Introduction:
At the age of 140 years Avraham had arranged for the marriage of Isaac. The Torah now sums up the remaining 35 years and concludes Avraham’s journey with a clear reminder of the distinction that both God and Avraham have made between Isaac, the chosen child of Sarah’s womb and the children of Avraham’s concubines (Hagar & Keturah).
Because Ishmael no longer has a part in the ongoing story of Israel, the Torah simply lists his offspring and then continues on with the story of Isaac.
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Some have suggested that because the Torah doesn’t recorded all of the extraneous events of the time, that it is therefore, not a history book. This is ludicrous, how many other histories have been recorded by peoples and empires, focusing only on the elements of history that applied to their own viewpoint and primary goals? The Torah, like those other histories, is telling the factual history of a single people. Unlike those secular histories, it is also conveying the spiritual history of all peoples.

Before beginning we should take pause and reflect on where we are. We are at the centre of the book of Genesis and are about to conclude Chaiyei Sarah by acknowledging the passing on of Avraham. Then we begin again with the generations of Israel (Yaakov). After all, this is the book of beginning.

What follows is full of increase, suffering, hope and redemption.

Gen 25:1 And increasing (v’yosef), Avraham took a wife, and her name was Keturah (Hebrew: Incense, as in a fragrant offering. Aramaic: Restrained).
 
This chapter begins with the Hebrew, “v’yosef” (and increase). It is of course no accident that this will become the name of Israel’s (Yaakov’s) son of redemption Joseph (Yosef: increase). It is unfortunate therefore, that so many English versions of the Bible omit the full meaning and render the text as, “And Abraham took another wife”.
 
Some of the sages suggest that Keturah is in fact Hagar by another name, however, this is unlikely given that with the exception of Sarah, we are told of two women in Avraham’s life, Hagar and Keturah: and the text tells us that he sent them away (Genesis 21:14; 25:6). Meaning that they were not the same woman but two separate women.
 
Some have been inclined to criticize Avraham for not taking another wife from his own people, however, Avraham knew that it would be through his son Isaac that God’s promise would be fulfilled, so it makes sense that he not seek to compromise Isaac’s chosen status by giving his seed to another woman of his own bloodline. The lesson learned from God’s plan for Isaac is not one of racial supremacy but of chosen intimacy.
 
“It is not because you are more numerous than all the peoples that Adonai set His love on you and chose you—for you are the least of all peoples.” –D’varim (Deuteronomy) 7:7 TLV
 
Gen 25:2 And she bore him Zimran (musician), and Yokshan (snare), and M’dan (Contention) and Mid’yan (Strife) and Yishbak (He leaves, releases), and Shuach (humble). Gen 25:3 And Yokshan (snarer) begot Sheva (Seven, oath), and D’dan (Low Country). And the sons of D’dan (Low Country) were Ashurim (steps), and L’tushiym (sharpened, hammered), and L’ummiym (peoples). Gen 25:4 And the sons of Mid’yan (Strife): Ephah (gloomy darkness), and Epher (Young animal) and Chanoch (dedicated, comforter), and Avida (My father knows), and Eldaah (God has known). All these were the children of Keturah (Incense).
 
Many of these children would later become peoples who persecuted Israel and sought her demise.
 
Gen 25:5 And Avraham gave all that he had to Yitzchak (Isaac). Gen 25:6 But to the sons of the concubines, that Avraham had, Avraham gave gifts; and he sent them away from Yitzchak (Isaac) his son, while he yet lived, eastward, unto the east country.
 
The point of this account is not to show disrespect to the sons of Avraham’s concubines but simply to show the distinction God had made between them and his chosen, Isaac. Avraham provides for all his household but gives Isaac both the physical and spiritual inheritance according to the promises and gifts of HaShem which are upon Avraham and the coming nation of Israel which is to be born of his trust.
 
“In Isaac shall your seed be called” –Genesis 21:12
 
Gen 25:7 And these are the days of the years of Avraham's life which he lived, a hundred, sixty and fifteen years.
 
According to tradition, Avraham died in the year 2123 from creation (Seder Olam). The record of Avraham’s years, which follows a similar format to that of Sarah, is said to reflect a progression of righteousness that culminates in a child-like innocence in his latter days.
 
The number one hundred again represents the completed purposes of God for Avraham and his descendants multiplied (10 x10), reflecting an eternal promise of completion and perpetuity.
 
The number sixty is the sum of 30 and 30, making is representative of two fulfilled promises of God (10 x 3).
 
The Be’er Mayim Chaim makes a correlation between a sinless state and the number seventy (60 + 10 of 15). The number seventy is also a Hebrew number that represents the nations, which is fitting, given that Avraham is the father of many nations.
 
The number fifteen is the sum of seven and seven plus one, that is a double completion that has had eternity added to it.
 
Avraham was 100 when Isaac was born (Gen. 21:5), and Isaac 60 when Jacob and Esau are born (Gen. 25:26), therefore, having lived to 175, Avraham died when Jacob and Esau were 15 years of age respectively. Thus Avraham saw the promises of God made certain in Jacob’s birth.
 
Gen 25:8 And giving up his spirit (vayiga) Avraham died grey (in a good old age), old, satisfied, and full of years; and was received by his people.
 
The Hebrew, “vayeiaseph” can be read as “gathered, received etc.” I prefer, “received”. The Angel of Hashem gathers, the people of HaShem receive. The Yehudiym (Jewish people) have believed in Gan Eden (Paradise) from ancient times. This expression of God’s gathering Avraham to his people is one of the many reasons for this long held belief.
 
The concept of the afterlife is also alluded to in the book of Job 3:13-14 and Genesis 47:30.
 
Gen 25:9 And Yitzchak (Isaac: He laughs) and Yishmael (He hears God) his sons brought him into the cave of Machpelah (double), in the field of Ephron (fawn like) the son of Tzochar (red) the Hitti (Descendant of terror), which is before Mamre (Strength);
Gen 25:10 the field which Avraham purchased from the children of Chet (Terror); there was Avraham interred (Kubar, root: Kever grave), with Sarah his wife.
 
It seems that while Ishmael did not share in the inheritance of Isaac, he did none the less maintain, at least in their generation, an amicable relationship with his brother. One might also conclude that he had come to respect God’s choosing of Isaac. To see the brothers here in unity is heart-warming and inspires hope for the present generation of Jews and Arabs. It is worth noting that it is Ishmael alone, out of all the other children of Avraham, who attends the internment of his father’s body at Hebron. A similar reunion would later occur between Jacob and Esau at the death of Isaac (Genesis 35:29).
 
The Hebrew, “Kubar” translated here as, “buried” is better understood to mean, “Interred”. After all, the bodies were placed into the burial cave rather than buried beneath the ground. To this day the traditional method of Hebrew burial involves placing the body above ground in an encased mini stone or concrete tomb. For the Jew, burial is not the placing of a body beneath the ground. This is in part due to the belief in the resurrection of the dead at the final day, Yom Ha-Din.
 
The Hebrew word for grave, “Kever” and the Hebrew word for the place of the dead, “Sheol” convey very different things. The former is a physical location, usually above ground, the latter is a spiritual location, identified as being beneath. Contrary to popular and misleading liberal Christian theology, Sheol (place of the dead) and Kever (grave, above ground) are not synonymous. A simple understanding of the Hebrew language refutes such ludicrous nonsense. Make no mistake, there is a Gehinom (Hell) and a Gan Eden (Bosom of Avraham, Paradise).
 
Gen 25:11 And it came to pass after the death of Avraham, that God blessed Yitzchak his son; and Yitzchak dwelt by Beer-lachai-roi (Well of the Life giving Seer).
 
It is possible that Isaac and Ishmael spent time here together comforting each other over the loss of their father. This is the place where Isaac seems to find solace in God. He was coming from Beer-l’achai-roi when he met Rivkah following his mother’s passing, and now he is there again after his father’s passing. I believe this was a place of solemn worship of God for Isaac, a place where he was both physically and spiritually refreshed by the waters of The Living Seer (The Malakh of HaShem). A sacred location for restorative retreat.
 
Gen 25:12 Now these are the generations (Toledot) of Ishmael, Avraham's son, whom Hagar the Egyptian, Sarah's handmaid, bore to Avraham. Gen 25:13 And these are the names of the sons of Ishmael (Hears God), by their names, according to their generations: the first-born of Ishmael, Nevayot (Fruit bearing); and Keidar (Mourning), and Ad’b’eil (Disciplined by God), and Mivsam (sweet odour, balsam spice),
 
We note first that Ishmael is honoured by being linked to Avraham through Sarah, his mother being named as a handmaid of the matriarch. He is also circumcised into Avraham’s physical and spiritual heritage and is therefore received by Avraham’s people at his death.
 
Of the many sons born to Ishmael, the most noteworthy are Nevayot and Keidar, both of whom are mentioned in Isaiah 60:7, where these sons of Ishmael come up to the house of HaShem to worship together with Israel in the time when Hashem will dwell with all humanity forever. Their names are important, because we bear fruit (Nevayot) only after we mourn (Keidar) the role we have played in killing God’s Mashiyach because of our sinful actions.
 
“All Kedar’s flocks will be gathered to you.
Nebaioth’s rams will minister to you.
They will go up with favor on My altar,
and I will beautify My glorious House.” –Yishaiyahu (Isaiah) 60:7 TLV
 
Gen 25:14 and Mishma (A thing heard), and Dumah (Silence), and Massa (Burden);
Gen 25:15 Hadad (Mighty), and Teiyma (Desert), Yetur (encircled), Naphish (Take a breath, refresh), and Keid’mah (Go before, original);
 
The names of Ishmael’s children seem to allude to the journey of his brother’s soon to be born son Yaakov (Israel).
 
“A thing heard in silence, a burden upon the mighty, in the desert they will be encircled and refreshed by the Original One Who goes before them.”
 
Gen 25:16 these are the sons of Ishmael, and these are their names, by their villages, and by their encampments; twelve princes according to their nations. Gen 25:17 And these are the years of the life of Ishmael, a hundred and thirty and seven years;
 
It seems that Ishmael truly repented of his mocking behaviour toward Isaac. The fact that he was present at his father’s burial and this listing of years which indicates his connection to the righteous ones, Avraham and Sarah, can only mean that he died in right standing before Hashem. He is 100 (Tenfold completion), 30 (3 x 10) Unity of God multiplied in completion, and 7, the perfection of life and the present display of God’s glory. One can only conclude that no one who turns toward God will be left out in the darkness. Return then, each of you, and be redeemed.
 
And he gave up his spirit and died; and was received by his people. Gen 25:18 And they dwelt from Chavilah (circle) unto Shur (Wall) that is before Egypt, as one goes toward Ashurah (step): alongside all his brothers he did settle.
 
Ishmael, being a son of Avraham, like Jacob, also had twelve princes born to him. He was greatly blessed according to the Word of Hashem and he was received by his people both Ivri (Avraham) and Mitzrayim (Egyptians). He is a foreshadowing of a day when all who trust in HaShem through Yeshua will be received into the eternal people of HaShem.
 
Toledot
 
The Torah Portion Toledot begins here. This is the centre of the Torah and the inception of Yaakov, Israel. Hence it is known as Toledot, Generations.
 
Gen 25:19 And these are the generations (Toledot) of Yitzchak (Isaac), Avraham's son: Avraham begot Yitzchak (Isaac). Gen 25:20 And Yitzchak (Isaac) was forty years old when he took Rivkah (Secure, tightly bound), the daughter of Bet’uel (House of God) the Aramean (exalted) of Padan-aram (Field of the exalted), the sister of Laban (White) the Aramean, to be his wife.
 
Isaac’s marriage to Rivkah at 40 years is another example of the reason for the symbolic use of the number. 40 indicates the completion of one thing and the beginning of another. Isaac is about to seed his son Jacob who will become Israel, the chosen people of HaShem.
 
Gen 25:21 And Yitzchak (Isaac) entreated HaShem (YHVH: Mercy) for his wife, because she was barren; and HaShem (YHVH: Mercy) let Himself be entreated of him, and Rivkah his wife conceived.
 
Rivkah’s bareness connects her to both Sarah before her and Rachel after her. The Matriarchs of Israel are each burdened with fruitless weakness in order to encourage them to turn to HaShem and receive their strength and fruitfulness from Him. Thus the strength and fruit of this fallen world are replaced by the eternal strength and fruitfulness of God.
 
This verse is one of the best examples in the Torah of how prayer works. Prayer is a conversation which God initiated before creation. A conversation which we only ever respond to. Prayer is a gift from God that allows us to traverse the line between the temporary and the eternal. When we call upon him it is not for His sake but for ours, after all, He need not be told our thoughts and desires, He knows all. Thus Isaac entreats, and God allows Himself to be entreated. He allows His creation to participate in that which He has already firmly decided. The reason for Rivkah’s barren state was so that Rivkah and Isaac might become fully reliant on God. Once again the child to be born has been chosen in God from before the creation of the world.
 
Isaac is sixty at the birth of Jacob and Esau, which means Rivkah was to wait twenty years to receive the answer to Yitzchak’s prayers for fertility.
 
Gen 25:22 And the children struggled together within her; and she said: 'If this has to happen, therefore, why to me?’ And she walked forth seeking HaShem (YHVH: Mercy).
 
The struggle within Rivkah shows the purpose of HaShem from before the birth of the children. Rivkah’s concern over what was happening with her unborn children is yet another opportunity for her to turn toward God and seek His guidance. This decision reveals Rivkah’s righteous character in the same way that Isaac’s pleading for her fertility revealed his. Both Isaac and Rivkah show that they understand their own weakness and their need for God’s help.
 
The sages suggest that Rivkah sought out Shem (Name), who, according to the sages, ran an academy of spiritual learning. However, I see this as a revisionist view of the events, after all, the introduction of academies of Jewish learning and Torah study comes at a much later date and there is no indication either explicit or implicit within the text to suggest that they existed prior to the birth of Israel.
 
It’s also possible that Rivkah enquired of God by seeking out Avraham (Who was still alive at this time), or through Melki-tzedek of Shalem. Regardless of how Rivkah went about her enquiry, the result is the same, she heard from God personally.
 
What seems most likely however, is that Rivkah, as the text says, walked with God. Thus, in seeking God through the physical act of walking alone (humanly speaking) and the spiritual act of agreeing with Him, Rivkah received the Word of God in intimate communication.
 
Jacob’s journey from womb to tomb is summed up by the prophet Hoshea (salvation):
 
“In the womb he grasped his brother’s heel,
and in his vigor he strove with God.
5 Yes, he wrestled with the angel and won;
he wept and sought his favor.
At Bethel he will find us,
    and there He will speak with us.
6 Even Adonai Elohei-Tzva’ot--
Adonai is His memorial-Name.
7 So you should return to your God,
keep covenant loyalty and justice,
and wait for your God continually.” –Hosea 12:4-7 TLV
 
Gen 25:23 And HaShem (YHVH: Mercy) said to her: Two nations are in your womb, and two peoples shall be separated from your inner parts; and the one people shall be stronger than the other people; and the elder shall serve the younger.
 
It’s important to note that this was revealed only to Rivkah. This explains why Yitzchak seems so oblivious to God’s purpose in raising up Yaakov to be heir to the promises of Avraham. Rivkah keeps this revelation of God to herself and acts on it at the appropriate time. Understanding this helps us to avoid passing judgement on Rivkah’s actions regarding the deceiving of Isaac in order to gain the blessing for Yaakov.
 
HaShem makes it clear at the conception of these two nations that He has already purposed for the lesser to rule over the greater. This remains the purpose of God today for His chosen people ethnic Israel. It is through ethnic Israel that Messiah has come and it is for her that He will return to rule over the nations.
 
‘Yet before the sons were even born and had not done anything good or bad—so that God’s purpose and choice might stand not because of works but because of Him who calls— it was said to her, “The older shall serve the younger.”’ –Romans 9:11-12 TLV
 
“’Was Esau not Jacob’s brother?’
—it is the declaration of Adonai--
‘Yet I loved Jacob and Esau I hated.’” –Malachi 1:2-3 TLV
 
Love and hate are used here to distinguish between that which is chosen to illuminate the Gospel of God’s redemptive purpose and that which resists the calling of salvation.
 
Gen 25:24 And when her days to be delivered were fulfilled, behold, there were twins in her womb.
 
The discovery of the twins is obviously a surprise to Isaac and the midwife, but as is the case with many of the female heroes of the Scriptures, Rivkah has already received inside information from HaShem.
 
Gen 25:25 And the first came forth red (admoni), covered in a hairy mantle; and they called his name Eisav (Hairy).
 
The sages suggest that the redness of Esau’s appearance was an indication of his future character. The Midrash understands the redness to represent bloodshed, inferring that the child will shed much blood in his life time. David, the king of Israel is also described as being red (ruddy), which the Rabbis interpret as signifying the fact that he would shed the blood of Israel’s enemies. Therefore, the redness alone denotes neither wicked blood shed nor righteous killing.
 
Rashi explains that the name Eisav means, “Completely developed or full grown”, hence the detail of the hairy mantle covering Esau’s body.
 
Gen 25:26 And after that came forth his brother, and his hand had hold on Eisav's heel; and he named him Yaakov (Jacob: follower, overcomer, grasps at the heel). And Yitzchak (Isaac) was sixty years old when she bore them.
 
It’s foolish to suggest, as many of our rabbis have, that Jacob was somehow conceived first and therefore, was the rightful firstborn. This contradicts the Torah itself which shows clearly through God’s word to Rivkah, that the greater (firstborn) Esau will serve the lesser (second born) Jacob.
 
 “It is not because you are more numerous than all the peoples that Adonai set His love on you and chose you—for you are the least of all peoples.” –Deuteronomy 7:7 TLV
 
The point of this story is to once again show that right standing with God comes through election and response rather than through the strength of the natural order. Jacob is to carry on the spiritual mission of Avraham and Isaac, therefore, he must be named by God as heir and not chosen according to societal norms.
 
We note that while the text says, “they called his name Esau” it goes on to say, “He named him Jacob”. Who is the, “He” here? It is either Isaac or God Himself. Either way, the name issues from God.
 
The name Yaakov is a play on the Hebrew word, “ekev” meaning heel. Yaakov, for obvious reasons, is also understood figuratively to mean, “Follower, overcomer”, but literally means, “May he be at the heels”, that is, “One who closely follows”, and figuratively, “May God be his rear guard”.
 
