel to Canaan, nor did he have any intention of doing so. The text of Genesis 11:31 should be understood as indicating the greater journey of Avram, hence the phrase, “in order to enter the land of Canaan.” Terah brought them to Charan, the launching point for Avram’s separation from His father’s house. Therefore it seems that it was while Avram was still in Ur of the Kasdiym that the LORD first spoke to him concerning his journey to Canaan.
 
Maimonides makes the following assertion:
 
“Abram was brought up, among those who asserted there were no other gods but the sun, moon, and stars; and these Zabaeans say of Abram themselves, that he was educated in Cuthia, and dissented from the common people; and asserted, that besides the sun, there was another Creator; to whom they objected, and so disputes arose among them on this subject”
 
–Rambam: Moreh Nevuchim, par. 3. c. 29. p. 421.
 
The instruction, “Go, go yourself” can also be rendered, “Go, go for yourself”. In fact this command was indeed for Avram’s benefit. When God asks us to do something difficult it is not for His benefit, it’s for ours.
 
“In trust Avraham, when he was called, obeyed by going out to a place which he was to receive for an inheritance; and he went out, not knowing where he was going.”
 
–Hebrews 11:9
 
The writer of Hebrews affirms the fact that Avram was traveling blind, unfamiliar with the land he was traveling to. This was an act of great trust, faith and courage on Avram’s part.
 
We note that Avram was traveling from Ur – Light. By the command of The Light of the World (Yeshua the Word Essence of God).
 
וְאֶֽעֶשְׂךָ֙ לְג֣וֹי גָּד֔וֹל וַאֲבָ֣רֶכְךָ֔ וַאֲגַדְּלָ֖ה שְׁמֶ֑ךָ וֶהְיֵ֖ה בְּרָכָֽה׃
 
Gen 12:2 And I will fashion of you לְגוֹי גָּדוֹל legoy gadol a nation that is great, and I will בָרֶכְךָ barecha bless you, and make גַדְּלָה שְׁמֶךָ gadlah shemecha great your name; and you will become a בְּרָכָה beracha blessing:
 
From our time trapped perspective a blessing is God speaking into the present that which He has already established in the future: likewise a curse.
 
The nation God is speaking of is Israel. Avram’s name will be great, known by countless millions. His name will also literally be changed from, “father of a nation” to, “father of many nations”. Thus, his name will be great in numerous ways. Avraham’s name also unites God and man in a foreshadowing of redemption: אב Av, the Father God, sends רבה Rabah, David’s greater Son to redeem עם Am, a people for Himself. Thus, אברם Avram will become a blessing to all humanity, the father of all who trust in God through Yeshua the Messiah.
 
“Therefore, be sure that it is those who are of faith who are sons of Avraham.”
 
–Galatians 3:7
 
וַאֲבָֽרֲכָה֙ מְבָ֣רְכֶ֔יךָ וּמְקַלֶּלְךָ֖ אָאֹ֑ר וְנִבְרְכ֣וּ בְךָ֔ כֹּ֖ל מִשְׁפְּחֹ֥ת הָאֲדָמָֽה׃
 
Gen 12:3 And I will בָרֲכָה barachah bless them that בָרְכֶיךָ barchehcha bless you, and קַלֶּלְךָ swiftly despatch/curse him that אָאֹר a’or curses you: וְנִבְרְכוּ בְךָ venivrechu vecha and the blessing in you will be for all the מִשְׁפְּחֹת mishpechot families of the earth הָאֲדָמָה Ha-adamah.”
 
We note that God will bless, “them” that bless Avram (a promise ratified in Isaac and Jacob-Israel) but will curse, “him” that curses Avram (Israel). This infers a corporate or national blessing on a people who are unified in blessing Avram and subsequently ethnic Israel, whereas the curse will search out the individual among the many who dares to curse Avram and his seed through Isaac and Jacob.
 
Also, the Hebrew קַלֶּלְךָ kalelkha translated “curse him” and meaning to quickly make despicable is the just punishment for the one (enemy of Abraham and Israel) who has אָאֹר a’or cursed, from the root ארר arar (curse) Abraham. The Hebrew אָאֹר a’or as it’s vowel marked in the Masoretic text could be understood to combine אח ach and אור or, to mean “separate”, and “light”. If this is a correct reading then we could read “And curse him who tries to separate you from the Light”.

In addition to the plain meaning there is also a spiritual application to all who share Avraham’s faith, however, the Christian who curses the ethnic people of Israel curses himself, thus, Rav Shaul the Shaliach (the Apostle Paul) reminds both ethnic Israel and every follower of Messiah Yeshua, “Bless and do not curse…” (Romans 12:14). Rabbi Paul’s words of course are a contextual statement, after all, God commands Israel to curse Amalek (Deut. 25:17-19), and Yeshua curses the fig tree (Matt. 11:12-25), a representation of the seat of first century apostate rabbinical teaching, and so on.
 
The Targum of Yonatan suggests that the, “him” referred to here is Balaam, who was asked by Balak the king of Moab to curse the Israelites as they passed by the land of Moab (Numbers 22). The present curse may well have Balaam in mind, however it’s primarily a general curse which will remain in force perpetually against all who curse Avram and his seed through Isaac and Jacob.
 
 “In your seed all the nations of the earth shall be blessed, because you have obeyed My voice.”
 
–Genesis 22:18
 
Obedience is the act of receiving God’s gifts.
 
וַיֵּ֣לֶךְ אַבְרָ֗ם כַּאֲשֶׁ֨ר דִּבֶּ֤ר אֵלָיו֙ יְהוָ֔ה וַיֵּ֥לֶךְ אִתּ֖וֹ ל֑וֹט וְאַבְרָ֗ם בֶּן־חָמֵ֤שׁ שָׁנִים֙ וְשִׁבְעִ֣ים שָׁנָ֔ה בְּצֵאת֖וֹ מֵחָרָֽן׃
 
Gen 12:4 וַיֵּלֶךְ vayeilech And walking (doing) אַבְרָם Avram (Father of a nation; Father exalted) that which the דִּבֶּר diber word directed in יהוה HaShem (YHVH: Mercy); וַיֵּלֶךְ vayeilech and walking with Lot (covering) his nephew (ben): and אַבְרָם Avram (Father of a nation; Father exalted) was five and seventy years old when he departed out of חָרָן Charan (Mountain climber).
 
A literal translation of the opening phrasing of this verse reveals the present Messiah as the living “Word in HaShem” Who instructed Avram.
 
“In trust Avraham, when he was called, obeyed…”
 
–Hebrews 11:9
 
The writer of Hebrews confirms the faithful obedience of Avram in his response to God’s instruction, thus refuting those who claim that the taking of Lot was in contradiction to the instruction of God. In fact, given that Charan, Avram’s brother had most likely died by this time (Gen. 11:28)[And a city made namesake?], it was Avram’s duty to care for his brother’s son Lot as if he were his own son.
 
NB: Avram must have been born in the one hundred and thirtieth year of Terah (Spirited, inspired) in order to now be seventy five years of age and is therefore not Terah’s oldest son but is listed first in the previous genealogy (Genesis 11:26) due to his being the protagonist in the subsequent story of God’s elect people, ethnic Israel.
 
וַיִּקַּ֣ח אַבְרָם֩ אֶת־שָׂרַ֨י אִשְׁתּ֜וֹ וְאֶת־ל֣וֹט בֶּן־אָחִ֗יו וְאֶת־כָּל־רְכוּשָׁם֙ אֲשֶׁ֣ר רָכָ֔שׁוּ וְאֶת־הַנֶּ֖פֶשׁ אֲשֶׁר־עָשׂ֣וּ בְחָרָ֑ן וַיֵּצְא֗וּ לָלֶ֙כֶת֙ אַ֣רְצָה כְּנַ֔עַן וַיָּבֹ֖אוּ אַ֥רְצָה כְּנָֽעַן׃
 
Gen 12:5 And bringing אַבְרָם Avram (Father of a nation; Father exalted) שָׂרַי Saray (My princess) his wife, and לוֹט Lot the בֶּן־אָחִיו ben achiyv son of his brother, and all their possessions that they had gathered, and הַנֶּפֶשׁ ha-nefesh the souls that they fashioned in חָרָן Charan; and came out to walk the land אַרְצָה aretzah of כְּנַעַן Kenaan (Lowland, Slave, Merchant, Servant); and they came into the land אַרְצָה aretzah of כְּנַעַן Kenaan (Lowland, Slave, Merchant, Servant).
 