What the name Yaakov does not mean however, is, “deceiver”: a meaning often given to the name by overzealous Christian pastors intent on defining Jacob by the events surrounding his acquiring of the blessing of the first born, something that was, by that time, rightfully belonged to him.
 
Gen 25:27 And the boys grew; and Eisav knew hunting, a man of the field; and Yaakov (grasps at the heal) was a morally innocent man, who dwelt in tents.
 
Much is presumed upon the text of this story by both rabbinical teachers and Christian scholars. Both the traditional Jewish commentary and the popular Christian English translations are misleading. The text itself tells us all we need to know concerning the two young men.
 
Esau it seems had a one track mind. He knew hunting. The Hebrew, “yodeah” denotes intimate knowledge, meaning that Esau was devoted to the practice. He seems to have been a practical man’s man. The proverbial delight of his father’s eye. There is no reason to add invented character flaws to Esau at this point. That becomes obvious in the pursuant verses.
 
Jacob on the other hand is a student, dwelling in tents, perhaps even learning how to care for the home. The Hebrew tells us that he is, “Tam” meaning, “Perfect, complete, wholesome, moral, innocent etc.” This sets Jacob apart, for there is no reference made of Esau’s moral character, either positive or negative. This also fly’s in the face of the accusations of so many Christian scholars, who claim that Jacob was a deceiver at heart. The Hebrew text firmly states otherwise.
 
Gen 25:28 Now Yitzchak (Isaac) loved Eisav, because he ate of his venison; and Rivkah loved Yaakov (follower).
 
It seems quite natural that Yitzchak, a man of the land, favours Esau. It appears that the way to Yitzchak’s heart (lev: core being) was through his stomach. Rivkah on the other hand, being sensitive, and a keeper of the tents of Yitzchak, favours Jacob, a good young man, concerned with morality and the keeping of the home. Neither parent is better than the other. Each loves according to the path God has set before them. At this point both the hunter and the student are acting according to the gifts God has given them. However, it is once again the mother that has spiritual insight (Gen. 21:9-13), the father appearing blind to the higher purpose of God (Gen. 27:1-45).
 
God’s favouring the younger son is already attested to in the story of Cain and Abel (Gen 4:4-5) and in a slightly different way with regard to Ishmael and Isaac (Gen. 21:12). It will also become a central aspect of the story of Joseph (Gen. 37:3). All this alludes to the outworking of God’s plan to use the foolish and weak things of the fallen world to shame those considered to be wise and strong.
 
Gen 25:29 And Yaakov (follower) simmered a stew; and Eisav (Hairy) came in from the field, and he was exhausted. Gen 25:30 And Eisav said to Yaakov: ‘Pour into me now, some of that very red stuff, for I am exhausted.' Therefore his name is called Edom (red).
 
First, we must understand that Esau, while exhausted, was in no real physical danger. His actions are that of a demanding and impudent man lacking in manners. Sforno suggests that onlookers gave Esau the name Edom (red) based on his foolish demand to have the red stew poured down his throat immediately.
 
Gen 25:31 And Yaakov said: 'Sell this day your birth right to me.'
 
Perhaps Rivkah had told Yaakov of the Lord’s purpose for him. Or, Yaakov, responding to his brother’s brash request, is simply jesting. From the perspective of God’s purpose, this is a clear statement of sale, made on a specific day, “Cayom”. In much the same way that the purchase of the cave at Machpelah was clearly stated, the possession of the birth-right of Isaac’s household is now recorded for posterity.
 
The birth-right is the status given to the first born and a double share of the estate (Deut. 21:17). It denotes authority over the household which is subject only to the male patriarch and only until his death, at which time it denotes complete authority over the household. With the birth-right comes the right of the blessing of the first born, which is to be given prior to the passing on of the patriarch. Additionally, in this case, it also carries the responsibility of carrying on the calling of God and the establishment of His chosen people in redemptive relationship to Him.
 
Gen 25:32 And Eisav said: 'Behold, I’m about to die; and what profit shall the birth right be for me?'
 
Esau may well have been exhausted and hungry, but not to the point of death. If he had been the Torah would have read, “Esau came in from the field, exhausted and near death”. Esau’s statement is hyperbole. We use the same colloquial metaphors today, “I’m dying of thirst” and, “My leg is killing me”. The fact that this rash language is employed by Esau when something as sacred and binding as his birth-right is at stake illuminates his true character and makes what follows seem even more despicable.
 
Alternatively, Rashi suggests that because at that time it was the eldest son’s role to perform sacrificial offerings before God, and because Esau knew that his sinful lifestyle might see him struck down in the presence of Hashem while performing these rites, he was looking for an opportunity to sell his birth right to Yaakov. Thus, “I’m about to die” would refer to his fear of being struck down by God because of his unholy lifestyle. However, given that Esau later became violently angry over the loss of the blessing of his father, it seems unlikely that Rashi’s assertion is correct.
 
Gen 25:33 And Yaakov said: 'Swear to me first'; and he swore to him; and he sold his birth right to Yaakov.
 
Not only did Esau offer the birth right as payment, he also took an oath confirming the sale. This is the testimony of two witnesses, which remains a requirement of the Torah to this day. Yaakov has become the rightful heir of Isaac’s physical possessions and Avraham’s spiritual calling.
 
There is no deception here. All is conducted out in the open before the camp of Isaac’s retinue. Jacob’s actions are not in the least sinful. He seems to be motivated by a deeper understanding of the sacred role that the birth-right will play in his life.
 
Gen 25:34 And Yaakov gave Eisav bread and lentil stew; and he did eat and drink, and rose up, and went his way. So Eisav despised his birth right.
 
The Torah waits to identify the stew until after the transaction has taken place in order to emphasize the incredible disregard that Esau had for the sacred nature of his birth-right. Esau has eaten and risen, satisfied with the food and with what he has done. Even after enjoying the meal he is said to have despised his birth-right. Meaning that he continued to despise it. In doing so Esau shows contempt not only for the physical wealth of his father’s house but also for the spiritual mission that the birth right carries.

The writer of the book of Hebrews leaves us in no doubt as to the character of Esau:

“Also see to it that there is no immoral or godless person—like Esau, who sold his birth-right for one meal.” –Hebrews 12:16
The writer of Hebrews agrees with the Targums, seeing Esau as the antithesis to those who trust God and look in hope toward the Olam Haba [World to Come] (Hebrews 11).

"And he despised his part in the world to come, and denied the resurrection of the dead;'' –Targum Yerushalayim

"On that day he committed five transgressions; he performed strange worship (committed idolatry), he shed innocent blood, he lay with a virgin betrothed, he denied the life of the world to come, and despised the birth-right;'' –Targum Yonatan

“For you know that later, when he wanted to inherit the blessing, he was rejected. He found no chance for repentance, though he begged for it with tears.” –Hebrews 12:17

It is important to remember this transaction as we read forward and encounter the deception employed to gain Isaac’s deathbed blessing. We must take note that the blessing of the first born belongs to the child who holds the birth-right. The Torah has established here a clear precedent that identifies Yaakov as being the rightful heir and the one to whom the blessing of the first born must be given.
 
© Yaakov Brown 2016

Introduction:
​
Genesis 24 continues the Torah portion Chaiyei Sarah (Life of Sarah) and shows us how the spiritual vistas created by a righteous person’s life can reach beyond the temporary existence of the present world into the lives of the generations that follow. The household (beit) of Milcah (22:20-23; 24:28) and the tent (o’helah) of Sarah are symbolic elements of this narrative that convey the ongoing impact of the comforting presence of Israel’s matriarchs and in Yitzchak’s life, the poignant reminder of his mother’s comfort. Thus we recall the well-known Hebrew phrase, “L’dor v’dor” (Unto generation and generation).

The life of Sarah was a life of comfort (nachum) that seeded comfort for the generations to come. The last line of chapter 24 reads, “Yitzchak was comforted after his mother”, meaning that the gift of Rivkah as a wife and companion brought comfort to Yitzchak, thus continuing the godly comfort given to him by his mother Sarah, who had now passed into Gan Eden (Paradise).

Genesis 24 is the longest chapter according to the division and numbering of the Torah, however, this has little relevance in understanding a book that is neither divided or vowel marked in its original state. The books of the Torah are intended to be understood as a whole, each element revealing the sum and the sum filling the individual elements.
This story of the acquiring of a wife for Yitzchak illuminates a number of spiritual examples for the faithful follower of Messiah. The trust of Avraham is once again revealed in his certainty of God’s provision, the faithful obedience and perseverance of the chief servant of Avraham’s household (Probably Eli-etzer) is a shining example to those who follow after good teachers’ and the selfless love of Rivkah births comfort and brings hope into the grieving Yitzchak’s life.
​
This narrative functions as a hope filled farewell for Avraham, who passes away seven verses into the next chapter. God is offering physical proof of the promises yet to be fulfilled, giving Avraham a heart full of hope as he enters into Gan Eden (Paradise) to await the Olam Haba (World to come).

Gen 24:1 And Avraham (Father of many nations) became old, entering into years; and HaShem (YHVH: Mercy) blessed Avraham in all things.
 
The Rambam notes that God had given (ba’col) Avraham all things: riches, possessions, honour, longevity, and children, and that the one thing he lacked was to see his son Yitzchak married and having children to perpetuate the promise.
 
However, it’s more important to note that, ba’col (In the-everything) reveals something far greater than physical wealth and the perpetuation of progeny. The greater reality is that God was a blessing to Avraham by being present in all areas of his life, journeying with him in all things (ba’col), through the good times and the bad. Therefore, we understand that, “HaShem blessed Avraham and was present with him in all things”.
 
Gen 24:2 And Avraham said to his servant, the eldest of his house, who ruled over all that he had: “Put, I plead with you, your hand under my thigh.”
 
While it’s true to say that the servant mentioned in this chapter is never named, there is no reason to doubt the rabbinical view that this servant is the same as the one who Avraham spoke of as being the inheritor of his household, prior to the birth of Yitzchak. Eli-etzer is the only member of Avraham’s household previously named, who fits this description (Genesis 15:2-4).
 
“Avraham said to Eli-etzer his servant, the senior of his house, who had rule over all his property, ‘Put now your hand upon the section of my circumcision.” –Targum Yonatan
 
“Put now your hand under the thigh of my covenant” –Targum Yerushalayim
 
The phrase, “Put…your hand under my thigh” is a euphemism for the male organ and is thus inviting an oath made on the reproductive hopes of the male concerned. It is a sacred and intimate oath between the two men but is in no way a sexual act. Great trust and intimacy is invoked here, it should not be desecrated by immoral sexual innuendo.
 
The Targums and the rabbis generally agree that the positioning of the oath hand reflects the importance of the covenant of circumcision, and adds to the severity of the oath regarding the line from which the bride of Yitzchak must come.
 
The parallel passage in Genesis 47:29 may infer that the present passage is a death-bed prequel to this story, and that Avraham may have already passed away prior to Yitzchak’s marriage.
 
We should also observe the graciousness of Eli-etzer (My God helps), who had once been in line to inherit Avraham’s wealth and household. He is clearly a man of great integrity and humility who reflects his master’s spirituality back to him.
 
Gen 24:3 “And swear sevenfold by HaShem (YHVH: Mercy), the God (Elohiym) of the heavens and the God (Elohiym) of the earth, that you will not take a wife for my son of the daughters of the C’naaniy (Canaanites), among whom I dwell.” Gen 24:4 “But you will go to my country (khaldee), and to my kindred (Charan), and take a wife for my son, even for Yitzchak (Isaac: He laughs).”
 
It seems that Avraham believed he might die before seeing his son married to a suitable woman. Therefore, he wanted assurance from his most trusted servant, that every effort would be made to find Yitzchak a bride from Avraham’s family. It’s clear from the following verses that Avraham trusted that God would provide for Eli-etzer’s oath. Thus Avraham places his trust in God’s provision over and above his own ability to bring about God’s promise.
 
The Hebrew, “Ash’biyacha” translated “swear” comes from the root, “sheva” (seven, oath etc.)
 
Avraham’s rejection of the Canaanites was not based on their idol worship because his own family in Charan were idol worshippers. Ultimately, Avraham seems to have understood election as being the guiding principle for his future family line. God chose those to whom He would give the promise so that no one could boast that they had earned the promise of their own fruition. Thus we read elsewhere, “I loved (Chose) Jacob and I hated (rejected) Esau” (Malachi 1:2-3).
 
Gen 24:5 And the servant said to him: “What if the woman is unwilling to walk with me to this land; should I take your son back to the land you came from?” Gen 24:6 And Avraham said to him: “Guard your way lest you turn back and return my son to there. Gen 24:7 “HaShem (YHVH: Mercy), God (Elohim: Judge) of the heavens, who took me from my father's house (Charan: to burn, mountaineer), and from the land of my birth (Khaldee), and Who spoke to me, and Who swore to me, saying: ‘Unto your seed will I give this land’; He will send His angel before you, and you will take a wife for my son from there.”
 
The servants question shows that he is taking this oath very seriously. He is concerned that circumstances may prevent him from completing this task. However, Avraham warns him not to compromise the position of his son Yitzchak over the Promised Land. Then he encourages Eli-etzer with a recitation of God’s promise and the assurance that the Malakh Ha-Adonai (Messenger of YHVH) will go before him.
 
Gen 24:8 “And if the woman is not willing to follow you, then you will be free from this my oath; only you will not take my son back there.” Gen 24:9 And the servant put his hand under the thigh of Avraham his master, and swore to him concerning this matter.
 
Many foolishly claim that the Torah is a book of law, devoid of true freedom. This is utter nonsense, as shown by the present text. Yes the Torah contains instruction and illuminates consequence but it is also full of the freedom of God’s Mashiyach. Avraham releases Eli-etzer from all impossible obligation and sets him free from anxious thought. As it is with all who would follow God through Yeshua His Son, Eli-etzer is simply asked to do what he is capable of doing and to trust that God has already purposed the outcome.
 
If only the spiritual fathers of the modern believing community would teach their disciples to rest in God’s provision and act according to the ability they’ve been given rather than to continually seek to perfect that which has already been chosen for destruction.
 
Eli-etzer having carefully weighed the commitment he was being asked to make, now acts in accordance with Avraham’s request, affirming his heart decision with a physical act of obedience. This is yet another example of Godly discipleship.
 
Gen 24:10 And the servant took ten camels, of the camels of his master, and walked forth with all the goodness of his master in his hand; and he arose, and went to Aram-naharaim (High land of the two rivers: Euphrates & Tigris), to the city of Nachor (snort: Charan).
 
He took ten camels, a Hebrew number of completion and fulfilment. Eli-etzer went forth with the knowledge that his burden would be carried by the completed purpose of God.
 
The Hebrew reads, “v’col tov adonayu” (with all good of his master). This can be understood in so many ways. Rashi suggests that it is a reference to the fact that Avraham had written over all his worldly possessions to Yitzchak and had given the deed to Eli-etzer to take to his family in Charan as evidence of the wealth that the bride of Yitzchak would enter into. However, it seems equally plausible that the text means to convey the fact that Eli-etzer was carrying the trust and hope of Avraham with him, for surely the greatest good that Avraham had to offer was the goodness of the Faithful God of all things and a response of trust. Thus the words, “and walked forth with all the goodness of his master in his hand” says that Eli-etzer carried the goodness of Avraham’s faith which he intended to act upon (hand is a symbol of strength and action).
 
Gen 24:11 And he made the camels to kneel down outside the city (Charan) by the spring of water at the time of evening, the time that women go out to draw water.
Gen 24:12 And he said: “HaShem (YHVH: Mercy), the God (Elohiym) of my master Avraham, send me, I plead with You, to happen to me now, the kindness (Chesed) you will show to my master Avraham.”
 
It is possible that Eli-etzer called on the God of his master because he was yet to have a personal encounter with YHVH. However, I believe that what is intended here is a statement of covenant promise rather than a blind call to an unknown God. Eli-etzer is acknowledging the fact that God has placed His name on Avraham and his descendants and that Eli-etzer has trusted in the God of Avraham. Thus what follows is a relational interaction between God and a faithful disciple of God’s chosen one. A servant of the servant, who is in fact a brother of Avraham in faith.
 
Gen 24:13 “Behold, I stand at the eye of the waters; and the daughters of the men of the city are coming out to draw water.”
 
It may be that Eli-etzer wanted to observe the true character of the women outside of the home environment. He seems to have been seeking a woman of humility, after all, drawing water was the job of the servants and younger, less prestigious members of the household.
 
Gen 24:14 “So let it come to pass, that the young woman (Ha-na’ar) to whom I shall say: ‘Let down your water pitcher, I ask you, that I may drink’; and if she says: ‘Drink, and I will give your camels drink also’; let the same be she that You have appointed for Your servant, even for Yitzchak (Isaac); and by this shall I know that You have shown kindness to my master.”
 
Some may misunderstand this as reliance on circumstance or the interpreting of omens, however, Eli-etzer first affirms his belief that God has already chosen the woman Yitzchak is to marry and then proposes a test of character that will prove the young woman’s true nature and inner beauty. Thus it is a sign that reveals kindness and charity that he is looking for rather than a circumstantial sign or an omen.
 
Gen 24:15 And it came to pass, before he had finished speaking, that, behold, Rivkah (tightly bound) came out, the daughter of Bet’uel (House/destruction of God) the son of Milcah (Queen), the wife of Nachor (Snorting), Avraham's brother, with her pitcher upon her shoulder.
 
“And it shall come to pass that, before they call, I will answer, and while they are yet speaking, I will hear.” –Yishaiyahu (Isaiah) 65:24
 
Yitzchak, who had been bound, would receive a wife who would bind herself to him in love and comfort.
 
Bet’uel’s father was Avraham’s brother and his mother was both a niece to Avraham and a sister to Sarah.
Gen 24:16 And the young woman (ha-na’ar) was good to look upon, a be’tulah (virgin), no man had known (had sexual intercourse with) her; and she went down to the eye, and filled her pitcher, and came up.
 
Because Rivkah is to be the mother of Yaakov (Israel), her virginity must be firmly established. Thus the Hebrew be’tulah, which can in itself be translated as virgin, is affirmed by the phrase, “no man had known her”, a euphemism for sexual intercourse.
 