Some Jewish scholars (Rashi, Radak) understand the phrase, “the souls that they fashioned in Charan” to refer to the proselytes made during their stay there; that is proselytes to the faith in the One true God. This is affirmed by a number of Chaldean (Post exilic Aramaic) paraphrases; one of which, that of Onkelos reads, "and the souls which they made subject to the law in Charan.'' Additionally, the Targums of Yerushalayim and Yonatan read, "and the souls of the proselytes, or which they proselyted in Charan.'' Rabbi Yarkhi agrees with the Targums and further illuminates this idea by saying, "which they brought under the wings of the Shekhinah (feminine manifestation of God’s Spirit); Avram proselytised the men, and Sarai the women.''
 
וַיַּעֲבֹ֤ר אַבְרָם֙ בָּאָ֔רֶץ עַ֚ד מְק֣וֹם שְׁכֶ֔ם עַ֖ד אֵל֣וֹן מוֹרֶ֑ה וְהַֽכְּנַעֲנִ֖י אָ֥ז בָּאָֽרֶץ׃
 
Gen 12:6 And passing through, אַבְרָם Avram (Father of a nation; Father exalted) בָּאָרֶץ the land as far as the place of שְׁכֶם Shechem (Back, shoulder, responsibility), unto the plain of מוֹרֶה Moreh (Teacher). And הַכְּנַעֲנִי the Kenaaniy (Lowland, Slave Merchant, and Servant) were in the land.
 
The Rambam states a fundamental principle in understanding the Torah’s narrative of the Patriarchs and their deeds saying, “Whatever happened to the Patriarchs is a portent for their children.”
 
In the case of each patriarch the Torah relates their journeys and the digging of wells etc. which serve as lessons for future generations. Thus Avram stops at Shechem the first place to be conquered by Israel (Genesis 34:25), approximately five hundred years prior to Israel gaining full possession of the land. The Messiah Yeshua also stopped at Shechem, where he explained to a woman of Samaria the reality that the Jewish people knew what they worshipped, having been given the Torah and the Holy mountain of God.
 
“So He came to a city of Samaria called Sychar (that is, Shechem), near the parcel of ground that Jacob gave to his son Yoseph;”
 
–John 4:5
 
Avram then stopped between Beit-El, where the patriarch Jacob also encountered HaShem, and Ai, the first place conquered by Joshua.
 
Each of the stories of the patriarchs detail both the instruction of God and the subsequent symbolic acts and physical signs that illuminate God’s redemptive plan in spiritual, mental and tactile ways. Like the signs which seal God’s covenants, the symbolic acts that the patriarch’s participate in seal the promised blessings of God as unalterable realities.
 
וַיֵּרָ֤א יְהוָה֙ אֶל־אַבְרָ֔ם וַיֹּ֕אמֶר לְזַ֨רְעֲךָ֔ אֶתֵּ֖ן אֶת־הָאָ֣רֶץ הַזֹּ֑את וַיִּ֤בֶן שָׁם֙ מִזְבֵּ֔חַ לַיהוָ֖ה הַנִּרְאֶ֥ה אֵלָֽיו׃
 
Gen 12:7 And appearing יהוה HaShem (YHVH: Mercy) to אַבְרָם Avram (Father of a nation; Father exalted), and said, “Unto זַרְעֲךָ zaracha your seed will I give this land: and he built there an altar מִזְבֵּחַ mizbeiach (root: zabach) unto יהוה HaShem (YHVH: Mercy), who appeared to him.
 
Judaism, both Biblical and rabbinic has always accepted that God, Who is echad (a complex unity) is invisible and indivisible but that He reveals Himself in many ways. For this reason alone, outside of the anti-evangelistic polemic, there is no reason to discount the threefold persons of the God-head.
 
We Messianic Jews do not deny that He is One (echad), we simply assert, along with our orthodox brothers, that He reveals Himself in many ways, adding that He does not do this in modes of being but as the Being, fully God, Father, Son and Spirit, a unity of three unique persons, not three separate persons.
 
The Stone Chumash attributes the following statement to Rabbi R’ Hirsch:
 
“God is not physical, so the means by which He (God) speaks and makes Himself visible to people is an eternal mystery. Nevertheless, the Torah tells us that He appeared in a way that was tangible to Abraham.”
 
One wonders what the commentators of the Stone Chumash think the difference is between tangibility and physicality.
 
The reality is that the person of HaShem (YHVH-Mercy), “appeared to Avram”.
 
If the symbolic act of the patriarch that proceeds from the manifest action of God is said to make unalterable the promises of God, the significance of the altar which Avram builds in response to God’s manifest visible presence cannot be over stated. The Hebrew מִזְבֵּחַ mizbeiach meaning, “altar” is derived from the root word, זבח zabach meaning to, “slaughter, kill, blood sacrifice”. When the Hebrew מִזְבֵּחַ mizbeiach is used without qualification it always refers to an altar whose purpose is blood atonement. When the term is qualified its meaning is altered by the qualifying terms, e.g. מִזְבַּח וזָּהָב לִקְטֹרֶת mizbeiach vzahav liktoret, the golden altar of incense (Exodus 40:5).  However, even in the case of this exception, blood is sprinkled on the altar of incense in order to atone for it. Hence whenever we see an altar being built by a Patriarch or pre-Sinai forefather of Israel and read no qualifying turn of phrase, we must conclude that the altar is purposed for an atoning (covering) sacrifice made by bloodshed.
 
Avram sees God and realizes the need for covering atonement, hence the altar. One has to close his eyes, block his ears and forget his mind in order to avoid the obvious link to the atoning sacrifice of the King Messiah Yeshua.
 
וַיַּעְתֵּ֨ק מִשָּׁ֜ם הָהָ֗רָה מִקֶּ֛דֶם לְבֵֽית־אֵ֖ל וַיֵּ֣ט אָהֳלֹ֑ה בֵּֽית־אֵ֤ל מִיָּם֙ וְהָעַ֣י מִקֶּ֔דֶם וַיִּֽבֶן־שָׁ֤ם מִזְבֵּ֙חַ֙ לַֽיהוָ֔ה וַיִּקְרָ֖א בְּשֵׁ֥ם יְהוָֽה׃
 וַיִּסַּ֣ע אַבְרָ֔ם הָל֥וֹךְ וְנָס֖וֹעַ הַנֶּֽגְבָּה׃
 
Gen 12:8 And he moved from there unto a mountain on the east of בֵית־אֵל Beit-el (House of Elohim), and stretched out his tent, with בֵית־אֵל Beit-el (House of Elohim) on the west (On the seas: Mediterranean), and עַי Ai (Ruin: Josh. 7:2) on the east: and there he built an altar מִזְבֵּחַ mizbeiach unto יהוה HaShem (YHVH: Mercy), and passionately וַיִּקְרָא called upon the name of יהוה HaShem (YHVH: Mercy). Gen 12:9 And pulling up אברהם Avram (Father of a nation; Father exalted) walked, journeying on toward הַנֶּגְבָּה the Negev (south).
 
This is the second altar מִזְבֵּחַ mizbeiach built by אברהם Avram. The first altar מִזְבֵּחַ mizbeiach was built in response to meeting the present, tangible God (Imanu-El). The second altar was built between the house of God and the place of ruin. Both altars represent blood covering/atonement.
 
Hebrew altars are not simply markers/signs, they are built for use (Exodus 29). Therefore, we must accept that אברהם Avram understood the need for the covering atonement of blood and acted accordingly. In the first instance he accepts his need for atonement because his encounter with the Holy God exposes his sinful state, and secondly, when he finds himself camped between the idolatrous place he had been and the place where God dwells he understands that the only means of being in right relationship with God is blood covering/atonement.
 
“He (Yaakov) called the name of that place Beit El (House of Elohim); however, previously the name of the city had been Luz (Turn aside, Almond tree).”
 