The fact that Rivkah herself had come to the well to collect water infers that she was either reasonably young or that she had a humble disposition, or both.
 
Gen 24:17 And the servant ran to meet her, and said: “Give me to drink, I ask you, a little water from your pitcher.” Gen 24:18 And she said: “Drink, adoni (my lord)”; and she hastened, and let down her pitcher from her hand, and gave him drink.
 
It seems that Eli-etzer had already decided that Rivkah was the woman who stood out from the others as being chosen of God, or else why did he run to her? Rivkah did more than draw the water and set the pitcher down for Eli-etzer to drink from, she took from the water and gave it to him to drink.
 
Gen 24:19 And when she had done giving him drink, she said: “I will draw for your camels also, until they have done drinking.” Gen 24:20 And she hastened, and emptied her pitcher into the trough, and ran again to the well to draw, and drew for all his camels.
 
Camels are said to drink approximately 530 litres of water in their first drink. The fact that Rivkah, knowing the strenuous work that would be involved, none the less undertook this task for a perfect stranger, is evidence of her noble character. If the Ayshet Chayil (Woman of honour) had been written at this time, perhaps Eli-etzer would have begun to chant it under his breath in joyous anticipation.
 
Gen 24:21 And the man watched her intently; holding his peace, to know whether HaShem (YHVH: Mercy) had made his journey prosperous or not.
 
Eli-etzer was awaiting the confirmation of the family and the agreement of the bride to be. This is why the text says, “to know whether HaShem had made his journey prosperous or not”.
 
Courtesy dictated that Eli-etzer should intervene and help Rivkah with the task, however, Eli-etzer waited and watched, seeking the approval of God rather than men.
 
Gen 24:22 And it came to pass, as the camels had done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold;
 
It seems clear that Eli-etzer had already decided that Rivkah was the woman God had chosen for Yitzchak. These gifts were a token which inferred a coming offer of betrothal.
 
Rashi sees the gifts as representing: the half shekel offering that every Jew would one day give annually for the Sanctuary of God, the two bracelets for the two tablets of the instruction of God and the ten shekels as the Ten Commandments.
 
Gen 24:23 and said: “Whose daughter are you? Tell me, I ask you. Is there room in your father's house for us to lodge in?”
 
It’s interesting to note that before Rivkah can answer his first question he had already asked a second. He is obviously already concluded her election of God. Eli-etzer had travelled with a retinue as was the custom of the time. Thus lodging would be needed for the entire company traveling with him.
 
Gen 24:24 And she said unto him: “I am the daughter of Bet’uel the son of Milcah, whom she bore to Nachor.” Gen 24:25 She also said to him: “We have both straw and provision enough, and room to lodge in.”
 
“I am the daughter of the house of God, the son of the queen, whom she bore to a fierce one”
 
Rivkah continues to give both that which is asked for and more.
 
Gen 24:26 And the man bowed his head, and prostrated himself before HaShem (YHVH: Mercy). Gen 24:27 And he said: “Blessed be HaShem (YHVH: Mercy), the God (Ha-Elohiym) of my master Avraham, who has not forsaken His mercy (chasdo) and His truth toward my master; as for me, HaShem (YHVH: Mercy) has led me in the way to the house of my master's brothers (relatives).”
 
We see here that Eli-etzer was intimately acquainted with YHVH, and called upon the holy personal name of Mercy, worshipping HaShem. He names God “Mercy” and “The Judge”, and attaches His Name once more to the chosen line of Avraham.
 
Eli-etzer acknowledges God’s faithfulness to Avraham and to his own journey of faith. The phrasing, “has led me in the way to the house of my master's brothers (relatives).” Can be understood both as an allusion to the physical direction and destination and to the idea that Avraham’s family share a lineage of Godly discipleship.
 
Gen 24:28 And the young woman ran, and announced to the house (beit) of her mother these words. Gen 24:29 And Rivkah (tightly bound) had a brother, and his name was Laban (White); and Laban ran out to the man, to the eye. Gen 24:30 And it came to pass, when he saw the ring, and the bracelets upon his sister's hands, and when he heard the words of Rivkah his sister, saying: “This is what the man said to me,” that he came to the man; and, behold, he stood by the camels at the eye. Gen 24:31 And he said: “Come in, you blessed of HaShem (YHVH: Mercy); why are you standing outside? For I have cleared the house, and made room for the camels.”
 
Rivkah runs to her mother’s house (beit) meaning her mother’s side of the family. Later in the text Yitzchak takes Rivkah into his mother’s tent (o’helah) which indicates her personal lodging.
 
Like Eli-etzer, Rivkah runs when she senses God at work.
 
On hearing about Rivkah’s encounter Laban also runs to meet Eli-etzer at the well. However, it remains to be seen whether he runs in order to show favour or with a darker motivation for wealth (Rashi) based on the gifts Rivkah has already received. His dealings with Jacob later in Genesis would seem to suggest the latter.
 
It’s interesting to note that it is Laban the brother of Rivkah who goes out to meet Eli-etzer rather than Be’tuel, Rivkah’s father.
 
Gen 24:32 And the man came into the house, and he ungirded the camels; and he gave straw and provision for the camels, and water to wash his feet and the feet of the men that were with him.
 
Rashi, quoting the Midrash, records that Avraham’s camels were always muzzled when away from home so as not to eat the provender of another man’s animals.
 
Gen 24:33 And there was set food before him to eat; but he said: “I will not eat, until I have explained my errand.” And he said: “Speak on.”
 
Like so many other righteous men Eli-etzer will not receive comfort for himself until he has found comfort for his master and his master’s son. He will not rest until his oath is fulfilled.
 
Gen 24:34 And he said: “I am Avraham's servant. Gen 24:35 And HaShem (YHVH: Mercy) has blessed my master greatly; and he is become great; and He has given him flocks and herds, and silver and gold, and men-servants and maid-servants, and camels and donkeys.” Gen 24:36 “And Sarah my master's wife bore a son to my master when she was old; and to him has he given all that he has.”
 
Eli-etzer first identifies himself as the servant of Avraham, who is both known to be a man whom God has blessed and a blood relative of Laban. In order to be secure in our purpose as children of God we must accept our identity in Him.
 
Beginning with Avraham’s experiences of God’s provision, Eli-etzer recounts the events leading up to this moment in order to show how God has orchestrated this meeting and chosen Rivkah as a wife for Yitzchak.
 
Gen 24:37 “And my master made me swear, saying: ‘You shall not take a wife for my son of the daughters of the C’naani (Canaanites), in whose land I dwell.’
 
Eli-etzer refers to the oath so as to make clear that in spite of the many women in the land where Avraham and Yitzchak dwell, it is a woman from Avraham’s own blood that the Lord seeks for Yitzchak.
 
Gen 24:38 ‘But you shall go to my father's house (beit), and to my kindred, and take a wife for my son.’” Gen 24:39 “And I said to my master: ‘What if the woman will not walk with me?’”
 
As in the case of Yitzchak’s walking in agreement with Avraham, the woman who is to marry Yitzchak must be in agreement with the betrothal and accept her role of her own fruition.
  
Gen 24:40 “And he said to me: ‘HaShem (YHVH: Mercy), before Whom I walk, will send His angel with you, and prosper your way; and you shall take a wife for my son of my kindred, and of my father's house; Gen 24:41 then shall you be free from my oath, when you come to my kindred; and if they give her not to you, you will be free from my oath.’” Gen 24:42 “And I came this day to the eye, and said: ‘HaShem (YHVH: Mercy), the God (Ha-Elohiym) of my master Avraham, if now You do prosper my way which I go: Gen 24:43 behold, as I stand by the eye of water; let it come to pass, that the Almah (virgin) that comes forth to draw, to whom I shall say: “Give me, I ask you, a little water from your pitcher to drink”;
 
In verse 16 Eli-etzer used the word, “na’ara” meaning, “Maiden” whereas here he uses the more specific word, “almah” which denotes a young woman in the prime of her youth and can infer virginity, making it a testimony to the young lady’s pure character.
 
Gen 24:44 and she shall say to me: “Both drink you, and I will also draw for your camels”; let the same be the woman whom HaShem (YHVH: Mercy) has appointed for my master's son.’” Gen 24:45 “And before I had done speaking in my lev (core being, heart, inner person) behold, Rivkah came forth with her pitcher on her shoulder; and she went down to the eye, and drew. And I said to her: ‘Let me drink, I ask you.’ Gen 24:46 And she made haste, and let down her pitcher from her shoulder, and said: ‘Drink, and I will give your camels drink also.’ So I drank, and she made the camels drink also.” Gen 24:47 “And I asked her, and said: ‘Whose daughter are you?’ And she said: ‘The daughter of Bet’uel, Nachor's son, whom Milcah bore to him. And I put the ring in her nose, and the bracelets on her hands. Gen 24:48 And I bowed my head, and prostrated myself before HaShem (YHVH: Mercy), and blessed HaShem (YHVH: Mercy), the God (Ha-Elohiym) of my master Avraham, who had led me in the right way to take my master's brother's daughter for his son.”
 
Eli-etzer concludes his account the way he began it, acknowledging the divine guidance and selection of HaShem as the primary reason for the proposed union. His hearers could be left in no doubt as to Whom both Avraham and Eli-etzer relied on for the fulfilment of the oath.
 
Gen 24:49 “And now if you will deal kindly (chesed) and truly (emet) with my master, tell me; and if not, tell me; that I may turn to the right hand, or to the left.”
 
Rav Ibn Ezra says that Chesed (Kindness) denotes the intention to do what is good and Emet (truth) gives permanence to the right action it accompanies.
 
 Gen 24:50 Then Laban (White) and Bet’uel answered and said: “What you’re saying proceeds from HaShem (YHVH: Mercy); we cannot speak to you bad or good.”
 
We now hear from both Laban and his father Be’tuel (Who may have been present from the beginning). The listing of Laban’s name before his father’s is an indication of his seeking to usurp his father’s authority. This is supported by the commentary of Rashi and becomes indicative of Laban’s character. Given the fact that Laban continues to worship false gods (as attested to in the narrative concerning Jacob), this proclamation concerning the will of Hashem has more in common with fearful concession than it does with true faith.
  
Gen 24:51 “Behold, Rivkah is before you, take her, and go, and let her be your master's son's wife, as HaShem (YHVH: Mercy) has spoken.”
 
Nowhere in the chapter has HaShem spoken explicitly. Thus we understand that God speaks both to and through His servants.
 
Gen 24:52 And it came to pass, that, when Avraham's servant heard their words, he bowed himself down to the earth unto HaShem (YHVH: Mercy). Gen 24:53 And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rivkah; he gave also to her brother and to her mother precious gifts. Gen 24:54 And they did eat and drink, he and the men that were with him, and stayed all night; and they rose up in the morning, and he said: “Send me away to my master (adoni).”
 
These additional gifts were part of the bride price for betrothal. However, Eli-etzer’s request to leave the next morning was not customary. This shows his urgency in wanting to return before Avraham’s death.
 
Gen 24:55 And her brother and her mother said: “Let the young woman stay with us a few months, at the least ten; after that she shall go.”
 
The tradition for betrothal was such that a bride groom would prepare a new residence for his bride over the period of 12 months and then return to marry her and take her into his household. Thus Rivkah’s family requested that she remain for at least ten months in order to maintain the traditional custom.
 
Gen 24:56 And he said to them: “Delay me not, seeing HaShem (YHVH: Mercy) has prospered my way; send me away that I may go to my master.”
 
Eli-etzer’s motivation is clearly to return to Avraham before his passing so that Avraham can share in the joy of his son’s marriage to a member of his wider family.
 
Gen 24:57 And they said: “We will call the young woman, and inquire of her mouth.”
Gen 24:58 And they called Rivkah, and said to her: “Will you go with this man?” And she said: “I will go.” Gen 24:59 And they sent away Rivkah their sister, and her nurse, and Avraham's servant, and his men.
 
Rivkah, like Avraham, is willing and obedient to the call of God to leave Charan and journey into the land of promise. “I will go” remains the ultimate sacrificial response of believers today. No woman is to be married without her consent, even in the tradition of arranged marriages within ancient Jewish culture, no one was allowed to force a woman to marry.
 
Gen 24:60 And they blessed Rivkah, and said unto her: “Our sister, be you the mother of thousands of ten thousands, and let your seed possess the gate of those that hate them.”
 
Rivkah, the matriarchal version of Avraham, receives a blessing like that which was given to him (22:17).
 
The blessing to possess the gates of your enemies means both to capture their cities and to rule over them. The gate is the place of judgement, where the elders and rulers of the city decide matters of business and law.
 
Gen 24:61 And Rivkah arose, and her young woman (nurse maid), and they rode upon the camels, and followed the man. And the servant took Rivkah, and went his way. Gen 24:62 And Yitzchak (Isaac) came from the way of Beer-lahai-roi (Well of the living Seer); for he dwelt in the land of the Negev (South). Gen 24:63 And Yitzchak (Isaac) went out to meditate (l’suach: contemplate) in the field in the evening; and he lifted up his eyes, and saw, and, behold, there were camels coming.
 
Yitzchak was coming from the waters of the living Seer, returning to the Negev and the tents of his father he walked in the evening contemplating and meditating of God’s goodness. Or perhaps he was contemplating the loss of his mother, meditating in grief, having sought solace at the waters of the living Seer.
 
It is from this scripture that the Talmud and Midrash derive the tradition that Yitzchak instituted the Minchah (afternoon prayer service). Avraham is said to have instituted the Sacharit (morning) service (Genesis 19:27), and Jacob the Maariv (evening) service (Genesis 28:11).
 
Gen 24:64 And Rivkah lifted up her eyes, and when she saw Yitzchak (Isaac), she fell from the camel. Gen 24:65 And she said to the servant: “What man is this that walks in the field to meet us?” And the servant said: “It is my master (adoni).” And she took her veil, and covered herself.
 
Rivkah was so excited by the knowledge that the one approaching was Yitzchak that she fell from her camel. She veiled her face out of piety and by way of covering before her bridegroom. The unveiling of her face in the tent of Yitzchak’s mother is a foretaste of the wedding of the Lamb and the Olam Haba (World to come) where all who are in Messiah will gaze upon him with unveiled face, having been transformed from glory to glory (2 Corinthians 3:18).
 
Gen 24:66 And the servant told Yitzchak (Isaac) all the things that he had done.
Gen 24:67 And Yitzchak (Isaac) brought her into his mother Sarah's tent (o’helah), and took Rivkah, and she became his wife; and he loved her. And Yitzchak (Isaac) was comforted after the loss of his mother.
 
The Midrash reads, “He brought her to his tent, she was Sarah his mother” (Rashi). This means that Rivkah became a comfort to Yitzchak just as His mother had been. He was privileged to experience the comforting love of a righteous mother and a righteous wife. I know how that feels, Baruch HaShem.
 
© Yaakov Brown 2016

Introduction:
 
The events of the Akeidah now concluded, Avraham returns to find that his beloved wife Sarah has passed away. Imagine the turmoil and anguish he must have suffered. The joy of receiving his son back from the dead, metaphorically speaking, is now met with the continuing reality, if temporary, of sin’s conclusion. The death of Sarah illuminates the truth that the promised resurrection is now (Yitzchak) and yet future (Yeshua).
 
The Targum Yonatan explains that Satan had told Sarah that Avraham had slaughtered Isaac and upon hearing this she cried out in grief and died. This would explain why Avraham and Isaac were not present at her death: “Avraham came to eulogize Sarah and bewail her” (Genesis 23:2.) The Rabbis suggest that this is the reason that the account of Sarah’s death follows directly after Ha-Akeidah (The Binding of Isaac). The sages remind us however, that Sarah’s appointed time had come regardless of Satan’s role in her demise, and that her last breathe came with the knowledge that she had raised a son who was willing to give up even his life in the service of HaShem.

We should also note that this Torah portion is titled, “Chaiyei Sarah” which translates to, “The Life of Sarah” rather than, “The Death of Sarah”. God is the God of the living.
​
“But concerning the dead being raised, haven’t you read in the book of Moses about the burning bush? How God said to him, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? He’s not the God of the dead, but of the living.” –Mark 12:26-27 
 
Gen 23:1 And the life of Sarah (Princess/Queen/Matriarch) was a hundred years and twenty years and seven years; these were the years of the life of Sarah.
 
The years of Sarah’s life are intentionally divided by the author of the Torah and His scribe. In Hebrew the text reads, “Vayi-h’yu chayeiy Sarah meiah (100) shanah (years) v’esriym (20) shanah (years) v’sheva (seven) shanah (years)...”
 
Rashi suggests that the division of years reflects the progression of Sarah’s spiritual innocence and natural beauty.
 
In both Hebrew thought and literature the number 100 reflects the tenfold completion of the number 10, signifying a fulfilled promise or purpose. The number 20, being twice the completion of 10, may convey the birth and resurrection of Yitzchak, or the first and second fulfilments of the ram’s sacrifice, and the number 7, known by even the Torah novice as a number reflecting the present and perfect manifest k’vod (glory) of God (Shekhinah), conveys a sense of the perfected purpose of God and His constant presence in Sarah’s life to this point in her story, with the promise of eternal life in the presence of HaShem in the Olam Haba (World to come).
 
By all accounts, this is the passing on of Israel’s first Queen, and prior to this we have already received news of Israel’s second Queen, Rivkah (Rebecca), the one in whom the purposes of God are tightly bound.
 
Gen 23:2 And Sarah died in Kiriat-arba (City of four) - the same is Chevron (Company, Shared, Magician) - in the land of C’naan (lowland); and Avraham (Father of many nations) came to mourn for Sarah, and to weep for her.
 
"And Avraham came from the mount of worship (Moriah), and found that she (Sarah) was dead, and he sat down to mourn for Sarah, and to weep for her.'' –Targum Yonatan
 
Hebron is situated in the hill country of Judah approximately 32 km south of Jerusalem. The Torah records it as the burial place of each of the patriarchs and matriarchs of Israel (Genesis 23:19; 35:27; 49:29-32; 50:13).
 