–Genesis 28:19
 
Avram’s tent is pitched between the House of God (Beit-El), which is in the direction he is heading spiritually speaking, and the city of ruin עי (Ai), which is in the direction he has come from. The allegorical meaning teaches a profound d’rash (comparative lesson). We must continue to choose God’s instruction as we journey, lest we be tempted to return to that which God has called us out from.
 
“Yeshua said to him, ‘No one, who puts his hand to the plough and then looks back, is fit for the kingdom of God.’”
 
–Luke 9:62
 
Avram called upon the personal name YHVH, denoting mercy, rather than the generic noun Elohim, which could be mistaken for a reference to other deities, judges, rulers etc. In calling on the personal Name of God, Avram was recognizing both God’s universal authority and His naming of Avram and his seed. Thus He is the merciful God of Israel.
 
וַיְהִ֥י רָעָ֖ב בָּאָ֑רֶץ וַיֵּ֨רֶד אַבְרָ֤ם מִצְרַ֙יְמָה֙ לָג֣וּר שָׁ֔ם כִּֽי־כָבֵ֥ד הָרָעָ֖ב בָּאָֽרֶץ׃
 
Gen 12:10 And it came about that there was a famine in the land: and אברהם Avram (Father of a nation; Father exalted) went down to מִצְרַיְמָה Egypt (double distress) to sojourn there; for the famine was grievous in the land.
 
This is the second of the trials noted by Rambam. This is seen as a trial because God had promised that He would prosper Avram and make his name great, so how is this possible when a man is starving and unable to feed his family? None the less, Avram continues on toward Egypt, believing that God will provide. This part of Avram’s journey foreshadows the journey of his grandson Jacob whose sons will seek food in Egypt during a similar time of famine in the future.
 
וַיְהִ֕י כַּאֲשֶׁ֥ר הִקְרִ֖יב לָב֣וֹא מִצְרָ֑יְמָה וַיֹּ֙אמֶר֙ אֶל־שָׂרַ֣י אִשְׁתּ֔וֹ הִנֵּה־נָ֣א יָדַ֔עְתִּי כִּ֛י אִשָּׁ֥ה יְפַת־מַרְאֶ֖ה אָֽתְּ׃
וְהָיָ֗ה כִּֽי־יִרְא֤וּ אֹתָךְ֙ הַמִּצְרִ֔ים וְאָמְר֖וּ אִשְׁתּ֣וֹ זֹ֑את וְהָרְג֥וּ אֹתִ֖י וְאֹתָ֥ךְ יְחַיּֽוּ׃
 
Gen 12:11 And it came to pass, when he came near to Egypt מִצְרָיְמָה (Mitzrayemah: Double distress, double stronghold), that he said unto Saray (My princess) his wife, “Behold, I know that you are a woman who is beautiful to look מַרְאֶה (mareh) upon: Gen 12:12 Therefore it shall come to pass, when seeing you the Egyptians הַמִּצְרִים (Mitzrayim: Double distress, double stronghold) will say, “This is his wife” and they will kill me, but they will keep you alive.
 
Many commentators judge Avram harshly for this decision, however our modern concerns regarding Avram’s actions are revisionist in nature, failing to consider the historical reality and context of his circumstances. As Abarbanel writes, “The Egyptians were notorious for their immoral practices.” It may be that Avram’s fears were well founded and that rather than committing an act of misogynistic self-preservation, he was in fact securing both he and Sarai’s safety with this ruse. In a Hebraic sense Sarai could be considered a sister of sorts (Midrash HaGadol), and strictly speaking she was either Avram’s half-sister (Genesis 20:12) or possibly his niece (Genesis 11:29-31), on the other hand Biblical Hebrew has no word for niece.
 
I unequivocally oppose with Rambam’s assertion that Avram was intentionally placing Sarai in danger.
 
אִמְרִי־נָ֖א אֲחֹ֣תִי אָ֑תְּ לְמַ֙עַן֙ יִֽיטַב־לִ֣י בַעֲבוּרֵ֔ךְ וְחָיְתָ֥ה נַפְשִׁ֖י בִּגְלָלֵֽךְ׃
 
Gen 12:13 Say, I plead with you, that you are my sister אֲחֹתִי achotiy [Genesis 20:12]: that it may be well with me for your sake; and my soul shall live because of you.
 
The Gur Aryeh Al Ha-Torah explains that the phrase, “that it may be well with me for your sake” refers to the hope that the Egyptians might seek to win the favour of Avram for the opportunity to win his, “sister’s” hand. Thus he would become wealthy and respected, making him a less likely target for foul play.
 
If we read carefully the phrasing, “I beg you, say that you are my sister so that it may be well with me for your sake; and my soul shall live because of you.” We see that Sarai’s role in this is meant to save her from defilement “it may be well with me for your sake”. This is not, as some foolishly conjecture, a misogynistic request of self-preservation on the part of Avram. It is in fact the exact opposite, an act of protection of Sarai.
 
וַיְהִ֕י כְּב֥וֹא אַבְרָ֖ם מִצְרָ֑יְמָה וַיִּרְא֤וּ הַמִּצְרִים֙ אֶת־הָ֣אִשָּׁ֔ה כִּֽי־יָפָ֥ה הִ֖וא מְאֹֽד׃
 
Gen 12:14 And it came to pass, that when entering אַבְרָם Avram (Father of a nation; Father exalted) into מִצְרָיְמָה Egypt Mitzrayemah, the Egyptians הַמִּצְרִים (Mitzrayim: Double distress, double stronghold) saw the woman that she was כִּי־יָפָ֥ה הִוא מְאֹד kiy yafah hu meod beautiful exceedingly.
 
According to Jewish tradition, the kingdom of Egypt, was set up in the times of Reu, about three hundred years before Avram was there; its first king was Mitzrayim, a son of Cham (Shalshalet Hakabala, fol. 76. 1. Elmacinus, p. 29. apud Hottinger. Smegma, p. 274).
 
וַיִּרְא֤וּ אֹתָהּ֙ שָׂרֵ֣י פַרְעֹ֔ה וַיְהַֽלְל֥וּ אֹתָ֖הּ אֶל־פַּרְעֹ֑ה וַתֻּקַּ֥ח הָאִשָּׁ֖ה בֵּ֥ית פַּרְעֹֽה׃
 וּלְאַבְרָ֥ם הֵיטִ֖יב בַּעֲבוּרָ֑הּ וַֽיְהִי־ל֤וֹ צֹאן־וּבָקָר֙ וַחֲמֹרִ֔ים וַעֲבָדִים֙ וּשְׁפָחֹ֔ת וַאֲתֹנֹ֖ת וּגְמַלִּֽים׃
 
Gen 12:15 The שָׂרֵי sareiy princes’ of פַרְעֹה Pharaoh (Great house) saw her, and commended her before Pharaoh: and the woman was taken into Pharaoh's (Great house) house. Gen 12:16 And he treated אַבְרָם Avram (Father of a nation; Father exalted) well for her sake: and gave him sheep, and oxen, and he asses, and menservants, and maidservants, and she asses, and camels.
 
This stands in sharp contrast to Avram’s later refusal to accept gifts from the king of Sodom (Genesis 14:23). On that occasion he had been in a position of power, having just defeated the many kings who had come against him, here he is vulnerable and thus accepts those provisions offered to him.
 
Abarbanel notes that Avram’s actions were not motivated by greed but out of necessity, and that if Avram had refused the herds offered by Pharaoh he would have aroused suspicion and put himself and Sarai in further danger. Thus the subsequent divine actions seem to be the conclusion to a plan arranged in advance in order to make it possible for Avram to reconcile his wife and journey on in safety and prosperity. We should remember that God had promised to make him great. All of these events speak of design.
 
וַיְנַגַּ֨ע יְהוָ֧ה אֶת־פַּרְעֹ֛ה נְגָעִ֥ים גְּדֹלִ֖ים וְאֶת־בֵּית֑וֹ עַל־דְּבַ֥ר שָׂרַ֖י אֵ֥שֶׁת אַבְרָֽם׃
 
Gen 12:17 And struck יְהוָה HaShem (YHVH: Mercy) פַּרְעֹה Pharaoh (Great house) with plague (Genesis 20:17) that was great and it was also on Pharaoh’s household on the word of Sarai (My princess) the wife of אַבְרָם Avram (Father of a nation; Father exalted).
 