In laying their bones to rest at Hebron, the patriarchs and matriarchs of Israel left a testimony of their faith in what God had promised would come. So too Joseph had instructed the sons of Israel with the prophetic words:
 
“And Joseph said to his brothers: 'I die; but God will surely remember you, and bring you up out of this land unto the land which He swore to Abraham, to Isaac, and to Jacob.' And Joseph took an oath of the children of Israel, saying: 'God will surely remember you, and you shall carry up my bones from here.'” –Genesis 50:24-25 TLV
 
“And Moses took the bones of Joseph with him; for he had demanded an oath from the children of Israel, saying: 'God will surely remember you; and you shall carry up my bones away from here with you.'” –Exodus 13:19 TLV
 
Hebron was also the first seat of David’s kingdom (2 Samuel 2:1-4; 5:1-5).
 
Sarah died in a city named for a hero (Arba) of the Anakim (Long necked, giants) much later in Israel’s history (Joshua 14:15). It is also considered by Rashi to be a prophetic name in honour of the four (arba) great couples who were buried there: Adam and Eve (Pirke Eliezer, c. 20. & 36), Abraham and Sarah, Isaac and Rebecca, and Jacob and Leah.
 
Gen 23:3 And Avraham rose up from before his dead, and spoke unto the children of Chet (Terror), saying:
 
We know from the latter verses that this was taking place at the city gate where business and legal matters were determined in the ancient eastern culture of Avraham’s time.
 
Sadly, today, Avraham’s children continue to rise up from before our dead in order to speak to the children of terror. Though the Historical Biblical record clearly testifies to Israel’s legal ownership of Sarah’s tomb and the surrounding land, Hebron remains in the hands (Palestinian Authority controlled land in the southern West Bank) of Israel’s enemies.
 
Chet was the son of C’naan, meaning lowland (Genesis 10:15). Thus we read, “The children of Terror from the lowland.”
 
Gen 23:4 'I am a stranger and a sojourner with you: give me a possession of a burying-place with you, that I may bury my dead from before my face.'
 
In modern terms we would equate Avraham’s words with a resident immigrant, one who has come from another land but has made his new home among us.
 
Avraham shows tremendous humility in pleading for a tomb for his wife. After all, the land he is asking for has already been promised to him by God.
 
The Midrash illuminates further both the promise of God and the humility of His servant Avraham:
 
“You humiliated yourself before them; by your life, I shall make you a lord and prince over them” -Midrash Ha-Gadol
 
Rabbi Yosef Dov Soloveitchik notes that Avraham expresses the two roles a Jew must play. On one hand, a resident and advocate for his country, who prays for the wellbeing of the nation where he lives (Jeremiah 29:7). While on the other hand, a Jew in this world is always an alien, his allegiance is to God and his goal is set out in the Torah [The goal of the Torah being Messiah (Romans 10:4)]. Rav Yosef concludes that a Jew must always be ready to be a lonely alien, resisting the culture that surrounds him and maintaining his unique identity and responsibility.
 
The book of Leviticus describes the people of Israel as resident aliens living on land owned by God (Leviticus 25:23). These same words are also used to convey the transience of human life and the unworthiness of humanity in the face of God’s holiness and provision (2 Chronicles 29:15).
 
Gen 23:5 And the children of Chet answered Avraham, saying to him: Gen 23:6 'Hear us, my lord (Adoni): you are a mighty prince among us; choose from our tombs, bury your dead; none of us shall withhold from you his tomb, so that you may bury your dead.'
 
The answer given by the children of Chet is blatant flattery. In fact, the subsequent bartering and the exorbitant asking price shows how little respect they had for Avraham, whom they saw as an immigrant usurper rather than an assimilated member of their society. The social and legal structure of the time saw this first verbal interaction as the initiation of a bargaining protocol. The niceties are simply that, cultural etiquette rather than genuine sentiment.
 
Gen 23:7 And Avraham rose up, and bowed down to the people of the land, even to the children of Chet. Gen 23:8 And he spoke with them, saying: 'If it be your mind that I should bury my dead from before my face, hear me, and petition Ephron (Calf-like, dust man, stag diving) the son of Zochar (Tawny, reddish grey, whiteness, sheen) on my behalf,
 
Avraham bows down out of respect and in humility. Though Ephron was present (v.10), Avraham follows the local custom and seeks out the approval of the elders of the city gate in order to broker a negotiation with Ephron.
 
The phrase, “bury my dead from before my face” infers that Avraham is aware that his wife Sarah, while no longer before his face, is none the less in the presence of HaShem and before His face. That Avraham and Sarah believed in the Olam Haba (World to come) is affirmed by the Jewish writer of the book of Hebrews:
 
“By faith Abraham obeyed when he was called to go out to a place he was to receive as an inheritance. He went out, not knowing where he was going. 9 By faith he migrated to the land of promise as if it were foreign, dwelling in tents with Isaac and Jacob—fellow heirs of the same promise. 10 For he was waiting for the city that has foundations, whose architect and builder is God. 11 By faith even Sarah herself received ability to conceive when she was barren and past the age, since she considered the One who had made the promise to be faithful. 12 So from one—and him as good as dead—were fathered offspring as numerous as the stars of heaven, and as uncountable as the sand on the seashore. 13 These all died in faith without receiving the things promised—but they saw them and welcomed them from afar, and they confessed that they were strangers and sojourners on the earth. 14 For those who say such things make it clear that they are seeking a homeland. 15 If indeed they had been thinking about where they had come from, they would have had opportunity to return. 16 But as it is, they yearn for a better land—that is, a heavenly one. Therefore God is not ashamed to be called their God, for He has prepared a city for them.” –Hebrews 11:8-16 TLV
 
Gen 23:9 that he may give me the cave of Machpeilah (Double, folding), which he has, which is within the end of his field; for the full price let him give it to me in the midst of you for a possession of a burying-place.'
 
The name Machpeilah (Double) infers that there may have been two caves in the location or that the place would one day be home to the bodies of both Sarah and Avraham.
 
The petition for gifting the cave is qualified by the offer to pay a fair price, thus, “give” should be understood as the literal act of giving something over, rather than as a present, or gift that is given entirely at the expense of the giver.
 
The phrase, “let him give it to me in the midst of you as a possession” seeks to establish a rhythm of testimony that sees this transaction firmly attested to by witnesses as a form of security for the future generations of Avraham’s family line.
 
Gen 23:10  Now Ephron (Calf-like, dust man, stag diving) was sitting in the midst of the children of Chet (Terror); and Ephron the Cheeti (Descendant of terror) answered Avraham (Father of many nations) in the hearing of the children of Chet (Terror), even of all that went in at the gate of his city, saying: Gen 23:11 'No, my lord (Adoni), hear me: I give you the field, and the cave that is within it, I give it to you; in the presence of the sons of my people I give it to you; bury your dead.'
 
Ephron’s use of the epilate, “My lord” is equally as disingenuous as the general response of his clansmen. Again, he is either offering to give over the field with a price in mind, or he intends to gift it without a legal transaction taking place so that Avraham would become his tenant and the land would remain in Ephron’s family following Avraham’s death. This is not a genuine offer.
 
Ephron, realizing Avraham is intent on purchasing the cave and fields, calls on the witness of his clansmen in order to seek compensation for the cave and adds the field in order to glean a greater price. Anyone who has experienced the Jerusalem, Carmel or the Old Jaffa markets will have come across similar types of bartering protocol, a culture of wheeling and dealing. Ironically, the proclaiming of this deal before the witnesses at the city gate strengthens Avraham’s descendants’ legal claim to the cave and its surrounding land.
 
We should keep in mind that Avraham is negotiating for his wife’s burial place, he is recently bereaved and is surely in great turmoil and under weighty emotional stress due to the loss of his life-long partner and friend.
 
Anyone who would take advantage of a man during a time of grief is the very personification of unrighteousness.
 
Gen 23:12 And Avraham bowed down before the people of the land. Gen 23:13 And he spoke to Ephron in the hearing of the people of the land, saying: 'But if you will, I plead with you, hear me: I will give the price of the field; take it from me, and I will bury my dead there.'
 
Yet again the phrase, “in the hearing of the people of the land” reinforces the legal status of the land and those who possess it. Avraham continues as he has intended from the beginning, offering a fair price for the field, which also contains the caves.
 
Gen 23:14 And Ephron answered Avraham, saying unto him: Gen 23:15 'My lord (Adoni), listen unto me: a piece of land worth four hundred shekels of silver, what is that between me and you? Therefore, bury your dead.'
 
This is where the true character of Ephron is exposed. He offers a price that is at least 20 times the value of the land according to the standard shekel. Rashi notes that it was a price great enough to purchase a huge estate. There is no question that Ephron is using the urgency of Avraham’s situation against him, and that he is taking advantage of a grieving man and his retinue. By way of qualification, Jeremiah the prophet redeems an entire ancestral land plot several times greater than this one for 17 shekels (Jeremiah 32:9), and on Mt Moriah, David purchases the threshing floor and oxen for 50 shekels (2 Samuel 24:24).
 
Those who wish to contest this conclusion site the 600 shekels David paid for the entire Temple mount (1 Chronicles 21:25). However, the Temple mount is not comparable to the plot at Hebron, either in area or in significance. They also note that Omri paid 6000 shekels for the virgin hill of Samaria (1 Kings 16:24) but fail to take into account the context of this act and the evil intent and money flaunting of the wicked king Omri. Even if one were to concede the point of these two higher costings, it becomes redundant when the identification of the common trade currency (referred to in the next verse as, “current money”) is made.
 
Gen 23:16 And Abvraham listened to Ephron; and Avraham weighed to Ephron the silver, which he had named in the hearing of the children of Chet, four hundred shekels of silver, current money with the merchant.
 
Avraham agreed to the amount, not out of desperation but with the knowledge that he was setting a legal precedent for his progeny. Though the price was exorbitant, Avraham considered this a physical representation of the greater future benefits that God had promised to his offspring.
 
The Hebrew, “oveir lasocheir” translated as, “current money” is a description of a larger trading silver shekel that became known later in history as a centenaria. The Talmud (Bava Metzia 87a) explains, each shekel used to pay for the plot was worth 2,500 standard shekels (Rashi). Thus, in the end, Avraham paid a total of one million standard shekels for the plot and caves. Further to my notes on the previous verse, this means that in reality the full price paid for Hebron is a least 166 times the amount of the highest price paid for land by a Jewish leader (of a different size and for different reasons) in the Torah (Omri). To put it into today’s terms, “Ephron ripped Avraham off in a big way!”
 
This transaction serves to illuminate the character of the Father of Trust (Avraham), while bringing into the light the true character of the Dust Man, a Child of Terror (Ephron of Chet). The former is a son of the heavens (God, life eternal), while the latter remains a son of the dust (death).
 
Gen 23:17 So the field of Ephron, which was in Machpeilah, which was before Mamre (Strength), the field, and the cave which was within it, and all the trees that were in the field, that were in all the border thereof round about, were secured (yakam: rose, elevated) Gen 23:18 unto Avraham for a possession in the presence of the children of Chet, before all that went in at the gate of his city.
 
Finally the land and its caves are secured legally before Ephron, the people of Chet and the elders of the gate and are recognized as belonging to Avraham and his offspring for a possession. No longer is it land upon which Avraham sojourns, it is now his lawful homeland. This historical record which is over 4000 years old is irrefutable proof of Israel’s ancestral claim to the caves and surrounding land in the city of Hebron.
 
This location is one of modern Judaism’s four holiest sites and is currently part of the Palestinian authority controlled land of the southern West Bank. The 400 Jewish settlers who live there have need of the constant protection of up to 3,000 IDF (Israeli Defence Force) soldiers and this holy place has two separate worship areas, one for Jews and one for Muslims, kept separated by a bullet proof glass wall. Access for the average Jew is difficult at best and at worst, life threatening. The irony of calling the Jews who live in Hebron “settlers” is not lost on this writer.
 
The Midrash states that the caves and surrounding land in Hebron are one of the three places that Scripture identifies as being testimony of the Jews’ irrefutable right to the possession of the land of Israel. The Midrash goes on to say that the cave of Machpeilah, the site of the Temple and the tomb of Joseph were all purchased without counter offers being made and with legal currency.
 
The phrase, “were confirmed/secured” uses the Hebrew, “yakam” literally, “rose”. Thus the Midrash interprets it to mean that through Avraham’s purchasing of the land it became elevated because it passed from the hands of the commoner Ephron into the hands of the king Avraham.
 
Gen 23:19 And after this, Avraham buried Sarah his wife in the cave of the field of Machpeilah before Mamre - the same is Chevron - in the land of C’naan. Gen 23:20 And the field, and the cave that is within, were made secure (yakam: rose, elevated) unto Avraham for a possession as a burying-place by the children of Chet.
 
© Yaakov Brown 2016

Introduction:
​
Following the birth and weaning of the promised son Isaac and the expulsion of Hagar and Ishmael, Avraham had acquired the well of Beer-sheva (Sevenfold Covenant), planted a grove of shady trees as a memorial of what HaShem had done and remained in the land of the P’lishtim (Immigrants) worshiping and giving glory to HaShem (YHVH) El (God) of the Olam (Universe).

Now Avraham will face his final trial (Tenth). All his former trials have been completed and the promise of their fulfilment has come to fruition. This trial is different, the fulfilment of it will mean that it does not come to fruition at this time in history, and certainly not through the death of Isaac, although it will come to fruition as a result of Isaac’s bloodline. In fact, rather than loose his son, Avraham receives him back and a substitute takes his place.

This trial also differs in its perceived morality. Avraham, who exhibits great concern for justice elsewhere, is now faced with the enigma of a just God’s request for the death of an innocent (Isaac).

It is interesting to note that while Rashi and the Rambam differ on the order and specifics of a number of Avraham’s trials, they both list Ha-Akeidah (The Binding of Isaac) as the final and most important of the trials of Avraham.

The chronology of the Biblical text shows us that Isaac was thirty seven years of age at the time of Ha-Akeidah. Sarah was ninety (Gen. 17:17) at his birth and 127 at her death (Gen. 23:1). The Targum Yonatan explains that Satan told Sarah that Avraham had slaughtered Isaac and she cried out in grief and died. This would explain why Avraham and Isaac were not present at her death: “Avraham came to eulogize Sarah and bewail her” (Genesis 23:2.) The Rabbis suggest that this is the reason that the account of Sarah’s death follows directly after Ha-Akeidah (The Binding of Isaac).

The Pesikta Rabbati teaches that the Akeidah took place on Rosh Hashanah. Hence it has become the Torah reading for the second day of Rosh Hashanah.

Before we begin to study the text we should take time to reflect on the nature of trial (nasah). In the context of this passage the English term, “tempt” is entirely inappropriate. God does not tempt, nor does He have any need of testing in order to find out something, to the contrary, He knows all, past, present and future because He dwells outside of time and space.

“Let no one say when tempted, ‘I am tempted of God’: for God cannot be tempted with evil, neither does He tempt any one: But every person is tempted, when they are drawn away of their own lust, and enticed. Then when lust has conceived, it brings forth sin: and sin, when it is fully realized, brings forth death.” – Yaakov (James) 1:13-15
 
Given that God already knows the outcome of this trial, we cannot conclude that God is advocating human sacrifice as a common practice. To the contrary, He is foreshadowing the future manifestation of His own sacrificial love.
 
The fact that this portion of the Torah is as central to Jewish theology as the Shema, shows that it is understood as the ultimate example of God’s relationship to Israel and her devotion to Him. Add to this that Ha-Akeidah is a clear and irrefutable picture of the substitutionary sacrifice of God as Messiah, and we have a connection that binds (pun intended) together both the ethnic Jewish people and the believing nations of the world.
 
This may well be one of the most important studies you ever engage in. Read carefully, listen well, qualify your conclusions, and above all else, trust God.
 
Gen 22:1 And it came to pass after ha-d’varim (the words) these things, that Ha-Elohim (the God, Judge) did nesah (prove) Avraham (Father of many nations), and said to him, “Avraham”: and he said, “Hineini (I’m here, ready, prepared, willing), here I am.”
 
These events take place following the words (D’varim), “And Avraham planted a grove in Beer-sheva, and called there on the name of HaShem, the everlasting God. And Avraham sojourned in the land of Philistines' many days.” (Gen 21:33:34)
 
The text says, “Ha-Elohim” (The God) for good reason. There must be no misunderstanding regarding the use of Elohim here. This generic name for God, also used to name gods and judges, is pretexted here by the determiner, “the”.
 
The Midrash renders the word nesah as, “elevated” like a banner (neis). Thus we could read, “The God elevated Avraham”. Following the events of the Akeidah God doesn’t again speak directly to Avraham. This fact further illuminates the importance of these events. There is something in the story of the binding that acts as a catalyst for the perfecting of faith. We are reminded that, “the life is in the blood” which is given on the mizbeach (altar) for the remission of sin (Lev. 17:11). It makes sense therefore, that the substitutionary sacrifice in this account is symbolic of something much greater than the simple death of a ram.
 
Avraham’s response to God affirms the true character of the father of trust. The Hebrew Hineini has no English equivalent. It denotes humility, readiness, willingness, obedience etc.
 
Gen 22:2 And He (God) said, “fetch now your son, your only son Yitzchak (He laughs), whom you love, and lech lecha (walk, go forth) into the land of Moriyah (seen by YHVH: ra’ah & Yah); and ascend there, offering him there for a burnt offering upon one of the mountains which I will tell you of.
 
We should keep in mind that Avraham is 137 years old and Isaac 37, meaning that none of this could be forced upon Isaac. He must choose to accept every instruction of his father willingly. This is both an echo and prophetic ripple that reveals the Mashiyach and Only Son of HaShem, Who was sacrificed before the creation of the world (Revelation 13:8).
 
The words, “your son, your only son Yitzchak (He laughs), whom you love” are a glimpse into the future, when God will speak over His Son Yeshua saying, “This is my Son whom I love, in Him I am delighted!” (Mattitiyahu 3:17).
 
The unique identity of the Son Yeshua is further clarified in Yochanan 1:14:
 
“And Ha-D’var (the Word became flesh) and dwelt among us. We looked upon His k’vod (glory), the glory of the one and only Son from the Father, full of chesed (grace) and emet (truth).”
 
The phrase, “lech lecha” (walk and go forth) occurs only here and in 12:1, the initial instruction of God to Avraham, thus tying the two narratives together to show the completeness of Avraham’s call and purpose in God. This instruction to go up to sacrifice requires courage equal to the instruction to give up everything and follow God. We should pause a moment to consider the fact that the Talmidim (Disciples) of Yeshua responded to the call to follow God’s Messiah, but with the exception of Yochanan and the women closest to Yeshua, they were not able to muster the courage to go up to the sacrifice.
 