Rashi notes that the plague sent upon the household of Pharaoh made it impossible for Sarai to be sexually compromised. We may also interpret the literal translation of the text, “on the word of Sarai” to infer that Sarai had requested God’s protection. The plague is of course a foreshadowing of the plagues that will be sent against Egypt in preparation for the Exodus.
 
וַיִּקְרָ֤א פַרְעֹה֙ לְאַבְרָ֔ם וַיֹּ֕אמֶר מַה־זֹּ֖את עָשִׂ֣יתָ לִּ֑י לָ֚מָּה לֹא־הִגַּ֣דְתָּ לִּ֔י כִּ֥י אִשְׁתְּךָ֖ הִֽוא׃
 
Gen 12:18 And calling, פַּרְעֹה Pharaoh (Great house) to אַבְרָם Avram (Father of a nation; Father exalted), and said, “What is this that you’ve done to me? Why not tell me that she was your wife?
 
We should ask, “How did Pharaoh know that Sarai was Avram’s wife?” The text infers that Pharaoh suspected this from the outset and took her into his household anyway. Only when he experienced the plague did he regret his actions and call for Avram. It’s also possible that Sarai, seeing the opportunity afforded by the plague confessed the truth to Pharaoh, hoping he would free her from his household.
​
לָמָ֤ה אָמַ֙רְתָּ֙ אֲחֹ֣תִי הִ֔וא וָאֶקַּ֥ח אֹתָ֛הּ לִ֖י לְאִשָּׁ֑ה וְעַתָּ֕ה הִנֵּ֥ה אִשְׁתְּךָ֖ קַ֥ח וָלֵֽךְ׃
 
Gen 12:19 Why did you say, ‘She is my sister?’ So I might have taken her to me for a wife: now therefore behold your wife, take her, and walk away.”
 
Notice that Pharaoh had not yet slept with Sarai, “I might have taken her”. In both this situation and the latter incident of Genesis 20, God protects Sarai from sexual defilement.
 
וַיְצַ֥ו עָלָ֛יו פַּרְעֹ֖ה אֲנָשִׁ֑ים וַֽיְשַׁלְּח֥וּ אֹת֛וֹ וְאֶת־אִשְׁתּ֖וֹ וְאֶת־כָּל־אֲשֶׁר־לֽוֹ׃
 
Gen 12:20 And פַּרְעֹה Pharaoh (Great house) commanded his men concerning him: and they sent him away, with his wife, and all that he had.
 
It’s worth noting that Pharaoh and his retinue were significantly fearful of Avram’s God following the plague or else why would they let a man who had deceived them safely leave Egypt with all the riches he had acquired? Yet another correlation with the Exodus is seen here, in that the Egyptians loaded up the exiting people of Israel with goods in a fearful response to the plague of the first born.
 
This is thought by some to be the place of inception for the later Egyptian law forbidding Egyptians to eat with Hebrews (Genesis 43:32).
 
A Paraphrased overview using the meanings of the Hebrew names of Genesis 12:
 
Gen 12:1 Mercy said to the father of a nation, an exalted father, “Go, for your own sake, leave the idolatrous land of your relatives and your father’s house. I will show you the land that I’ve prepared for you: Gen 12:2 I will fashion of you a great nation, and I will bless you, and make your name great; and you will become a blessing: Gen 12:3 I will bless those that bless you, and swiftly curse the one that curses you: and the blessing in you will be for all the families of the earth.” Gen 12:4 So the father of a nation, an exalted father, went and did that which the Word of Mercy had directed him to do; and he went with the covering of his nephew: and the father of a nation, an exalted father, was seventy five years old when he departed out of the place where mountains were conquered. Gen 12:5 And the father of a nation, an exalted father, brought my princess, his wife, and a covering who was the son of his brother, and all their possessions that they had gathered, and the souls they had converted in the place where mountains were conquered; and they went out to walk in the land of the slave, merchants; and they came into the land of the slave, merchants. Gen 12:6 And as the father of a nation, an exalted father was passing through the land he reached as far as the place of responsibility, in the land of the Teacher. And the slave merchants were in the land. Gen 12:7 And Mercy appeared to the father of a nation, an exalted father and said, “Unto your seed will I give this land: and the father of a nation, an exalted father built there an altar of atonement, for Mercy Himself, Who appeared to him. Gen 12:8 And the father of a nation, an exalted father moved from there unto a mountain on the east of God’s house, and stretched out his tent, between God’s house on the west and the place of ruin on the east: and there he built an altar of atonement for Mercy Himself, and passionately called upon the name of Mercy. Gen 12:9 And the father of a nation, an exalted father pulled up his tent and journeyed on toward the south. Gen 12:10 And it came about that there was a famine in the land: and the father of a nation, an exalted father went down to the land of double distress to dwell there for a time; for the famine was grievous in the land. Gen 12:11 And it came to pass, when he came near to the land of double distress, that he said to my princess, his wife, “Behold, I know that you are a woman who is beautiful to look upon: Gen 12:12 Therefore it shall come to pass, when seeing you the people of double distress will say, ‘This is his wife’ and they will kill me, but they will keep you alive. Gen 12:13 Say, I plead with you, that you are my sister: that it may be well with me for your sake; and my soul shall live because of you.” Gen 12:14 And it came to pass, that when the father of a nation, an exalted father entered into the land of double distress, the people of double distress saw the woman that she was beautiful exceedingly. Gen 12:15 The princes’ of the king’s house saw her, and commended her before the king: and the woman was taken into the king's house. Gen 12:16 And he treated the father of a nation, an exalted father well for her sake: and gave him sheep, and oxen, and he asses, and menservants, and maidservants, and she asses, and camels. Gen 12:17 And Mercy struck the king and his household with plague on the request of my princess the wife of the father of a nation, an exalted father. Gen 12:18 And the king called the father of a nation, an exalted father, and said, “What is this that you’ve done to me? Why not tell me that she was your wife? Gen 12:19 Why did you say, ‘She is my sister?’ So I might have taken her to me for a wife: now therefore behold your wife, take her, and walk away.” Gen 12:20 And the king commanded his men concerning him: and they sent him away, with his wife, and all that he had.
 
© 2024 Yaakov Ben Yehoshua

Introduction:
 
This account is preceded by the Table of Nations—seventy in total (Genesis 10). This is where Judaism finds the basis for the symbolic interpretation of the number seventy as representing the nations. When we look at the wider canon of Scripture we see the number seventy used many times as both a metaphor representing the fullness of God’s promises to Israel and as a symbol of the overflow of God’s redemptive purposes toward the nations. Thus, seventy elders in the Sanhedrin (Numbers 11:24-34), seventy palm trees at the Eiylimah (palms) oasis on Israel’s journey away from Egypt (Exodus 15:27), seventy disciples sent out by Yeshua (Luke 10:1-24), and so on.
 
It's interesting to note that while the nations as a whole are mentioned, (albeit out of chronology, an obvious literary tool) prior to בָּבֶל Bavel, the descendants of שם Sheim (Semites) are singled out following this event. Also, in the Table of nations, שם Sheim, נח Noach’s first born, is listed last, so as to have his offspring named just prior to the story of the tower of בָּבֶל Bavel. This lineage is continued onward from פלג Peleg following the story of the tower.
 
In the previous chapter we were afforded a glimpse into the future, “By these were the nations divided in the earth after the flood.” In addition a specific reference is made to the origin of בָּבֶל Bavel, a city built by the wicked warrior נמרוד Nimrod (Rebellion) [Genesis 10:8-12].
 
The actions of humanity at בָּבֶל Bavel echo through time until they find their counter point at the outpouring of the רוח הקודש Ruach Ha-Kodesh (Holy Spirit) [Acts 2]. Humanity seeks to usurp God while God acts to reconcile humanity to Himself. The account of בָּבֶל Bavel affords us an opportunity to examine our motives and goals. When our vain efforts have come to nought, we may discover that letting go is the action that benefits us most.
 