Moriyah (seen by YHVH: ra’ah & Yah), is the Temple Mount (2 Chronicles 3:1). Onkelos renders, “go forth into the land of Divine service”. It is thought that he takes Moriyah to be derived from mor (myrrh), which is one of the spices of the Temple service (Rashi). This connects the Akeidah to the Temple Mount and the foundation stone, which tradition identifies as the stone on which Isaac was laid.
 
Gen 22:3 And Avraham rose up early in the morning, and saddled his male donkey, and took two of his n’arayn (young men) with him, and Yitzchak his son, and chopped the wood for the burnt offering, and rose up, and went toward the place of which God had spoken.
 
Again, the phrase, “rose up early” indicates Avraham’s immediate obedience to God’s instruction.
 
The fact that Avraham saddled his own donkey is noteworthy. This was the job of a servant. Avraham was so intent on obedience to God that he ignored his personal dignity. The text also infers that it was Avraham who chopped the wood.
 
It is important to understand that the Hebrew n’arayn refers to a young man between the ages of 12 and 40 years. The same word used here to refer to Avraham’s servants is also used to refer to Isaac later in the text.
 
The Midrash says that the two young men Avraham took with him were Eliezer and Ishmael, who was visiting his father, having now lived in Paran for some time. It is an endearing thought, an illumination of reconciliation and the help of God. The names of these two, “God helps” and “Heard by God” are both beautiful representations of the character of God as it unfolds in the remainder of this historical story.
 
There are those who see contradiction and even hypocrisy in the actions of Avraham. They say that he pleaded for the innocent when God was about to destroy S’dom but here he is blindly obedient to God’s command to kill his innocent son Isaac. However, there is an important distinction between these two events. First, there were in the end, no innocent ones in S’dom. In fact, it is true to say that even those God spared were not innocent. Second, the destruction of S’dom was a judgement against sin, whereas the present instruction is related to sacrifice. God is not commanding a judgement, He is initiating a sacrifice. In order for sacrifice to be understood within the framework of redemption, that which is offered must be blameless and without blemish. Therefore, Isaac’s comparative innocence is essential to this sacrificial instruction and helps to explain Avraham’s willing obedience.
 
Gen 22:4 Then on the third day Avraham lifted up his eyes, and saw the place far off.
 
The third day is an obvious foreshadowing to the death and resurrection of both Yonah (Jonah) and Yeshua (Jesus).
 
The phrase, “lifted up his eyes” is connected to Avraham’s receiving God’s previous promise of land and to the provision of God through sight. The mountain which is already seen by God is now being seen by Avraham. The Hebrew ra’ah (see) is the same root being used in verse 8 where it is usually translated as, “provide”. Provision and sight are synonymous terms in this context.
 
Avraham saw the cloud of God’s presence over the mountain, thus recognizing that it was the destination he was seeking (Pirkei D’Rabbi Eliezer).
 
Gen 22:5 And Avraham said to his n’arayn (young men), “Stay here with the donkey; and I and ha-na’ar (the young man) will go yonder and bow down, and then we will return to you.
 
We should take special note of the term, “Na’ar” which is used here of both Avraham’s young men (servants) and the young man Isaac. This term can refer to a young man between the ages of 12 and 40, and should not be presumed to refer to a young child as is inferred by numerous English translations which use, “lad” or “boy” to translate this complex Hebrew term. In some cases this translation seems intentionally misleading, as in the KJV translation, which translates the same term, “young men” when referring to Avraham’s servants but, “lad” when referring to Isaac. This is at best inconsistent.
 
“And then we will return” is in the plural rather than the singular, “and then I will return”. This shows the trust that Avraham had in the promise of God (Gen. 21:12). The Jewish writer of the book of Hebrews affirms Avraham’s core belief:
 
“In trust Avraham, when he was being proved, offered up Yitzchak. Yes, he who had received the promises was offering up his one and only son-- the one about whom it was said, “Through Yitzchak your offspring shall be named.” He reasoned that God was able to raise Yitzchak up even from the dead—and in a sense, he did receive him back from there.”
 – Hebrews 11:17-19
 
Gen 22:6 And Avraham took the wood of the burnt offering, and laid it upon Yitzchak his son; and he took the eish (fire, holy fire, altar fire) in his hand, and a knife; and they walked on together.
 
The Midrash compares Isaac’s burden of wood to the Roman practice of crucifixion:
 
“It is like a person who carries his cross on his own shoulder” –Gen. Rab. 56:3
 
There is an undeniable link to the Messiah Yeshua:
 
“Then they took Yeshua. He went out, carrying His own crossbar, to the Place of a Skull…” –Yochanan (John) 19:17 TLV
 
The phrase, “And they walked on together” denotes harmony of purpose. The same phrase is repeated in verse 8, by which time Isaac knew that he was to be the sacrifice.
 
The following portion of Yishaiyahu (Isaiah) is conveniently left out of the Haf-Tarah (filling/completing/illumination of the Torah) readings in the modern rabbinical Torah reading cycle. However, it was part of the triannual Torah cycle of the first century. It conveys a sense of the intimate agreement between Father and Son, and the willingness of the sacrificial appointee.
 
“He was oppressed and He was afflicted
yet He did not open His mouth.
Like a lamb led to the slaughter,
like a sheep before its shearers is silent,
so He did not open His mouth…
Yet it pleased Adonai to bruise Him.
He caused Him to suffer.
If He makes His soul a guilt offering,
He will see His offspring, He will prolong His days,
and the will of Adonai will succeed by His hand.” –Isaiah 53:7, 10 TLV
 
Gen 22:7 And Yitzchak said, “Avraham my father”, and continued saying, “My father”: and he (Avraham) responded, “Hineini Here I am, my son.” And he (Yitzchak) said, “Behold the fire and the wood: but where is the lamb for a burnt offering?”
 
Up to this point Isaac believed that they were going to make a sacrifice to God and would thus find a lamb for this purpose while on their journey.
 
Gen 22:8 And Avraham said, “Elohim (God) yireh (Root: Ra’ah - sees, will provide himself) a lamb for a burnt offering: so they walked on together.
 
Avraham’s trust, as illuminated in Hebrews 11:17, remains. He firmly believes that God will bring about a miracle. Once again, the phrase, “so they walked on together” conveys a unity of purpose.
 
The phrase, “Elohim yireh” (God provides) links the seeing (ra’ah) of God to His provision (yi-reh). Thus we can also read, “Elohim sees the lamb for the burnt offering”.
 
Gen 22:9 And they came to the place which Ha-Elohim (the God) had told him of; and Avraham built an altar (ha-mizbeach: Root, zabach – slaughter, kill) there, and laid the wood in order, v’ya’akod (and bound) Yitzchak his son, and laid him on the altar upon the wood.
 
It is from this verse that the Hebrew title for this passage, “Ha-Akeidah” (The Binding) is derived.
 
The altar, ha-mizbeach, is intended for the shedding of blood. On every occasion that this term is used in the Torah without qualifying terms, it refers to an altar of slaughter. It is fitting that on the Mountain that would later become the site of the daily Temple offerings, this pivotal sacrifice is about to take place.
 
At the age of 137, Avraham could not have bound Isaac (37) without his consent.
 
“Father, I am a strong young man and you are old. I’m afraid that when I see the slaughtering knife in your hand I might flinch and possibly do you harm. I may also injure myself and become unfit for sacrifice. Or an involuntary movement by me might prevent you from performing the ritual slaughter properly. Therefore, bind me well, so that at the final moment I will not fail in my filial honour and respect, thereby not fulfilling the commandment properly.” –Midrash
 
The prophet Yishaiyahu (Isaiah) speaks of Yeshua saying:
 
“He was oppressed, though he humbled himself and opened not his mouth; as a lamb that is led to the slaughter, and as a sheep that before her shearers is dumb; yea, he opened not his mouth.” –Isaiah 53:7
 
 
Gen 22:10 And Avraham stretched forth his hand, and took the knife to slay his son.
 
The Midrash says that as Avraham reached for the knife, tears feel from his eyes into Isaac’s.
 
The Targum Yonatan records that Isaac looked up to see the Angels on high, while Avraham was yet unable to see them.
 
Rashi notes that the Angels also wept and their tears fell into Isaac’s eyes.
 
In this moving account there is an intimate, almost intrinsic grief which is shared by The Father God, the Angel of Hashem, Avraham and Isaac.
 
Gen 22:11 And the Malakh (Messenger) HaShem (YHVH: Mercy) called to him (Avraham) from the heavens, and said, “Avraham, Avraham:” and he responded, “Hineini (I’m here, ready, prepared, willing), here I am.”
 
The Hebrew text can be read literally as, “And calling toward (Avraham), messenger HaShem”. This should be understood to mean that the messenger (angel) is a manifest representation of HaShem Himself.
 
If the Angel of Hashem is the manifestation of the pre-incarnate Messiah Yeshua, then He is witnessing here the living symbolism of His own future sacrificial death.
 
Gen 22:12 And He (Malakh HaShem) said, “Don’t lay your hand upon ha-na’ar (the young man), neither do anything to him: for atah (until this time) yada’ti (I have known), that you are in awe of Elohim (God), seeing you have not withheld your son, your only son from me.
 
Not even a hair of Isaac’s head was harmed. God speaks in a timely fashion and Avraham responds in the same manner with which he began this journey of obedience, thus answering the question of faith.
 
The Angel of Hashem, Who is speaking to Avraham repeats the phrase, “your son, your only one.”
 
I believe the traditional English translation, “for now I know that you fear me” is misleading. The phrase, “now I know” infers that at one time He did not know. This contradicts the essence of God’s character, His omniscience (Isaiah 46:9-10, 40:13-14; Psalm 33:13-15, 139:1-3, 139:4, 139:15-16, 147:4-5; Job 21:22, 37:16; 1 Chronicles 28:9; Romans 11:33; Hebrews 4:13; Luke 12:7;  1 John 3:20; Matthew 10:29-30). In fact, God need learn nothing from these events. He has already seen them concluded. If we read, “For until this time I have known” we are more inclined to interpret the statement as an assurance to Avraham rather than a declaration of discovery on the part of HaShem and His Angel.
 
Gen 22:13 And Avraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Avraham went and took the ram, and offered him up for a burnt offering tachat (instead, for the sake, as a substitute) of his son.
 
Once again, the phrase, “lifted up his eyes” is connected to Avraham’s receiving God’s previous promise of land and to the provision of God through sight. The mountain which is already seen by God is now being seen by Avraham. The Hebrew ra’ah (see) is the same root being used in verse 8 where it is usually translated as, “provide”. Provision and sight are synonymous terms in this context.
 
A ram caught in a thicket may be without technical signs of blemish, such as discoloured wool or bodily deformity, and thus qualifies for the sacrifice as ritually clean. However, it is unlikely that the ram was without scratches and bleeding from the time spent in the thicket. This is a picture of the crown of thorns which was pressed down onto the head of our Messiah Yeshua.
 
The importance of a ram over a lamb here, is to make clear that the future substitutionary sacrifice would be made by a male.
 
Gen 22:14 And Avraham called the name of that place YHVH Yir’eh: as it is said to this day, “In the mount of the HaShem (Mercy) it shall be provided/seen (yeiraeh).
 
The original name of this place was Shalem, the name given to it by Shem, son of Noach (whom the sages identify as Malkitzedek [King of Righteousness], the king of Shalem). The Midrash says that following the Akeidah, when Avraham named the place Adonai Yireh, HaShem in deference to both Shem and Avraham, named the place Yerushalayim (Jerusalem).
 
Gen 22:15 And the Malakh (Messenger, angel) HaShem (YHVH: Mercy) called to Avraham out of the heavens the second time, Gen 22:16 And said, “By myself have I sworn, says HaShem (YHVH: Mercy), because you have done ha-d’var (this thing, according to the word), and have not withheld your son, your only son:”
 
The Angel of Hashem speaks a second time only once the sacrifice of the ram has been performed. The familiar reprise, “your son, your only son” rings out again in affirmation of the faith that Avraham has exhibited and as a prophetic foreshadowing of the Messiah.
 
“For people swear by someone greater; and the oath, as confirmation, is an end to all their disputing. In the same way God, determining to point out more clearly to the heirs of the promise the unchanging nature of His purpose, guaranteed it with an oath. So by two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to take hold of the hope set before us.” –Hebrews 6:16-18 TLV
 
Gen 22:17 “In blessing I will bless you, and in making great (multiplying) I will make great (multiply) your seed as the stars of the heavens, and as the sand which is upon the sea shore; and your seed shall possess the gate of his enemy;
 
The language of this blessing mirrors that of several previous addresses (Gen. 12:3, 13:16, 15:5). Here it is said in confirmation of the promise which God saw completed in Avraham, before Avraham had come to the place of completing his trust through the action of bringing his son and heir as a sacrifice before HaShem.
 
Notice that the seed is singular, he will possess the gate (singular) of his enemy
 
What is different about this blessing is that it adds the clause, “and your seed shall possess the gate of his enemy”. It seems that this clause has not been added until now because the symbolism of the sacrificial act of the Akeidah had to take place in order to reveal the nature of the future seed (Messiah), Who would possess the gates of humanitys’ greatest enemy, death.
 
Gen 22:18 And in your seed shall all the nations of the earth be blessed; because you have heard (Shamata) my voice (b’kol).
 
It is through Yeshua, the greater son of Avraham and of David, the Messiah and sacrificial lamb of God, that all the nations will be blessed.
 
Avraham, “Shamata” listened, received, understood, comprehended and invited the kol (voice) of HaShem. Thus, he became the father of all who would trust God and the first Hebrew, the one who received the promise of Israel’s coming redemption.
 
Gen 22:19 So Avraham returned unto his young men, and they rose up and went together to Beer-sheva (Well of Seven, Well of Rest, Covenant of Seven); and Avraham dwelt at Beer-sheva.
 
All four men, “rose up” in immediate obedience and “went together” with harmony of purpose, to the well of sevenfold blessing, the mayim chayim (living waters) of covenant promise.
 
Gen 22:20 And it came to pass after ha-d’avriym (these words, these things), that it was told Avraham, saying, “Behold, Milcah (Queen), she has also born children to your brother (uncle, male relative etc.) Nachor (Snorting);
 
The promise of multiplying and the prospering of Avraham’s progeny is immediately supported by the news of a bride for Isaac.
 
The genealogy of Nachor’s family has been kept till now in order to coincide with the events of the Akeidah. Thus showing God’s providence in the birth of Isaac’s future wife and the maintaining of the Godly bloodline.
 
It is fitting that Rivkah (captivating, knotted cord, tied up, secured, bound), Isaac’s future bride is born to Milcah (Queen). Just as Sarah had become the Queen of the promise, Rivkah, who has been born to a queen, will become the binding (Akeidah) of the promise, securing it through the birth of Yaakov/Israel.
 
Gen 22:21 Uz (Wooded, counsel) his firstborn, and Buz (contempt) his brother, and Kemuel (Koom – El: Risen in God, Raised by God) the father of Aram (exalted), Gen 22:22 And Kesed (increase), and Chazo (vision), and Pildash (flame of fire), and Yidlaf (weeping), and Betuel (Bet-El: Dwells in God). Gen 22:23 And Betuel (Dwells in God) produced Rivkah (captivating, knotted cord, tied up, secured): these eight Milcah (Queen) did bear to Nachor (snorting), Avraham's brother (uncle, male relative etc.). Gen 22:24 And his concubine, whose name was Reumah (elevated, arise), she bore also Tevah (slaughter), and Gacham (burning), and Tachash (animal hide), and Maachah (Pressure, squeezed, crushed: lit. She has pressed).
 
Rivkah, in addition to being the daughter of a queen (Milcah) is also the daughter of one who dwells in God (Betuel).
 
© Yaakov Brown 2016

Introduction:
​
Soon after the promise of the heir had been reaffirmed, S’dom was destroyed and Sarah abducted by Avimelech, her promised progeny almost defiled by the seed of Avimelech. However, God protected Sarah’s purity and secured her womb for Avraham’s seed. Now, having suffered many trials, both Avraham and Sarah can rejoice in the delivering of the son and heir, Isaac. But even this event will prove Avraham’s resolve as he is asked to part with his beloved son Ishmael, born to him by Hagar, Sarah’s maidservant.

The literary devices of Hebraic repetition and counterpoint are prolific in this chapter: an indication of things firmly decided and implemented by HaShem. Laughter is given to Sarah in the form of a son and with laughter Ishmael mocks the heir Isaac. Hagar sits a bow’s length away from Ishmael and her son subsequently becomes a bowman. The well of seven is a refuge for Hagar and a place of contention between Avraham and Avimelech, finally secured by Avraham through a sevenfold covenant of rest. The Holy name YHVH begins and ends the account as an allusion to the Mercy of God and the Judge Elohim is seen throughout.

Ultimately God’s will is done and the promised heir is made secure in the bosom of the father of faith, protected from the mocking laughter of his future enemies through the prophetic voice of his mother, the great matriarch and princess of Israel.

Gen 21:1 And HaShem (YHVH: Mercy) cared for Sarah (Princess), visiting her as He had said, and HaShem (YHVH: Mercy) made in Sarah that of which He had spoken. Gen 21:2 For Sarah conceived, and bore Avraham (father of nations, father of trust) a son in his old age, at the set time (moed) of which God had spoken to him. 

Tradition holds that Sarah conceived on the first day of Rosh Hashanah (b. Rosh Hashana. 11a.), as a result, the present narrative is the Torah reading for that day.

“God did a wonder or wonders for Sarah.” –Yerushalayim & Yonatan Targums

It is God as Mercy Who begins this important account. He cares for Sarah and fulfills His promise to her.

“In trust also Sarah herself received the ability to conceive seed, and delivered a child when she was past age, because she judged Him Who had promised to be trustworthy.” –Hebrews 11:11

The similarities to the later birth of the Messiah are prophetic in nature. The differences equally important. Sarah, who had doubted HaShem’s angel now gives birth with great joy. While Miriyam (Mary), who received Gavriel’s message with great joy and firm belief, would give birth in a time of turmoil and later suffer the loss of her son, only to receive Him again with even greater joy than any experienced by Sarah. All this illuminates the metanarrative of God’s redemptive plan, which He decided upon before the creation of the world.