“No one has ascended into heaven, but He who descended from heaven: the Son of Man.”
--Ha-Besora Al Piy Yochannan/John 3:13
 
The Text of Bereishit (Genesis) 11 Line Upon Line
 
 וַֽיְהִ֥י כָל־הָאָ֖רֶץ שָׂפָ֣ה אֶחָ֑ת וּדְבָרִ֖ים אֲחָדִֽים׃
 
Gen 11:1 And it came to pass that in all the earth/land כָל־הָאָרֶץ khol ha-aretz lips/language  שָׂפָה safah were one אֶחָת echatFS and words/speaking/things/essence/substances דְבָרִים d’variymP were one אֲחָדִים echadiymP.
 
If, as the Jewish sages suggest, the present narrative takes place in the year 1996 from Creation, 340 years after the flood. Then Noach and his children are still alive and Avraham would be 48 years old. This illuminates the remainder of the text in that it suggests that only Banot Ha-adam (Daughters or Children of man: idolaters) were involved in building the tower of Bavel (Confusion).
 
This means that Ben Ha-Elohiym (Sons or Children of the God: God fearers) like Noach, Sheim, Yafet, Avram, were not involved in the building of the tower of Bavel and were therefore not subject to the confusion that resulted. If this is correct, the building of the tower of Bavel is a type of antithesis to the building of the Ark. Thus the actions of humanity prove time and again that our every inclination is toward evil, that is, toward the yetzer ha-ra (the evil inclination).
 
If we read the Hebrew to mean that there was only one common language, we ask “What Language did the whole earth speak?” It’s important to remember that this account takes place before the conflagration of the previous chapter’s lineage (chronologically speaking).
 
The events of this chapter happen post flood, when the population was beginning to re-emerge, so the number of people involved, while substantial, would not have been even remotely comparable to later world population estimates. Therefore it is more than reasonable to expect that they shared the same language or had a lingua franca (unifying language) spoken by everyone as a bridge between the various people groups and their unique tribal dialects, in much the same way English is used as a trade language today throughout the world.
 
There are many debates as to what the common language may have been. The Hebrew folk singer Ehud Banay sings, “When the LORD said, ‘Let there be light,’ it was in the language of the Hebrew man.” This view is shared by both Rashi, who calls Hebrew the Holy Tongue and Mizrachi, who claims that Hebrew is the language by which the world was created. While this may be overly optimistic, as a Jew I tend to want to agree with Rashi, Mizrachi, and Ehud Banay. After all, the text of the Torah has been passed down to us in Ivriyt (Hebrew). The truth is there’s no way to prove conclusively what that singular language might have been. In the end it’s probably best not to claim ownership of something this mysterious, after all, “the hidden things are unto God alone.” (D’varim/Deuteronomy 29:29)
 
The latter phrasing of verse 1 can be read “the same words,” and may denote understanding in addition to speech. Meaning that they not only comprehended each other, but also understood each other and shared a common purpose. The Hebrew דבר davar (spoken word) may indicate the concept of a shared story or lineage, as in oral tradition. This corresponds to the flood narrative. The terms “Language” and “same words,” find their counterparts in verse 7 when God takes away both their common language and their common purpose. Why? Because their speech and purpose were in opposition to the speech and purpose of God. Their Human word (davar) sought, in pride to exalt itself. God’s Word (Davar) came down, humbling Himself even unto death on a cross. (Yochannan/John 1:14)
 
Of course we can also understand verse 1 of Genesis 11 to read:
 
“And it came to pass in all the earth that language was a complex unity and many languages were spoken as one.”
 
If this is the correct understanding then the emphasis is not on a single tongue or lingua franca, but on common understanding between languages. Put simply an early tribal diversity existed where everyone spoke both their own unique ethno-cultural language and also understood and spoke the languages of each of the other people groups of the known world.
 
וַֽיְהִ֖י בְּנָסְעָ֣ם מִקֶּ֑דֶם וַֽיִּמְצְא֥וּ בִקְעָ֛ה בְּאֶ֥רֶץ שִׁנְעָ֖ר וַיֵּ֥שְׁבוּ שָֽׁם׃
 
Gen 11:2 And it came to pass, as they journeyed from the east, forward מִקֶּדֶם mikedem, that they found a valley in the earth in שִׁנְעָר Shinar (Casting Out, or Scattering In All Manner Of Ways) and dwelt there.
 
They journeyed from the east (that is from the area surrounding Ararat, where the ark rested and the sons of Noach began to repopulate the earth). Their journey took them from the vineyards of נח Noach (rest) to the plains of שִׁנְעָר Shinar (scattering), in the region of בָּבֶל Bavel (Confusion).
 
וַיֹּאמְר֞וּ אִ֣ישׁ אֶל־רֵעֵ֗הוּ הָ֚בָה נִלְבְּנָ֣ה לְבֵנִ֔ים וְנִשְׂרְפָ֖ה לִשְׂרֵפָ֑ה וַתְּהִ֨י לָהֶ֤ם הַלְּבֵנָה֙ לְאָ֔בֶן וְהַ֣חֵמָ֔ר הָיָ֥ה לָהֶ֖ם לַחֹֽמֶר׃
 
Gen 11:3 And said man to friend, “come, let’s make white bricks, and burn, burning them.” And they had the brick for stone, and pitch for cement.
 
The scribe of Genesis 11 Moses/Joshua (I see too many flaws in the redaction theory to give it any serious attention) are writing this for a Hebrew audience who are familiar with the concept of mud/clay and straw being used to construct bricks, given their history of slavery and brick making for Pharaoh in Egypt (Probably Ramses II). In the Promised Land Israel used stone for altars and larger construction projects. Stone was readily available in Israel/Canaan, while clay was the predominant resource in Mesopotamia (Modern Iran).
 
Why does the author detail the building materials and process used to build the Ziggurat—an ancient pagan temple, usually associated with the worship of the heavens? It’s more than likely that this description reminded Israel of her slavery. It is possible that slaves were used for the tower of Bavel project. Or, with the future in view, perhaps the scribe was pointing to the Hebrew altars—method of worship—humble stone structures, standing in stark contrast to the majestic Ziggurat—a pagan temple tower.
 
וַיֹּאמְר֞וּ הָ֣בָה׀ נִבְנֶה־לָּ֣נוּ עִ֗יר וּמִגְדָּל֙ וְרֹאשׁ֣וֹ בַשָּׁמַ֔יִם וְנַֽעֲשֶׂה־לָּ֖נוּ שֵׁ֑ם פֶּן־נָפ֖וּץ עַל־פְּנֵ֥י כָל־הָאָֽרֶץ׃
 
Gen 11:4 And they said, “Come, let’s build a city of anguish and terror עִיר iyr and a tower, whose head reaches into the heavens; and let us fashion וְנַעֲשֶׂה vena’aseh: make from something) for ourselves a name שֵׁם Sheim (Figuratively, a god e.g. HaShem), lest we be scattered abroad upon the face of all the earth.”
 
“Let us build a city with a tower—Ziggurat, temple—that reaches the heavens.”
 
Jewish tradition suggests that these are the words of Nimrod (rebellion) to his people (Pirke Eliezer, c. 24.) A careful reading of the text alongside the knowledge that righteous men like Noach and Avram were living at the time, confirms that Children of God (b’nai ha-Elohim: God fearers) did not participate in the building of the tower.
 
The Targums of both Yonatan and Yerushalayim read:
 
"Let us build in the midst of it a temple of worship on the top of it, and let us put a sword into his (the idol's) hand.''
 
The Jewish sages explain that Nimrod was the primary instigator of this rebellion and that he planned to build a tower to the heavens and from it wage war against God. Thus the Midrashim perceive sinister motives in the building of the tower.
 
The prideful statement of 11:2 is echoed in Yishayahu/Isaiah 14:13-14, a passage, which speaks of the king of Babylon and is also understood to be an admonishment against ha-Satan—the adversary, the Devil, Satan.
 
“But you said in your core being/heart,
‘I will ascend to the heavens;
I will raise my throne above the stars of Elohiym/God,
And I will sit on the mount of assembly
In the recesses of the north.
 
‘I will ascend above the heights of the clouds;
I will make myself like the Most High.’”
 
Yishayahu/Isaiah 14:13-14 [Author’s translation]
 
“Otherwise we will be scattered over the whole earth.” The people saw safety in numbers, security in their own combined efforts. In their attempt to achieve their own security without God, they reaped the very thing they were most afraid of and were scattered throughout the earth. (V.8-9)
 
As we read of this tower to the heavens we are also reminded of Jacob’s dream at Bethel/Ha-makum (Temple Mount) regarding the ladder or stairway to the heavens. (Genesis 28:17) Yeshua tells us that He is that ladder/stairway. (Yochannan/John 1:51) The anti-thesis to the tower of Bavel.
 
The phrase, “Let us fashion for ourselves a name” can be understood to mean either, “Let us fashion our own god” or, “Let us fashion an image of ourselves as god”. In each instance the Hebrew, “Sheim” can be understood as a representation of HaShem (The Name), which refers to the One God YHVH. In this case the intention is to usurp that Name and adopt it as their own. In other words this statement translates, “I am become god”.
 
 וַיֵּ֣רֶד יְהוָ֔ה לִרְאֹ֥ת אֶת־הָעִ֖יר וְאֶת־הַמִּגְדָּ֑ל אֲשֶׁ֥ר בָּנ֖וּ בְּנֵ֥י הָאָדָֽם׃
 
Gen 11:5 And descending, יהוה HaShem (YHVH: Merciful) observed and considered לִרְאֹת  lire’ot the city of anguish and terror אֶת־הָעִיר et haiyr) and the tower, which had been built by the children of the humanity הָאָדָם ha-adam.
 
It’s worth noting that the proper Name HaShem (YHVH), which denotes mercy, is used throughout this account. God is acting here, not as judge but as Merciful Deliverer.
 
“The LORD (HaShem) came down…”
 
Of course God, in Whom all things exist and have their being need not come down. This is said to convey a sense of intimacy and approach of manifest presence to the human reader. In addition to the obvious anthropomorphism there is a literary irony here. God descends in order to see the highest of humanity’s achievements. This is also a beautiful type for Messiah, “the Word became flesh and dwelt among us.” (Yochannan/John 1:14)
 
“To see what the children/daughters of humanity (Hebrew Banot ha-adam, daughters of men, a counterpart to the Hebrew ben ha-Elohim, sons or children of God) were building.” Daughters or children of men means non God fearers or pagans: Sons of God is interpreted to mean God fearers or worshippers of YHVH.
 
As stated, we know that in Him (God) all things exist and have their being (Acts 17:28). God need not come down or see; this is an obvious use of anthropomorphism, both these terms are meant to convey to the reader the present and perpetual reality of a God who continues to participate in His creation. Yeshua said, “My Father is always at His work.”(Yochannan/John 5:17)
 
וַיֹּ֣אמֶר יְהוָ֗ה הֵ֣ן עַ֤ם אֶחָד֙ וְשָׂפָ֤ה אַחַת֙ לְכֻלָּ֔ם וְזֶ֖ה הַחִלָּ֣ם לַעֲשׂ֑וֹת וְעַתָּה֙ לֹֽא־יִבָּצֵ֣ר מֵהֶ֔ם כֹּ֛ל אֲשֶׁ֥ר יָזְמ֖וּ לַֽעֲשֽׂוֹת׃
 
Gen 11:6 And said יהוה HaShem (YHVH: Merciful), “Behold, now. Pay attention, the people are one אֶחָד echad (a complex unity), and their lips/language are one אַחַת achatF; and all of them in this, begin to profane, defile, pollute and desecrate הַחִלָּם ha-chilam: and accomplishing, now nothing will restrain them, which they have purposed to fashion לַעֲשוֹת la’asot…
 
“HaShem said, ‘Behold, they are one people, and they all have the same language. And this is what they have begun to do, and now nothing which they purpose to do will be impossible for them.”
 
Not, “nothing will be impossible for them” but “nothing which they purpose to do will be impossible for them.” The purposes of fallen humanity will never equate to the higher thoughts and purposes of God. The hidden things are unto God alone, we will only ever have partial knowledge, with which to achieve limited goals (Deut. 29:29). We may achieve all that we set out to achieve, but in the end it will lead to death. God’s purpose here is not to stunt our growth, rather He works to protect us from growing in vain. A plant rooted in poisoned soil may grow for a time but eventually it will die, rotting away from the root. God would have us planted in good soil: sometimes that means He will turn over the field, replace the soil and start again with a new crop.
 
הָ֚בָה נֵֽרְדָ֔ה וְנָבְלָ֥ה שָׁ֖ם שְׂפָתָ֑ם אֲשֶׁר֙ לֹ֣א יִשְׁמְע֔וּ אִ֖ישׁ שְׂפַ֥ת רֵעֵֽהוּ׃
 
Gen 11:7 Come, let us descend, and there confuse their lips/language, so that they will not hear, perceive or understand, a man's lips/language to his friend.”
 
“Come, let us go down and confuse their language so they will not understand each other.”
 
To whom does “Us” refer? Some believe this refers to the Unity of God: Father, Son and Spirit. Others hold the view that God is speaking with the heavenly council of angels. Both interpretations are acceptable, there is no need to choose one over the other.
 
The terms: a. confuse, b. language and c. not understand, counter their positive forms in verse 1. It was impossible for humanity in its fallen state to maintain a universal tongue, in light of the powerful work of God. The text doesn’t tell us how long the confusing of the language took, it may have happened instantaneously or over a period of time. Either way, the final result is the same. When human beings seek to become God, confusion and chaos ensue.
 
וַיָּ֨פֶץ יְהוָ֥ה אֹתָ֛ם מִשָּׁ֖ם עַל־פְּנֵ֣י כָל־הָאָ֑רֶץ וַֽיַּחְדְּל֖וּ לִבְנֹ֥ת הָעִֽיר׃
 
Gen 11:8 Scattering, יהוה HaShem (YHVH: Merciful), them there upon the face of all the earth: to stop them establishing the city of anguish and terror.
 
“The LORD scattered them from there all over the earth and they stopped building the city.”
 
The very thing humanity sought to protect itself against was brought upon her by God. The LORD disturbed their security and pride, scattering them throughout the earth and leaving them vulnerable. God did this for the good of humanity, that we might seek out the security found in Him rather than pursue false security through our own efforts.
 
עַל־כֵּ֞ן קָרָ֤א שְׁמָהּ֙ בָּבֶ֔ל כִּי־שָׁ֛ם בָּלַ֥ל יְהוָ֖ה שְׂפַ֣ת כָּל־הָאָ֑רֶץ וּמִשָּׁם֙ הֱפִיצָ֣ם יְהוָ֔ה עַל־פְּנֵ֖י כָּל־הָאָֽרֶץ׃
 
Gen 11:9 Accordingly it is called by the name בָּבֶל Bavel (confusion); because there confusion was caused by יהוה HaShem (YHVH: Merciful), and the lips/languages of all the earth from there were scattered by יהוה HaShem (YHVH: Merciful) upon the face of all the earth.
 
The word בָּבֶל Bavel (Meaning confusion in Hebrew) is of Akkadian origin and in their language means “gateway to a god.” בָּבֶל Bavel is also the Hebrew word for Babylon (the location of these events) this word probably had its inception at the time of this event in earth history. The Hebrew scribes (Moses/Joshua) clearly intend a word play with the similar Hebrew word בלל balal, meaning “confusion.” Why then does the author, inspired by God, use Hebrew characters to name the city by transliterating an Akkadian word? Remembering that this is the first mention of the name of this city in the Scriptures. Should he not have simply used בלל balal to name both the city and reflect the lesson of the story, thus avoiding confusion? (Pun intended) Perhaps we should take note of the two clear meanings here and the chronology of the events of the text. We must remember that all the Nations spoke one tongue (possibly a lingua franca) and that the intent of their building was to reach God or a god, or to become gods through their own efforts, thus בָּבֶל Bavel (gateway to a god). This they sought in accordance with their fallen pride. We call this idolatry (the root of all evil). Now, having failed (the scribe, writing this retrospectively) they have had their language confused (בלל balal).
 