Verses 2 & 3, and later 25:19, emphasis the fact that Avraham is the father of Isaac. This is to ensure the reader that despite his age it was his fertile seed that impregnated Sarah and not the wicked king Avimelech.

Gen 21:3 And Avraham called the name of his son that was born to him, whom Sarah bore to him, Yitzchak (Isaac: he laughs). Gen 21:4 And Avraham circumcised his son Yitzchak at eight days old, as God had commanded him. 

The name Yitzchak is the first of many uses of the Hebrew root tz’chok (laughter). Avraham was given the name by God in 17:19. There is much to learn from the ways laughter is used both in joyous proclamation and in sinful mockery. The halakhic applications abound.  
 
Gen 21:5 And Avraham was a hundred years old, when his son Yitzchak was born to him. 

The birth of Isaac took place 25 years after Avraham departed from Haran (Genesis 12:4).

Gen 21:6 And Sarah said, “Tzichak (laughter) has been made for me by Elohim (God: Judge), so that all that hear will Tzichak (laugh).” Gen 21:7 And she said, “Who would have said that for Avraham, sons would be nursed by Sarah? Yet my child, a son, I have born him in his old age.” 

This laughter is joy, the text intends to convey the idea that a person who brings joy has entered the world, that all who hear of his birth will be filled with joy and respond in laughter. This joy has been introduced by the Merciful Judge of the universe so that all may join in celebrating the fulfillment of His promise. The laughter that accompanies this birth is a response of right action born of God’s mercy.

Rashi observes that this event brings hope and joy to the barren women of Israel, thus the joy shared by those who hear of Sarah’s miracle, forms a foundation for their trust in the God Who is able to bring life forth from a dead womb. This too is a picture of the Messiah and His resurrection.

The neighbors of Elisheva (Elizabeth), the mother of the prophet Yochanan rejoiced in this same way when they heard that she had given birth (Luke 1:58). In that context it is called, “rejoicing” which is synonymous with the term, “laughter” in Genesis 21:6.

Gen 21:8 And the child grew, and was weaned: and Avraham made a great feast the same day that Yitzchak was weaned. 

The age of weaning cannot be determined with certainty. The rabbinical views range from three years to twelve years, citing various sources. Though some modern readers may find the idea of lengthy weaning periods to be distasteful (no pun intended), it was not unusual in ancient times for children to be nursed well into their formative years. When we add to this the fact that at the time of these events people were still living much longer than we do today, it seems reasonable to split the difference and settle on an approximate age of seven (Philo: De his Verb. Resipuit. Noe, p. 275) for Isaac’s weaning.

Rashi (Tanchuma) claims that the feast was great because the great men of that generation attended: Shem, Eber and Avimelech. Note the names: Shem (Name), Eber (Beyond) and Avimelech (My father is King). Each name describes God, The Name (Mercy), Messiah, Who enters the world from beyond, and My Father the King of worlds.

Gen 21:9 And Sarah saw the son of Hagar (flight) the Mitzree (Egyptian: double distress), which she had born to Avraham, m’tzacheik (laughing, mocking). 

The Hebrew, “m’tzacheik” is a play on Isaac’s name, “Yitzchak”. The text can be read, “And Sarah saw the son Hagar the Egyptian, who she had born to Avraham, playing (m’tzacheik laughing, mocking).” We could say that Ishmael was Isaacing, or playing at being Isaac. This is yet another hint at the type of mockery that was taking place and illuminates the reason for Sarah’s firm resolve regarding Ishmael’s removal from the camp of Avraham. It seems that Ishmael was, at his mother’s prompting, seeking to usurp Isaac’s position as heir. This is of course confirmed by 21:10.

Ishmael is now a young man (17-27) and is fully aware of his moral responsibility. From the text we can discern that Hagar’s influence and his own delusions of grandeur are responsible for his mocking of Isaac (21:10). Ishmael could have chosen to laugh in joy at the honoring of his new brother, however, he instead seeks to humiliate Isaac in the presence of those over whom he will rule as heir. This is not the innocent mocking of a child rather it is the intentional sin of a young man. 

This same kind of mocking laughter (tz’cheik) is linked to the sins of idolatry (Exodus 32:6), adultery (Exodus 39:17) and murder (2 Samuel 2:14). Rashi notes that this infers the complete corruption of Ishmael and sees his being sent away as a necessary act for the sake of Isaac’s spiritual character and protection. 

“Keep not Your silence, O Elohim: don’t hold Your peace, and don’t be still, O Elohim. For, behold, Your enemies make a tumult: and they that hate You have lifted up their heads in pride. They have taken crafty counsel against Your people (Israel), and consulted against the ones You protect. They have said, ‘Come, and let us cut them off from being a nation; that the name of Israel shall be remembered no more. For they have consulted together with one consent: they are confederate against You: The shelters of Edom, and the Ishmaelites; of Moab, and the Hagarenes;”
 –Psalm 83:1-6 

Gen 21:10 So she said to Avraham, “Cast out this maid-servant and her son: for the son of this maid-servant shall not be heir with my son, even with Yitzchak (Isaac: he laughs).”

“Now we, fellow Jewish brothers and sisters in Messiah, are as Isaac was, the children of promise. But as it was then, he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless, what does the scripture say? ‘Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.’ So then, fellow Jewish brothers and sisters in Messiah, we are not children of the bondwoman, but of the free.” –Galatians 4:28-31

As the matriarch of Israel, Sarah saw the danger that Ishmael posed to her son and his Godly mission. Sarah’s response is not one of vindictiveness but of protection.

Gen 21:11 And the thing was very grievous in Avraham's sight because of his son. 

Avraham was grieved both by his son Ishmael’s behavior and due to the resulting need for expelling him from the camp.

Pirke Eliezer calls this the most difficult of Avraham’s trials (Pirke Eliezer, c 30 ).

Gen 21:12 And God said to Avraham, “Let it not be grievous in your sight because of the boy, and because of your maid-servant; shema listen to all that Sarah has said to you, hear her voice; for in (through) Yitzchak your seed will be called (identified).”

The Targum of Yonatan reads, “Listen to all that Sarah has said to you, hear her voice, for she is a prophetess.”

The Talmud refers to Sarah’s protection of Isaac’s rights as evidence of the fact that she is a prophetess (b. Meg. 14a).

The Hebrew, “Shema”, listen, hear, understand, comprehend; is used here in the present continuous or perfect tense of the Hebrew. It is the positive counter to the use of the same word in the past tense in Genesis 3:17, where Adam has listened (Shema’ta) to the flawed advice of Eve. By listening to Eve’s advice Adam invited sin into the world, whereas by listening to Sarah’s advice (via HaShem) Avraham invites light into the world. That is, Isaac was to be the heir who would produce the struggling people Yaakov/Israel. Israel in-turn was to be light to the nations, a calling that was fulfilled by the Mashiyach Yeshua, born to the line of Avraham, Yitzchak and Yaakov according to His humanity.

God affirms Sarah’s instruction, which is an act of righteous trust. With these words Sarah becomes Israel’s second prophet. God reminds Avraham that Isaac is the chosen seed who will perpetuate the ministry of light to the nations through his son Yaakov, Israel.

Gen 21:13 And also of the son of the maid servant will I make a nation, because he is your seed. 

By way of consolation God comforts Avraham with the knowledge that He will also take good care of Ishmael, making him a great (subservient) nation.

Gen 21:14 And Avraham rose up early in the morning, and took bread, and a skin of water, and gave them to Hagar, putting them on her shoulder with the child (young man), and sent her away: and she departed, and teitah (strayed, practiced error) in the wilderness of Beer-sheva (Well of seven, sevenfold covenant, well of blessing, covenant of rest).”

The act of waking early is a sign of immediate obedience on Avraham’s part. Regardless of his own grief at the loss of Ishmael, Avraham trusted God and acted in prompt obedience.

The Hebrew v’teitah indicates Hagar’s return to idolatrous practice as she sought a place of solace in the wilderness near Beer-sheva (a well which will be illuminated in the latter section of this account). Rashi suggests that Hagar returned to the idolatrous practices of her father’s house. 

Ishmael is thought to be between 17 (Shalshalet Hakabala, fol. 2. 2) and 27 (Pirke Eliezer, c. 30. Bereshit Rabba, sect. 53. fol. 47. 4.) years of age at this point in time.
Beer-sheva is approximately 19 kilometres from Gerar and 32 kilometres from Hebron to the south.
Gen 21:15 And the water ran out, so she cast (threw off) the child (young man) under one of the shrubs. Gen 21:16 And she went, and sat down at a distance from him, a bowshot (0.8km) away: for she said, “Let me not see the death of the child (young man).” And as she sat there she lifted up her voice, and wept.

Bereshit Rabba, records a bowshot distance at about half a mile (.8 Kilometre), saying that two bowshots make a mile (1.6 kilometres) [Bereshit Rabba, ut supra. sect. 53. fol. 47. 4].

The term, “Child” here could be misunderstood to mean, “Young child”. However, a child remains the child of his mother regardless of his age, and this is what is intended here. Infact we know from both the chronology of Biblical events and from tradition that Ishmael is between 17 and 27 years of age at this point in time.

The great irony of Hagar’s lack of water, is that her blindness has come about through her own spiritual decay. Both her expulsion from the camp of Avraham and her subsequent suffering are directly related to her continued attempts to seek Isaac’s inheritance for her own son Ishmael.

Rabbi Hirsch wisely observes that, “Hagar’s behavior is disgraceful… Rather than comfort her child in his dying moments, she thought only of herself and the discomfort she would feel in the presence of his agony.” This is why the following verse begins with the words, “God heard the voice of the boy;”

Gen 21:17 And God heard the voice of the boy (young man); and the angel of Elohim (God, Judge) called to Hagar out of the heavens, and said to her, “What ails you, Hagar? Fear not; for Elohim (God) has heard the voice of the boy (young man) where he is.”

God’s communication with Hagar differs greatly from the way He has met with Avraham. We note that the angel of Elohim (God), rather than the angel of YHVH, calls to her from the heavens rather than meeting her in humanoid form on earth as He had done with Avraham. It is Elohim, the Judge and Ruler, Who attends to Hagar’s son. Mercy (YHVH) is with Avraham (Isaac and Yaakov) but Judgement (Elohim) has come to Ishmael and his decedents.

Gen 21:18 Arise, lift up the boy (young man), and hold him in your hand; for I will make him a great nation. Gen 21:19 And Elohim (God) opened her eyes, and she saw a well of water; and she went, and filled the water-skin with water, and gave the boy a drink. 

Some suggest that this well was made to appear supernaturally, however, the context suggests that the well finds its symbolic form in the origin story of verses 23-33, where Avraham presents ewe lambs as an offering that testifies to his right to its water through the cutting of a covenant before the Judge, Elohim. Due to the fact that the agreement for, and the naming of the well (v.23-33) is considered to have preceded the events of verses 1 through 21, it is safe to conclude that the limited supplies given to Hagar by Avraham were intended to last her the short distance to Beer-sheva, a well that Avraham had already redeemed for the use of his household. 

The sages say that this well has ancient origins and was in fact, “Created between the two evenings, that is, on the evening of the seventh day of the creation.” (Pirke Eliezer, ut supra. c. 30)

It is by the Word of Hashem that Hagar’s eyes are opened and she receives living water. Hagar had returned to idolatry (v.14) and was therefore, not only physically but also spiritually blind. Yeshua said, “Whoever drinks the water I give will never thirst again.” This well is Beer-sheva, the well of sevenfold blessing, rest and covenant promise. By trusting in God’s Word, Hagar receives life for both herself and her son.

Gen 21:20 And Elohim (God) was with the boy (young man); and he grew, and dwelt in the wilderness, and became an archer. 

Hagar had sat a bow shot away from her son. Now her son becomes an archer. Both Ishmael’s role and the role of his descendants are emphasised by the symbol of the bow (warfare).

“And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brothers.” –Genesis 16:12 
 
Jewish tradition says that Ishmael, “Was born with a bow, and brought up with one, and that he shot an arrow at his brother Isaac, with the intention to kill him, while he was in Abraham's house;” (Pirke, c. 30 Ammian. Marcellin. Hist. l. 14)

Gen 21:21 And he dwelt in the wilderness of Paran (Beautiful caverns): and his mother took him a wife out of the land of Egypt (Mitzrayim: double distress). 

The location of the ancient wilderness of Paran is debated and manipulated by Islamic scholars, however, it seems most likely that the location of Paran is below the Sea of Salt (Dead seat) to the south-west near the border of Modern Israel and Jordan. There are a number of factors that support this location, including the name itself relative to the geography of the region.

One Jewish tradition suggests that Ishmael had two wives; the first he divorced, and then married the Egyptian; his first wife, they say, he sent for, and took out of the plains of Moab, whose name was Aishah, and the other Phatimah (Pirke Eliezer, ut supra. c. 30).

“And he (Ishmael) dwelt in the wilderness of Paran, and took to wife Adisha, whom he divorced, and then his mother took him Phatimah to wife, out of the land of Egypt:'' –Yerushalayim & Yonatan Targums 

Gen 21:22 And it came to pass at that time, that Avimelech (My father is king) and Phichol (Peh-col: Mouth of all, strength) the chief captain of his army, spoke to Avraham, saying, “Elohim (God) is with you in all that you do:” Gen 21:23 “Now therefore, swear to me here by Elohim (God) that you will not deal falsely with me, nor with my son, nor with my son's son: but according to the kindness that I have done to you, you shall do to me, and to the land where you have sojourned.” Gen 21:24 And Avraham said, “I will swear.”

These events can be understood to have been set in the past and read as, “And it was in the past at that time…” This seems consistent with the previous identification of the wilderness of Beer-sheva in the account of Hagar’s expulsion. The establishing of the well of Beer-sheva prior to Hagar’s wandering shows that the blessing of God comes to her via Avraham’s trust.

It is worth noting that Avimelech does not seek a covenant with Avraham because of his wealth but with the words, “God is with you in all that you do.” 

It seems that the Philistines observed this oath until the days of the judge Samson, when they began to attack Israel for the first time (Sotah 10a).
 
Gen 21:25 And Avraham rebuked Avimelech because of a well of water, which Avimelech's servants had violently taken away. 

If there was to be a covenant Avraham wanted it to be established with truth and integrity. This is why he placed his cards on the table regarding the continued violent behaviour of Avimelech’s men. With peace comes responsibility and openness. Any peace devised outside of these parameters is a false peace.

Gen 21:26 And Avimelech said, “I don’t know who has done this thing: neither did you tell me, nor have I heard of it, until today.” 

Avimelech’s claim seems unlikely, given that it had been his practice to send his men to commit crimes against others (the abduction of Sarah).

Gen 21:27 And Avraham took sheep and oxen, and gave them unto Avimelech; and both of them karat (cut) a covenant. Gen 21:28 And Avraham set seven ewe lambs of the flock by themselves. 
Gen 21:29 And Avimelech asked Avraham, “What is the meaning of these seven ewe lambs which you have set by themselves?” Gen 21:30 And he said, “These seven ewe (female) lambs shall you take from my hand, that they may bear witness of me, that I discovered (chafar) this well.” Gen 21:31 So he called that place Beer-sheva (Well of seven, sevenfold covenant, well of blessing, covenant of rest); because there they both swore. Gen 21:32 Thus they karat (cut) a covenant at Beer-sheva: then Avimelech rose up, and Phichol (Peh-col: Mouth of all, strength) the chief captain of his army, and they returned into the land of the Pilishtiym (Immigrants).

The seven (Shiv’ah) female lambs correspond to the oath (Sh’vuah) and emphasize the completeness, longevity and rest that the oath will bring. Allegorically speaking, based solely on the meaning of the names, the father of trust is making an agreement with his father the King. Thus the well is named quite literally, “Well of Seven” or, “Well of Oath”.

Avraham’s insistence that Avimelech accept the lambs as a gift is an ancient means of verifying ownership, much like the transaction carried out in Ruth 4:7. It is a symbolic act, intended to be witnessed by all present as a mark of future legal security.

Gen 21:33 And Avraham planted an orchard (tamarisk) in Beersheva, and called there on the name of HaShem (YHVH: Mercy), the everlasting Elohim (God). Gen 21:34 And Avraham sojourned in the land of Pilishtiym (Immigrants) many days. 

The account ends with the planting of an orchard representing shade and respite for weary desert travelers and the unity of the God-head in Mercy (YHVH) and Judgement (Elohim).

The planting of trees, possibly tamarisk (an evergreen tree that common to the Middle East, it can reach heights of 15.2 meters) is an act of remembrance. Infact trees are still planted today in Israel in memory of loved ones and to mark special events. Therefore, the planting of these shady trees near a well in an arid location are best understood to represent a memorial to the God Who has provided and heir, life-giving water and shelter in the wilderness for Avraham. 

Avraham is said to have sojourned in the land of the Philistines for twenty-six years (Yarchi & Bereshit Rabba, sect. 54. fol. 48. 4)

Rashi says that it is important to read this as a sojourning because the years from the birth of Isaac are to be counted in the 400 years during which Avraham’s descendants would be aliens in a land not their own. However, the land in which Avraham is now sojourning has already been promised to him and his descendants, therefore, Rashi’s assertion is incompatible with the prophetic word of God. The four hundred years can only refer to the years Israel will spend in Egypt as slaves to Pharaoh. 

© Yaakov brown 2016

Introduction:
After witnessing the destruction of S’dom, Avraham moves south. All of the land both to the north and to the south had already been promised to Avraham by God (Gen 13:14-15).

Some have suggested that this is a duplicate of the account of chapter 12, however, the reasoning for this is weak. They say that a man would not make the same mistake twice and therefore this must be a repetition. Additionally they suggest that the writer was an Elohimist (So called E author), of course they have not valid argument for explaining the use of the holy name YHVH in the final verse, other than to propose that this was meant as part of a Yahwehist (So called J author) account redacted at a later date.

The suggestion that a man would not make the same mistake twice is ludicrous and the subsequent multiple author claim is equally untenable. Add to this that Avraham explains clearly in verse 13 that this has been his practice since leaving Ur (light), and we are left with only one plausible conclusion, that this is a unique and separate account from that of chapter 12.
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Gen 20:1 And Avraham (Father of many nations) journeyed from there (Mamrei: strength) toward the south country, and dwelt between Kadesh (Holy) and Shur (a wall), and sojourned in Gerar (drag off roughly).
 