How does the scribe best show the reality of what has taken place? Perhaps he shows us by using the Akkadian word transliterated into Hebrew. Rashi in his famous commentary, did a similar thing with French words, transliterating the modern French into his own form of Hebrew. The author of Genesis is aware that a Hebrew reader will observe the word play (or miss-spelling as it were) and glean both meanings, having understood the story to teach a profound and pivotal spiritual truth. What is that truth? That humanity in its arrogance seeks to reach or become God by its own efforts (Bavel), and God, knowing that by trying to do this humanity will destroy itself, comes down and confuses (balal) their efforts; thus slowing humanity’s rapid journey toward its own extinction (both physical and spiritual, Hebrew thought does not separate the two).
 
In this account we learn that our own attempts to make a way to or become God will end in confusion. All that we do for God is sin, while all that we do from and with God is righteousness (right action born of the Spirit in Messiah as a result of His atoning blood shed for us.)
 
We are saved through God coming down, not by our going up. 
 
“No one has ascended into heaven, but He who descended from heaven: the Son of Man.”
--Yochannan/John 3:13
 
The Generations of Sheim (Name) and the beginning of the origin story of Israel
 
Genesis 11:10-32 gives us the lineage from Sheim to Avram, who would be ha-Ivriy—the Hebrew—grandfather of the nation of Israel (Jacob). It seems that the Author intends a type for the Gospel here; the efforts of humanity to reach deity are futile, God himself will use the weakest of nations, even a single man, to bring about His saving work, thus redeeming humanity and saving us from ourselves.
 
The genealogy of the previous chapter gives foundation to the fact that there are 10 generations between Noach and Avram, indicating the completeness in Avraham’s calling and the mercy of God upon the rebellious acts of humanity. This genealogy differs in presentation from the genealogy of the previous chapter because its purpose is to show the connection between Sheim and Avram (Ha-Ivriy: The Hebrew). Thus the genealogy is listed through the line of Arfachshad (light trickles from the breast), indicating that this is a genealogy of light, born at the breast of HaShem.
 
As a remez (hint) of deeper meaning this genealogy also shows the link between The Shem (God) and Avram (Father of a people: Israel. Who will become the father of many peoples, Avraham, the father of all who will believe). A third reading will discover the sod (mystery), that reveals God (HaShem) as Av (Father), ra (Great: rabah), am (the people: Israel), and subsequently, “God of the peoples” Av-ra-h’-am.
 
אֵ֚לֶּה תּוֹלְדֹ֣ת שֵׁ֔ם שֵׁ֚ם בֶּן־מְאַ֣ת שָׁנָ֔ה וַיּ֖וֹלֶד אֶת־אַרְפַּכְשָׁ֑ד שְׁנָתַ֖יִם אַחַ֥ר הַמַּבּֽוּל׃
 וַֽיְחִי־שֵׁ֗ם אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־אַרְפַּכְשָׁ֔ד חֲמֵ֥שׁ מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
וְאַרְפַּכְשַׁ֣ד חַ֔י חָמֵ֥שׁ וּשְׁלֹשִׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־שָֽׁלַח׃
 וַֽיְחִ֣י אַרְפַּכְשַׁ֗ד אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־שֶׁ֔לַח שָׁלֹ֣שׁ שָׁנִ֔ים וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
 וְשֶׁ֥לַח חַ֖י שְׁלֹשִׁ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־עֵֽבֶר׃
 וַֽיְחִי־שֶׁ֗לַח אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־עֵ֔בֶר שָׁלֹ֣שׁ שָׁנִ֔ים וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
 
Gen 11:10 These are the generations תּוֹלְדֹת toldot of שֵׁם Sheim (Name): שֵׁם Sheim was a hundred years old, and begat that specific אֶת־אַרְפַּכְשָׁד Arfachshad (light trickles from the breast) two years after the flood: Gen 11:11 And שֵׁם Sheim (Name) lived after he begat אֶת־אַרְפַּכְשָׁד Arfachshad (light trickles from the breast) five hundred years, and begat sons and daughters. Gen 11:12 And אֶת־אַרְפַּכְשָׁד Arfachshad (light trickles from the breast) lived thirty five years, and begat the specific אֶת־שָלַח Shalach (Sprout, go forth, new life): Gen 11:13 And אֶת־אַרְפַּכְשָׁד Arfachshad (light trickles from the breast) lived after he begat שָלַח Shalach (Sprout, go forth, new life) four hundred and three years, and begat sons and daughters. Gen 11:14 And שָלַח Shalach (Sprout, go forth, new life) lived thirty years, and begat that specific אֶת־עֵבֶר Eiver (The region beyond): Gen 11:15 And שָלַח Shalach (Sprout, go forth, new life) lived after he begat עֵבֶר Eiver (The region beyond) four hundred and three years, and begat sons and daughters.
 
The Name produced light from His breast and the light produced new life. That new life lived in the region beyond.
 
 וַֽיְחִי־עֵ֕בֶר אַרְבַּ֥ע וּשְׁלֹשִׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־פָּֽלֶג׃ וַֽיְחִי־עֵ֗בֶר אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־פֶּ֔לֶג שְׁלֹשִׁ֣ים שָׁנָ֔ה וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃ וַֽיְחִי־פֶ֖לֶג שְׁלֹשִׁ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־רְעֽוּ׃
 וַֽיְחִי־פֶ֗לֶג אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־רְע֔וּ תֵּ֥שַׁע שָׁנִ֖ים וּמָאתַ֣יִם שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃ 
 
Gen 11:16 And עֵבֶר Eiver (The region beyond) lived thirty four years, and begat that specific אֶת־פֶּלֶג Peleg (division): Gen 11:17 And עֵבֶר Eiver (The region beyond) lived after he begat פֶּלֶג Peleg (division) four hundred and thirty years, and begat sons and daughters. Gen 11:18 And פֶּלֶג Peleg (division) lived thirty years, and begat that specific אֶת־רְעוּ Reu (Friend): Gen 11:19 And פֶּלֶג Peleg (division) lived after he begat רְעוּ Reu (Friend) two hundred and nine years, and begat sons and daughters.
 
Division was born from the region beyond and after some time a friend was born out of division.
 
וַיְחִ֣י רְע֔וּ שְׁתַּ֥יִם וּשְׁלֹשִׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־שְׂרֽוּג׃
 וַיְחִ֣י רְע֗וּ אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־שְׂר֔וּג שֶׁ֥בַע שָׁנִ֖ים וּמָאתַ֣יִם שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
 וַיְחִ֥י שְׂר֖וּג שְׁלֹשִׁ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־נָחֽוֹר׃
 וַיְחִ֣י שְׂר֗וּג אַחֲרֵ֛י הוֹלִיד֥וֹ אֶת־נָח֖וֹר מָאתַ֣יִם שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
 
Gen 11:20 And רְעוּ Reu (Friend) lived thirty two years, and begat that specific אֶת־שְׂרוּג Serug (branch): Gen 11:21 And רְעוּ Reu (Friend) lived after he begat שְׂרוּג Serug (branch) two hundred and seven years, and begat sons and daughters. Gen 11:22 And שְׂרוּג Serug (branch) lived thirty years, and begat Nachor (Snorting, Noble, Freeman): Gen 11:23 And שְׂרוּג Serug (branch) lived after he begat that specific אֶת־נָחוֹר Nachor (Snorting, Noble, Freeman) two hundred years, and begat sons and daughters.
 
The friend gave birth to a branch and the branch gave birth to a freeman.
 
 וַיְחִ֣י נָח֔וֹר תֵּ֥שַׁע וְעֶשְׂרִ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־תָּֽרַח׃
וַיְחִ֣י נָח֗וֹר אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־תֶּ֔רַח תְּשַֽׁע־עֶשְׂרֵ֥ה שָׁנָ֖ה וּמְאַ֣ת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
 וַֽיְחִי־תֶ֖רַח שִׁבְעִ֣ים שָׁנָ֑ה וַיּ֙וֹלֶד֙ אֶת־אַבְרָ֔ם אֶת־נָח֖וֹר וְאֶת־הָרָֽן׃
 
Gen 11:24 And נָחוֹר Nachor (Snorting, Noble, Freeman) lived nine and twenty years, and begat that specific אֶת־תָּרַח Terach (Seek the Spirit: tur-ruach): Gen 11:25 And נָחוֹר Nachor (Snorting, Noble, Freeman) lived after he begat תָּרַח Terach (Seek the Spirit: tur-ruach) an hundred and nineteen years, and begat sons and daughters. Gen 11:26 And תֶרַח Terach (Seek the Spirit: tur-ruach) lived seventy years, and begat that specific אֶת־אַבְרָם Avram (Father of a great people or, Great Father of a people), that specific אֶת־נָחוֹר Nachor (Snorting, Noble, Freeman), and that specific אֶת־הָרָן Haran (Mountain climber).
 