These events must occur soon after the destruction of S’dom because Sarah is clearly still not showing her pregnancy, based on the fact that Avimelech sees her as a potential wife. The place Avraham journeyed from was Mamrei (strength), and he was journeying south, just as he had when he had approached Egypt in chapter 12.
 
The meanings of the Hebrew names of the towns he settled between, place Avraham (The father of trust) at a crossroads between Holiness (Kadesh) and a wall (Shur: possible blockade). Alternatively he finds himself resting with Holiness (Kadesh) on one side and Protection (Shur: wall) on the other.
 
The region of Gerar (drag off roughly) is to be understood both literally and as a literary clue to what is about to take place. It is this allusion to a land where people are, “roughly dragged off” that sets the stage for the remainder of the account.
 
Gen 20:2 And Avraham said of Sarah (Princess) his wife, “She is my sister”: and Avimelech (my father is king) king of Gerar (drag off roughly) sent men and seized Sarah.
 
The remez (hint) in the preceding verse, seen in the name Gerar (drag off roughly) is immediately enacted by Avimelech. No sooner does he discover that Sarah might be an unmarried woman, does he send men to abduct her. Note that he, “sent” others to take her and that they, “seized” her. The protocol of the time required for permission to be asked of her ruling male relative (Avraham), similar customs developed and were practiced by Jews in the first century CE, where a betrothal agreement was to be entered and a one year period of preparation for the wedding was to be observed. Regardless of the finer details, what is clear is that this was an abduction and not an agreed arrangement. Today we might term this an attempt at sex trafficking. This of course illuminates just how righteous Avimelech really was. That is, nothing more than righteous in his own eyes.
 
For Avraham’s part, the half-truth that Sarah was his sister was intended from the beginning (v.13) to be a means of protecting their retinue. Part of the reasoning for this is that protocol requires a proposal and marriage fee to be paid to the ruling male member of the bride’s family. Thus Avraham must have presumed that he would have an opportunity to refuse such a proposal on Sarah’s behalf. It is still the practice of many Jewish and Arabic peoples today, for the agreement of the eldest male to not only be sought but also confirmed prior to any betrothal taking place.
 
Gen 20:3 But Elohim (God, Judge) came to Avimelech in a dream by night, and said to him, “Behold, you are to die, for the woman you have abducted; she is the wife of a husband (Ba’al: master).
 
God appears to Avimelech as Judge. He makes plan His judgement, “You are to die, for the woman you have abducted…” There are two crimes here: first, the crime of kidnapping and second, the soon to be enacted crime of rape. Make no mistake, even by the standards of the time the kidnapping of an unmarried woman was cause for tribal war. Avimelech is guilty, God does not bring judgement against the innocent.
 
Gen 20:4 But Avimelech had not come near her: and he said, “Adonai (my lord), the nation that is also just, will You destroy?”
 
“Had not come near her” is a euphemism for sexual intimacy. The fact that Avimelech had not yet used Sarah for his own sexual pleasure (remember that he already has at least one other wife v.17) does not mean that he didn’t intend to.
 
Avimelech is obviously aware of the recent destruction of S’dom and Amorah and thus by comparing his own region’s relative morality with that of S’dom’s abominations, defends himself and his kingdom as a just nation. He is clearly afraid that the same destruction that has come upon those cities will also be meted out upon his own kingdom because of God’s relationship to Avraham. We must read Avimelech’s response as his own determination of his moral standing and that of his nation. It is not the verdict of God, the Judge.
 
Gen 20:5 “Didn’t he say to me, ‘She is my sister’? And she, even she herself said, ‘He is my brother’: due to the integrity of my levavi (my inner man, heart) innocent are my palms of having done this.”
 
Avimelech is not yet guilty of the rape/adultery, however, he is guilty of kidnapping. His protests regarding his heart are exposed by the following statement of God.
 
Gen 20:6 And Ha-Elohim (the God) said to him in a dream, “Yes, I also know that you did this with an innocent lev (inner man, heart); for I also kept you from sinning against Me: therefore I did not allow you to touch her.”
 
The so called integrity or innocence of Avimelech’s heart is shown for what it actually is, God prevented him from sexually violating Sarah. Thus Avimelech’s integrity is intact only because God stopped him from violating her.
 
I read, “Yes, I know all about your innocent heart, I’m the one who kept it innocent, I stopped you from sinning”. In other words, you have no integrity of your own.
 
Note also that God says, “I also kept you from sinning against me.”Avimelech was about to defile the matriarch of the chosen people Israel. The people Who God had purposed to give birth to the Messiah, the one Who would deliver both Israel and the nations. This is not simply a sin against Avraham but an attempted to disturb the holy lineage of Israel and her Messiah.
 
If Avimelech was aware of the recent destruction of S’dom and Amorrah and the link to Avraham, then all his actions show contempt for Avraham and his God.
 
Gen 20:7 “Now therefore return the wife of the man; for he is a prophet, and he will intercede on your behalf, and you will live: and if you don’t return her, know that you will surely die, you, and all that are yours.”
 
The text infers that Avimelech was already afflicted to some degree and that if he sinned further he and his household would die. God does not punish the innocent, therefore, we must conclude once again that Avimelech is considered to be guilty and is being shown mercy so as not to invite death through an additional act of sin.
 
God calls Avraham a prophet, in fact Avraham is the first to be called a prophet of God. God has already credited Avraham’s trust as righteousness and considers him a type for the coming Messiah: an intercessor and redeemer of others, a light to the nations.
 
Gen 20:8 Therefore Avimelech rose early in the morning, and called all his servants, and told all these things in their ears: and the men were very afraid.
 
The men were afraid because they knew what had happened to their neighbours in the east. They were right to be afraid. Those who sin against God’s chosen are sinning against God Himself.
 
Gen 20:9 Then Avimelech called Avraham, and said unto him, “What have you done to us? And how have I offended you that you have brought on me and on my kingdom a great sin? You have done deeds to me that ought not to be done.”
 
These words of Avimelech are the height of hypocrisy. After all, he has abducted a woman against her will without consideration for the stigma attached to the perceived defilement of an unwed woman, and it is he who has disregarded Avraham’s rights as a sojourner and visitor among the people of Gerar. His unrepentant heart is proof that any innocence he might have stumbled across was clearly not of his own making.
 
Gen 20:10 And Avimelech said unto Avraham, “What did you see, that caused you to do this thing?”
 
Avimelech hints at what he knows Avraham may have witnessed among the people of Gerar. This appears to be a rhetorical question but it is one that Avraham is able to answer (v.11)
 
Gen 20:11 And Avraham said, “Because I thought, surely the fear of Elohim (God) is not in this place; and they will slay me because of my wife.”
 
Avraham saw the way the people of Gerar treated each other and those who sojourned among them, thus he concluded that they had no fear of God. Avimelech’s actions in sending men to abduct Sarah only prove to affirm this fact. Avraham has a convincing argument for the defence of his actions regarding Sarah.
 
Gen 20:12 “Additionally, she is indeed my sister; she is the daughter of my father, but not the daughter of my mother; and she became my wife.”
 
Avraham is at best guilty of deceptive speech for the purpose of self-defence.
 
Gen 20:13  “And it came to pass, when Elohim (God) caused me to wander from my father's house, I said to her, ‘This is the chesed (kindness) which you can accomplish for me; at every place we will come to, say of me, ‘He is my brother.’”
 
This verse makes clear the fact that this scenario was a well-practised one. We read in the Torah of two specific instances, but there may have been others. The point is, that this is not a duplicate of the events of chapter 12.
 
Gen 20:14 And Avimelech took sheep, and oxen, and menservants, and women-servants, and gave them to Avraham, and returned to him his wife Sarah.
 
These are the actions of a guilty and fearful man. This is restitution for the abduction but it is not sufficient payment to clear the good name of Sarah and cover the bride price.
 
As in the case of the events of chapter 12, Avraham has travelled from Mamrei (strength) and having suffered the trial of having his wife abducted, is now being prospered with the addition of flocks and herds. Thus he has gone from strength to strength in HaShem’s continued purpose for his life and that of his descendants.
 
Gen 20:15 And Avimelech said, “Behold, my land is before you: dwell wherever you please.”
 
In fact the land does not belong to Avimelech but has already been promised to Avraham and the children of Israel. Thus Avraham sojourns in yet another part of the fullness of the land that is to be given to his progeny by God.
 
Gen 20:16 And to Sarah he said, “Behold, I have given your brother a thousand pieces of silver: behold, it is to you a covering of the eyes, to all that are with you, and with all others:” thus she was vindicated.
 
Avimelech remains defiant to some degree, using Avraham and Sarah’s words against them, “I have given your brother…”
 
The silver is a bride price that seeks to declare Sarah’s purity and provide for the veiled symbol of that purity. This is why the covering is said to show both her and those around her that she has remained sexually pure.
 
An alternate reading is, “Behold, he is to you a covering of the eyes” meaning that Avraham’s status as a prophet of God protects Sarah.
 
Some read the latter clause as a rebuke. If that is correct, Avimelech intends insult by proposing the veil and may be inferring prostitution (Genesis 38:15).
 
Gen 20:17 So Avraham interceded with Ha-Elohim (God): and Elohim (God) healed Avimelech, and his wife, and his maidservants; and they bore children. Gen 20:18 For HaShem (YHVH: Mercy) had sealed shut all the wombs of the house of Avimelech, on the word of Sarah, wife of Avraham.
 
These last verses show us that Avimelech and his household were already being punished for the sin of abducting Sarah, and this because of Sarah’s cry to God (on the word of Sarah). This is a chilling reminder of the plagues that HaShem sent against Pharoah and his house because of Sarah (12:17). What is clear is that God is the protector of both Avraham and Sarah and that He remains the protector of His servants, both men and women, to this day.
 
© Yaakov brown 2016

Introduction:
The account of Sodom’s destruction continues to illuminate the contradictions within Lot’s character and in addition lays the foundation for the seeding of two of Israel’s greatest enemies, both physical and spiritual: Moav and Ammon.

With regard to halakhah (the way we walk), the contrast between Avraham and Lot could be seen as a, “how to” and, “how not to” respond to G-d and His messengers:

• Avraham sees The L-rd (18:1) – Lot sees only the two messengers of The L-rd (19:1)
• Avraham runs to greet his visitors (18:2) – Lot merely rises (19:1)
• Avraham merits righteousness and redemption through trust (Genesis 15:6, Romans 4:3) – Lot lacks trust and merits no redemption but is saved because of Avraham’s trust in G-d (19:29)
• Avraham has remained set apart from wicked people, camping beneath the trees of Mamrei (strength) (18:1), a light to the nations – Lot dwells among the wicked, even to the point of becoming a judge (19:1) among them, and has become influenced by them, mixing the light of his roots with the darkness of the nations.
• Avraham, having trusted HaShem, has become attentive to HaShem’s instruction (17:23-27) – Lot, having become enamoured by the sight of worldly success and riches, has become unwilling to leave them behind, to his own detriment (19:16).

In the end, Lot must have learned from the trials he suffered as a result of his seeking after the things of this world. HaShem knew Lot’s heart (lev: core being), that he desired to know G-d and act rightly, thus HaShem purposed Lot for redemption in spite of Lot’s wandering. The writer of the second letter of Peter notes:
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“He (G-d) destroyed the cities of S’dom and Amorrah, reducing them to ashes —making them an example of what is going to happen to the ungodly. He rescued Lot, a righteous man greatly oppressed by the shameless immorality of the wicked. (For that righteous man, while living among them, was tormented in his righteous soul day after day by lawless deeds he saw and heard.) Therefore HaShem (YHVH: Mercy) certainly knows how to rescue the godly from trials, and how to keep the unrighteous being punished until the Day of Judgment-- especially those who follow after the flesh in its unclean desires and who despise HaShem’s (YHVH: Mercy) authority.” –2 Peter 2:6-10a

The lesson we learn from these two men is that faithful obedience reaps great reward, while disobedience and failing to keep our focus on G-d, leads to great trials and unnecessary suffering. Many believers today boast of the filthy depths they were delivered from as if it were a badge of honour, however, the testimonies of those who have remembered their Creator in their youth and have walked as Avraham walked are their own reward. We should reject the sensational sin honouring culture of some branches of Christianity and embrace the Kingdom culture of giving all honour and glory to the G-d Who has delivered us from sin through His Son our Messiah Yeshua (Jesus the Christ). Those who choose to obey the instruction of G-d will not regret it.

The Text:
 
Gen 19:1 And two of the messengers (Ha-Malachiym: angels) came to S’domah (Sodom: Burning) in the evening; and Lot (covering) sat in the gate of S’dom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground;
 
This account takes place on the evening of the same day that HaShem and the two angels met with Avraham. These two malakhim (messengers) are the two men who had accompanied HaShem (In the form of the third man), however, we note that HaShem is not present here in the form of the third man.
 
As a continuation of the naming of these angels by the rabbis, the two angels here are traditionally seen as being Gavriel and Raphael. However, because I see Raphael as being a representation of the Healer Yeshua, Who is G-d with us, I interpret these messengers as being Michael and Gavriel. After all, they are here to proclaim warning to Lot (Gavriel) and to destroy the city (Michael). There will be no healing or wholeness (Raphael) offered to the unrepentant people of S’dom.
 
The fact that Lot was seated in the city gate infers that he had become one of the city’s leading elders/judges (Deut. 22:15; Josh. 20:4; Ruth 4:1). This idea is supported by Jewish tradition, which explains that five judges were appointed by the men of S’dom, and Lot was the chief among them (Bereshit Rabba, sect. 50. fol. 44. 4.) Some say that Genesis 19:9 refutes this, however, when read contextually, it in fact affirms the status of Lot as a judge. In modern terms one might say that by the time Genesis 19:9 rolled around, Lot had reached the threshold of local animosity and had become an unpopular immigrant politician in a city that valued physical gratification over human dignity. Sadly, I believe many of us live in similar cities today.
 
We should also note that Lot’s influence was very weak when compared with that of Joseph and Daniel, who lived among the wicked in exile. The difference of course being that each of these men was taken captive by the wicked, whereas Lot sought out the wicked because of his love for worldly wealth. Again, we learn a worthwhile lesson from these differences. We are not to seek opportunities to reside among the wicked, rather, if we find ourselves among the wicked through the natural progression of life, we are to live as tzidakim (righteous ones) among them. Following our father Avraham’s example of being light to the nations.
 
Notice that Lot approaches the messengers of HaShem in a similar way to his uncle Avraham.
 
Gen 19:2 And he said, “Behold now, my lords (Adoni: or my lord, not HaShem), turn in, I pray you, into your servant's house, and stay the night, and wash your feet, then you can rise early, and go on your way”. And they said, “No; but we will abide in the street all night”.
 
Once again we can see the similarities between the offering of hospitality shown by Lot and that of his uncle Avraham. However, it seems that Lot’s offer is also motivated by his knowledge of the filthy conduct of the city’s residents. Subsequently the messengers illuminate the wickedness of the city by putting Lot to the test saying, “We will abide in the street”.
 
The clause, “turn in” is interpreted by the Bereshit Rabba, to mean, “Go a roundabout, winding, crooked way to my house, so that the men of Sodom may not see you go in there, and know you are there.” In a like manner the Targum of Yonatan reads, "turn here, and there, and go into the house of your servant:"
 
Gen 19:3 And he (Lot) insisted; and they turned in with him, and entered into his house; and he made them a feast, and did bake matzot (unleavened bread: used during Pesach), and they ate.
 
Lot insists because he knows what will take place if the men remain in the streets. It seems that homosexual rape was used to deter foreigners, thieves and would be immigrants.
 
The making of the matzot (unleavened bread) is a retrospective detail which HaShem (via the pen of Moses) has clearly intended for conveying a comparative teaching regarding the Pesach (Passover) and the exodus of the Israelites (Exodus12:39). Matzot is made in haste and is without yeast (sin), thus it is a symbol of Lot’s desire to be righteous in spite of his poor choices and the trials they have birthed. In this way he is a type for the Israelite slaves in Egypt. Lot will also hesitate prior to leaving, perhaps considering whether he is better off staying, just as the Israelites did when they found themselves trapped beside the Red Sea.
 
Gen 19:4 But before they lay down, the men of the terror (ha’eer: also, the city), the men of S’dom (burning), surrounded the house, from boys to old men, all the people from every quarter:
 
The term sodomy derives its name from this account. From early days this heinous act was considered an abomination, an act that is contrary to the creative order and the positive instruction to go forth and be fruitful. This would later be codified as law and made a capital offence, along with incest, bestiality and adultery (Leviticus 18:6-18, 22, 23; 20:13: 20:10, 15-16 Deut. 27:21).
 
In this age of political correctness, I have yet to hear anyone suggest that having sex with animals is a personal choice, a sexual preference or a character trait born of genetic disposition/imperative. Nor have I witnessed any “Adulterer’s rights” movements. I have however seen popular media drive home a homosexual, transgender and lesbian agenda, which dispenses with its opponents by calling them names like, “Bigot, homophobe, hater, fundamentalist etc.” What I find truly deplorable, is the public support given by Christians and Christian organizations, to those who practice these sinful behaviours. It seems that Liberal (and I do not mean the liberty of Messiah) Western Christianity feels lead to enable sin rather than love the sinner and hate the sin. Again, I have yet to see the Christian “Pro Adulterers” support rally or the, “Zoophilia is a personal choice” bumper sticker.
 
If, as the popular Christian evangelical idiom suggests, “We are to love the sinner but hate the sin”, why have we now concluded that we should, “Love the sinner by enabling the sin”? Worse still, “Love the sinner by labelling him with his sin”, e.g. “Homosexual”. No, he is a heterosexual who has been lied to and manipulated into believing that he is genetically wired to contradict G-d’s natural order.
 
You will not find me applauding at a gay pride rally, nor will you find me beating up sexual sinners, or shouting at crossdressers. But you will find me sharing the Gospel with people who make sin choices of every kind. You will find me advocating for kindness toward the sinner in spite of his sin. You will find me offering an alternative to what the popular culture calls sexual preference. I offer the Torah, the Prophets, the Writings, the New Testament, and repentance and forgiveness through Messiah Yeshua.
 