The freeman gave birth to those seeking the Spirit and those seeking the Spirit gave birth to the father of a great nation and to a freeman and one who ascended the mountain.
 
The Generations of Terach [Seek the Spirit]
 
וְאֵ֙לֶּה֙ תּוֹלְדֹ֣ת תֶּ֔רַח תֶּ֚רַח הוֹלִ֣יד אֶת־אַבְרָ֔ם אֶת־נָח֖וֹר וְאֶת־הָרָ֑ן וְהָרָ֖ן הוֹלִ֥יד אֶת־לֽוֹט׃
 
Gen 11:27 Now these are the generations תּוֹלְדֹת toldot of תֶרַח Terach: תֶרַח Terach (Seek the Spirit: tur-ruach) begat that specific אֶת־אַבְרָם Avram (Father of a great people or, Great Father of a people), נָחוֹר Nachor (Snorting, Noble, Freeman), and הָרָן Haran (Mountain climber); and הָרָן Haran (Mountain climber) begat that specific אֶת־לֽוֹט Lot (covering).
 
These are the generations of those who sought the Spirit. Those who were seeking the Spirit gave birth to a father of a great people, who scaled a mountain and received a covering.
 
וַיָּ֣מָת הָרָ֔ן עַל־פְּנֵ֖י תֶּ֣רַח אָבִ֑יו בְּאֶ֥רֶץ מוֹלַדְתּ֖וֹ בְּא֥וּר כַּשְׂדִּֽים׃
 
Gen 11:28 And הָרָן Haran (Mountain climber) died before his father תֶרַח Terach (Seek the Spirit: tur-ruach) in the land of his birth, in אוּר Ur (Flame, light) of the כַּשְׂדִּים Kasdiym (Increasing ones: a plural form of kesed [increase]).
 
The one who climbed the mountain died in the presence of the one seeking the light in the land of his birth in the light of the increasing ones.
 
וַיִּקַּ֨ח אַבְרָ֧ם וְנָח֛וֹר לָהֶ֖ם נָשִׁ֑ים שֵׁ֤ם אֵֽשֶׁת־אַבְרָם֙ שָׂרָ֔י וְשֵׁ֤ם אֵֽשֶׁת־נָחוֹר֙ מִלְכָּ֔ה בַּת־הָרָ֥ן אֲבִֽי־מִלְכָּ֖ה וַֽאֲבִ֥י יִסְכָּֽה׃
 
Gen 11:29 And אַבְרָם Avram (Father of a great people or, Great Father of a people) and נָחוֹר Nachor (Snorting, Noble, Freeman) took to themselves wives: the name of אַבְרָם Avram’s (Father of a great people or, Great Father of a people) wife was שָׂרָי Saray (My Princess); and the name of נָחוֹר Nachor’s (Snorting, Noble, Freeman) wife, מִלְכָּה Milkah (Queen), the daughter of הָרָן Haran (Mountain climber), the father of מִלְכָּה Milkah (Queen), and the father of יִסְכָּה Yiskah (she will look out, she will see).
 
The father of a great people and a freeman took wives, the father of a great people married a Princess and the freeman married a Queen, the daughter of the one who ascended the mountain: he had also begotten she who will see.
 
וַתְּהִ֥י שָׂרַ֖י עֲקָרָ֑ה אֵ֥ין לָ֖הּ וָלָֽד׃
 וַיִּקַּ֨ח תֶּ֜רַח אֶת־אַבְרָ֣ם בְּנ֗וֹ וְאֶת־ל֤וֹט בֶּן־הָרָן֙ בֶּן־בְּנ֔וֹ וְאֵת֙ שָׂרַ֣י כַּלָּת֔וֹ אֵ֖שֶׁת אַבְרָ֣ם בְּנ֑וֹ וַיֵּצְא֨וּ אִתָּ֜ם מֵא֣וּר כַּשְׂדִּ֗ים לָלֶ֙כֶת֙ אַ֣רְצָה כְּנַ֔עַן וַיָּבֹ֥אוּ עַד־חָרָ֖ן וַיֵּ֥שְׁבוּ שָֽׁם׃
 וַיִּהְי֣וּ יְמֵי־תֶ֔רַח חָמֵ֥שׁ שָׁנִ֖ים וּמָאתַ֣יִם שָׁנָ֑ה וַיָּ֥מָת תֶּ֖רַח בְּחָרָֽן׃
 
Gen 11:30 But שָׂרָי Saray (My Princess) was barren; she had no child. Gen 11:31 And תָּרַח Terach (Seek the Spirit: tur-ruach) took אַבְרָם Avram (Father of a great people or, Great Father of a people) his son, and לֽוֹט Lot (covering) the son of הָרָן Haran (Mountain climber) his son's son, and שָׂרָי Saray (My Princess) his daughter in law, his son אַבְרָם Avram’s (Father of a great people or, Great Father of a people)  wife; and they went forth with them from אוּר Ur (Flame, light) of the כַּשְׂדִּים Kasdiym (Increasing ones: a plural form of kesed [increase]), to go into the land of כְּנַעַן Kenaan (Lowland, Slave, Merchant, Servant); and they came unto הָרָן Haran (Mountain climber), and dwelt there. Gen 11:32 And the days of תֶרַח Terach (Seek the Spirit: tur-ruach) were two hundred and five years: and תֶרַח Terach (Seek the Spirit: tur-ruach) died in (Mountain climber).
 
The princess was unable to have children so the one seeking the Spirit took her husband, the father of a great nation and the covering from the one who ascended the mountain and the princess; and went out from the light of the increasing ones to go into the land of slavery. And they came to the mountain of ascent and lived there. The one seeking the Spirit died on the mountain of ascent.
 
A Paraphrase of Genesis 11:10-32
Using the Meanings of the Genealogical Names
 
The following paraphrase should be treated as a remez (hint) based allegory which uses the p’shat (plain) meaning of the Hebrew names to generate a d’rash (comparative teaching) or mashal (parable) and nothing more. I am in no way suggesting that this is the p’shat (plain) meaning of the text, which is an historical, literal genealogy recording the link between Shem and Avram.
 
I have represented the meanings of the Hebrew names to the best of my understanding and where the names have multiple meanings I have chosen the meaning that I believe best fits the present text in light of the metanarrative of the Biblical Canon.
 
The Generations of the Name: A Paraphrase Using Name meanings (Genesis 11:10-26)
 
The Name produced light from His breast and the light produced new life. That new life lived in the region beyond. Division was born from the region beyond and after some time a friend was born out of division. The friend gave birth to a branch and the branch gave birth to a freeman. The freeman gave birth to those seeking the Spirit and those seeking the Spirit gave birth to the father of a great nation and to a freeman and one who ascended the mountain.
 
The Generations of those who seek the Spirit: A Paraphrase Using Name meanings (Genesis 11:27-32)
 
These are the generations of those who sought the Spirit. Those who were seeking the Spirit gave birth to a father of a great people, who scaled a mountain and received a covering. The one who climbed the mountain died in the presence of the one seeking the light in the land of his birth in the light of the increasing ones. The father of a great people and a freeman took wives, the father of a great people married a Princess and the freeman married a Queen, the daughter of the one who ascended the mountain: he had also begotten she who will see. The princess was unable to have children so the one seeking the Spirit took her husband the father of a great nation and the covering from the one who ascended the mountain and the princess and went out from the light of the increasing ones to go into the land of slavery. And they came to the mountain of ascent and lived there. The one seeking the Spirit died on the mountain of ascent.
 
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