Gen 19:5 And they called unto Lot, and said to him, “Where are the men which came in to you this night? Bring them out to us, that we may know (yada: Gen. 4:1) them (Have sexual intercourse with them).
 
Some have suggested that the Hebrew, “yada” means, “To get to know” here, rather than being used as a euphemism for sexual relations. However, Lot’s response shows that he understood the men of the city to be referring to anal intercourse, this is the very reason he offers an alternate sexual expression (19:8) in order to divert their attentions.
 
Others suggest that the offense here is rape rather than the homosexual act. And, if this text were to stand alone apart from the rest of the Bible that might well be considered a viable argument. However, the Scriptures are very clear regarding the sexually immoral acts of homosexual practice.
 
“You are not to lie with a man, as with a woman—that is an abomination.” –Leviticus 18:22 (TLV)
 
“If a man lies with a male as with a woman, both of them have committed an abomination, and they shall surely be put to death. Their blood shall be on them.” –Leviticus 20:13 (TLV)
 
“For this reason God gave them up to shameful passions. Even their women exchanged natural relations for what is against nature. Likewise the men abandoned natural relations with women and were burning with passion toward one another—men committing shameful acts with other men and receiving in themselves the due penalty for their error.” –Romans 1:26-27 (TLV)
 
“Or don’t you know that the unrighteous will not inherit the kingdom of God? Don’t be deceived! The sexually immoral, idolaters, adulterers, those who practice homosexuality,” -1 Corinthians 6:9 (TLV)
 
“But we know that the Torah is good if one uses it legitimately, knowing that the Torah is not given for a tzaddik but for the lawless and rebellious, for the ungodly and sinful, for the unholy and worldly, for those who kill their fathers or mothers, for murderers, the sexually immoral, homosexuals, slave-traders, liars, perjurers, and for anything else that opposes sound teaching— in keeping with what was entrusted to me, the glorious Good News of the blessed God.” -1 Timothy 1:8-11
 
 Gen 19:6 And Lot went out of the door to them, and shut the door after him, Gen 19:7 And said, “I plead with you my brothers, do not do this evil. Gen 19:8 Behold now, I have two daughters which have not known a man; let me, I pray you, bring them out to you, and allow you to do to them what seems good in your eyes: only do nothing to these men; for they have come under the protection (B’tzeil: Lit. shadow) of my roof”.
 
A number of Middle Eastern customs come into play in this situation. The concept of a guest being under the protection of the house, even when he is one’s enemy, is still practised today by many G-d fearing Mizrahi Jews and Arab Muslims in the Middle East.
 
By the offering of his daughters to the men of the city Lot shows how great an abomination he considers the homosexual act to be. So great in fact, that he would rather see his own daughters raped than to see the men of the city swapping natural sexual relations with women for the abominable act of anal intercourse. An act that is in direct opposition to G-d’s command to human beings regarding procreation.
 
Lot’s solution for appeasing the men of the city is none the less, despicable. Only a man of tainted moral character would offer his own daughters up to be raped and defiled. The differences between Lot and Avraham begin to come to the surface, thus showing the seed for the planting of the wicked nations of Moav (Of father, product of incest) and Ammon (Darkness).
 
A similar degradation of moral values can be seen in the account of Judges 19. The mistreatment of women in this way is equally abominable. As a husband and a father of two beautiful daughters, the suggestion made by Lot sickens me to the core and proves that he is in dire need of redemption.
 
Gen 19:9 And they said, “Stand back”. And added, “This one came to sojourn, and he dares to be a judge? Now we will deal worse with you, than with them”. And they pressed up against the man Lot, and came closer to the house, attempting to break down the door.
 
As mentioned previously, according to tradition, Lot is one of five judges/elders of the city. Therefore, the phrase, “This one came to sojourn, and he dares to be a judge?” is a statement of incredulity spoken after years of animosity toward Lot, a racial hatred that has resided just below the surface of public opinion. This would come as no surprise to Jewish communities throughout history and throughout the world, who have suffered similar, seemingly instantaneous hatred from those they live amongst.
 
Because Lot has dared to challenge the citizens of Sodom, they will now turn on him and abuse him in even more despicable ways than what they had first intended for the men he was trying to protect.
 
Gen 19:10 But the men put forth their hands, and pulled Lot into the house to them, and shut the door.
 
The men of Sodom were so numerous that they pushed up against Lot and were it not for the quick hands of the messengers of HaShem, Lot may well have been gang raped and quartered, then left on display in the street.
 
By seeking to do the best he could in his own strength, Lot has now engaged his fellow Sodomites, offered up his daughters to be raped in order to protect G-d’s messengers, and has required rescue from the men he was trying to protect. Avraham on the other hand, in repentance, trusted G-d, relying on G-d’s strength to deliver him.
 
Gen 19:11 And they struck the men that were at the door of the house with blindness (San’veir), both small and great: so that they wearied themselves trying to find the door.
 
The Hebrew word, “San’veir” is found only three times in the Tanakh and is used here to refer to a certain type of blindness, that Iben Ezra interprets as blindness of both the eye and the heart (lev: core being). It is also used in 2 Kings 6:18, where Elisha, while surrounded by angelic beings, calls for his enemies to be struck with “San’veir”. This type of blindness seems to effect a mental inability to discern detail or make an accurate assessment of present circumstances. It is noteworthy that it is employed only against the enemies of G-d and His people.
 
Gen 19:12 And the men (angels) said to Lot, “Do you have any other family beside your daughters? Whoever you have in the city, be they sons in law, sons, or daughters, bring them out of this place: Gen 19:13 For we will destroy this place, because the cry of them has become great before the face of HaShem (YHVH: Mercy); and HaShem (YHVH: Mercy) has sent us to destroy it.
 
Both the family unit and the individual have autonomy of choice. Family is important to G-d (7:1, 9:1, 17:9, 18:19), and each member of the family is responsible for his or her own decisions in relationship to G-d.
 
Gen 19:14 And Lot went out, and spoke to his sons in law, which were pledged to marry his daughters, and said, “Get up out of this place; for HaShem (YHVH: Mercy) will destroy this city. But his sons in law thought he was joking.
 
Lot’s inability to convince his sons in law of the coming judgement reflects both his own failing character and the lack of godly fear in the lives of his sons in law.
 
Gen 19:15 And when the morning arose, the messengers (Malakhiym: angels) rushed Lot, saying, “Arise, take your wife, and your two daughters, which are here; lest you all be consumed in the iniquity of the city. Gen 19:16 However, Lot lingered, so the men laid hold of his hand, and the hands of his wife, and two daughters; because HaShem (YHVH: Mercy) was showing mercy to him: and they brought him forth, and set him outside the city.
 
The phrase, “Lest you all be consumed in the iniquity of the city” presents an ambiguous message. If Lot and his family linger too long they will certainly perish in a literal sense. Additionally, when righteous people live in an environment where immorality reigns, they too are eventually consumed by the iniquity that has made its way into their lives.
 
The statement, “Lot lingered” again shows his compromised faith and his inability to choose G-d’s path over the riches he had amassed in Sodom (burning). If we consider this carefully we can develop a drash that says, Lot hesitated because he wanted to hold on to the riches he had collected for burning. It seems that Lot is a good candidate for the following description of a person who has not invested well in the journey of faith.
 
“If what has been built survives, the builder will receive a reward. If it is burned up, the builder will suffer loss and yet will be saved—but only as one escaping through the flames.” -1 Corinthians 3:14-15
 
The angels of HaShem, acting out their purpose in G-d take hold of Lot and his family and deliver them to safety outside of the city. Doing for them what they were unable to do for themselves. This is the triumph of Mercy over judgement.
 
Gen 19:17 And it came to pass, when they had brought them out, that he (One of the angels) said, “Escape for your life; don’t look behind you (Don’t return), nor should you stay anywhere in the region; escape to the mountain, or you will be consumed.
 
“Don’t look behind you” is a Hebrew idiom meaning, “Don’t go back” or, “Don’t allow yourself to think about going back”.
 
Gen 19:18 And Lot said to them, “Oh, not so, my Lords/lord: Gen 19:19  Behold now that your servant has found in your eye, favour, and you have magnified chesed (mercy), which you have showed me in saving my life; and I cannot escape to the mountain, lest some evil take me, and I die: Gen 19:20  Behold now, this city is near to flee to, and it is a little one: Oh, let me escape there, (is it not a little one?) And my soul shall live.
 
Lot’s request shows that he understands, at least in part, that he has been saved through no merit of his own. However, it is his fear that is the motivation behind his request. Not fear of G-d but fear of destruction.
 
The phrase, “Please no my lords” is rendered by Rashi as, “Please no my L-rd” which in turn follows the Talmudic interpretation, inferring that while Lot began his pleading with the angels, he continued by petitioning HaShem directly.
 
Regardless of where Lot’s faith stood, G-d intended to deliver him from this judgement as a mechanism for showing how mercy triumphs over judgement. The Midrash explains that, “two precious treasures” came from Lot: Ruth (Friend) the Moabitess, Great Grandmother to king David and Naamah (Loveliness) the Ammonitess, who married king Solomon. The Midrash reminds us that these two descendants of Lot would become the mothers of the Davidic dynasty and of the King Messiah. These two descendants of Lot are explicitly and implicitly listed in the genealogy of our King Messiah Yeshua (Matthew 1:5, 7).
 
Gen 19:21 And he said to him, “See, I have accepted your request concerning this thing also, that I will not overthrow this city, which you have spoken of”.
 
The, “he” here is either one of the angels speaking on behalf of HaShem, or HaShem Himself, given that only G-d could make the ultimate decision to spare this city. Alternatively, now that they are outside the city they may have met the third man (Raphael/Yeshua/Angel of the L-rd), Who is referenced here in the singular to distinguish Him from the two other angels, who have already said that “they” have been sent to destroy the city (19:13), rather than act to spare a city (Which would fit the role of an angel of healing, wholeness and restoration, such as Raphael or The Angel of The L-rd, the King Messiah Yeshua).
 
 Gen 19:22 “So make haste and escape there; for I cannot do anything until you reach it”. Therefore the name of the city was called Tzoar (Insignificance).
 
If the speaker is one of the two Angels, then, “I cannot” means that G-d has withheld the destruction until Lot and his family flee to safety. Alternatively, if the speaker is G-d Himself, either manifest as Yeshua the third man or by way of the Bat Kol (Heavenly voice), then, “I cannot” means, “Because I’m righteous I cannot go against My own firm decision to protect the nephew of Avraham My servant”.
 
The city was formerly called Bela (Destruction: 14:2), but is now named Tzoar (insignificance) after Lot’s description of its size.
 
Gen 19:23 The sun had risen upon the earth when Lot entered into Tzoar. Gen 19:24 Then HaShem (YHVH: Mercy) rained upon S’dom (burning) and upon Amorrah (submersion) brimstone and fire from HaShem (YHVH: Mercy) out of the heavens;
 
The sun having risen upon the earth denotes a time between 9am and midday. This means that almost twenty four hours have passed from the time HaShem and His angels met with Avraham until the destruction of the S’dom and Amorrah region.
 
It is worth noting that the text continues to present us with the Merciful Name of G-d YHVH, thus showing the destruction of these wicked cities as an act of G-d’s mercy.
 
Gen 19:25 And He overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground. Gen 19:26 But having considered things, his (Lot’s) wife went from behind him, and she became a pillar of salt.
 
Most English translations interpret the Hebrew more literally saying, “Looked back”, however this is a Hebrew idiom that means to return and there is room to translate the Hebrew text as, “went from behind him”. The text does not intend the reader to imagine Lot’s wife following closely behind him and turning in an instant of curiosity only to find herself being transformed immediately into salt as if by a magic spell. This is simply not the intended meaning. The text is conveying, all be it in idiomatic Hebrew form, the fact that Lot’s wife was not in agreement with his leaving the city and therefore, figuratively speaking, she looked back or longed to return. Thus she went back from following behind him and was destroyed (Turned to salt) along with the other inhabitants of the region.
 
The tragic death of Lot’s wife is used as a warning to every believer.
 
“On that day no one who is on the housetop, with possessions inside, should go down to get them. Likewise, no one in the field should go back for anything.  Remember Lot’s wife! Whoever tries to keep their life (of temporal worldly wealth) will lose it, and whoever loses their life (of temporal worldly wealth) will preserve it.” –Luke 17:31-33
 
“’But my righteous one will live by trust.
    And I take no pleasure
    in the one who shrinks back.’
But we do not belong to those who shrink back and are destroyed, but to those who have trust and are saved.” –Hebrews 10-38-39

Gen 19:27 And Avraham got up early in the morning and went to the place where he stood before HaShem (YHVH: Mercy): Gen 19:28 And he looked toward S’dom and Amorrah, and toward all the land of the plain, and beheld, and, the smoke of the country went up as the smoke of a furnace.
 
Avraham got up and went to the place on the road to S’dom, where he had petitioned the L-rd on S’dom (Lot’s) behalf.
 
This is the counterpoint to the words of Genesis 13:10 which read, “Lot looked around and saw that the whole plain of the Jordan toward Tzoar was well watered, like the garden of HaShem YHVH: Mercy, like the land of Egypt. (This was before HaShem destroyed S’dom [burning] and Amorrah [submersion].)”
 
Gen 19:29 And it came to pass, when God destroyed the cities of the plain, that God remembered Avraham, and sent Lot out of the midst of the destruction, when he overthrew the cities in which Lot dwelt.
 
Notice that Lot has merited no righteousness of his own through trust, but has been delivered because G-d had taken note of Avraham, the father of trust.
 
The text seems to infer that Lot had travelled from city to city within the plain region of S’dom and Amorrah and had finally settled in S’dom.
 
Gen 19:30 And Lot went up out of Tzoar (Insignificance), and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Tzoar: and he dwelt in a cave, he and his two daughters.
 
Lot’s fear has now not only caused him to disregarded the call of G-d to flee, but has also caused him to flee from a place in which G-d had promised to keep him safe (19:17, 21).
 
The cave is in stark contrast to the house Lot had dwelt in and is even further removed from the flocks, herds and tents that he once had when he had been with Avram (Genesis 13:5).
 
Lot’s choice to make his own way has now lead him to the brink. Soon he will lose control even of his own body, at the hands of his daughters.
 
Gen 19:31 And the firstborn said unto the younger, “Our father is old, and there is not a man in the land to come in unto us after the manner of all the earth: Gen 19:32 Come, let us make our father drink wine, and we will lie with him, that we may preserve the seed of our father”.
 
Based on the words of the firstborn, it seems that both daughters were convinced that G-d had punished all humanity with fire (Though not by flood). Thus they concluded that they were the soul surviving remnant of humanity and had no choice other than to cohabitate with their father. This should be tempered with the fact that while the plain was decimated, the hill country wasn’t and the daughters of Lot surely knew they had an uncle and relatives living to the northwest. Therefore, the elder of the two daughters was either extremely naive or a conniving young woman who was unwilling to commit the abomination of incest alone.
 
Gen 19:33 And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he perceived not when she lay down, and when she arose. Gen 19:34 And it came to pass that on the following day, the firstborn said unto the younger, Behold, I lay last night with my father: let us make him drink wine this night also; and you go in and lie with him, that we may preserve the seed of our father. Gen 19:35 And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose.
 
Perhaps Lot was easily swayed due to the loss of his wife and all that he had owned? It seems reasonable to presume that he was suffering from a form of PTSD and the subsequent depression that can result. Therefore, the use of wine as a numbing agent may have greatly appealed to him. However, this does not discount his personal responsibility. He chose to drink excessively. The Hebrew text has a unique marker above the clause, “and when she arose” which the rabbis’ say indicates that while Lot was not aware of her beginning the act, he was aware that the act had taken place once his eldest daughter arose from cohabitating with him. Regardless, he was unrepentant, evidenced by his actions the following night, in returning to his folly he thus produced heirs through his own daughters, an act that is equally as despicable as the homosexual acts performed in S’dom (Lev. 18).
 
Gen 19:36 Thus were both the daughters of Lot were with child by their father.
Gen 19:37 And the firstborn bore a son, and called his name Moav (of his father): the same is the father of the Moabites (Incestuous: of his father) to this day. Gen 19:38 And the younger, she also bore a son, and called his name Ben-ammi (Son of my people): the same is the father of the children of Ammon (darken) unto this day.
 
The fruit of this vile act are the two nations that will seduce Israel into carnal sin at Baal Peor (Numbers 25) and the foulest of religious perversions in the sacrificing of her sons and daughters to Molech (Leviticus 18:21). All of this can be traced back to the singular selfish choice that Lot had made in Genesis 13:10.
 
© 2016 Yaakov Brown

Introduction:
In Rashi’s view the events of Chapter 18 follow directly on from the previous chapter, taking place three days after Avraham’s circumcision. I see no reason for disputing this. Even if understood as a tradition rather than an inspiration, Rashi’s idea adds to our understanding rather than detracting from it. If Rashi is correct, Avraham is now at the most painful stage of the healing process and is sitting, not only due to the heat of the day but also due to his need for rest and recovery.
​
As in the case of the previous events, this Divine encounter (theophany) and its outcome teach us a number of spiritual principles and further illuminate the character of G-d and the nature of humanity. The Holy Name of G-d YHVH, which denotes mercy, is used eleven times in this account (12 if the rabbinical interpretation of Adonai in verse 3 is accepted). This seems unusual given that the latter emphasis of the account is on the coming judgement against S’dom and Amorrah. However, it seems that G-d appears to Avraham as Mercy Himself for the purpose of conveying the idea that mercy triumphs over judgement. Avraham in turn, trusting the heart of G-d, becomes a type for the Messiah, pleading for justice seasoned with mercy, something that G-d intended all along.

With regard to Avraham and Sarah, a stark contrast is drawn between trust and disbelief. We are challenged by both Avraham’s eager hospitality and loving kindness, and by Sarah’s disbelief and denial.

When compared to chapter 19, this noon encounter stands in stark contrast to the night scene in Sodom. In the full light of midday G-d comes to Avraham for an intimate meeting of promise, sustenance, common unity and intercession. This is both a beginning and a counterpoint to the events of chapter 19, where in the darkness of night, an already condemned city establishes its wickedness by seeking to soil G-d’s messengers with acts of moral decay born of a depraved worldview, thus refusing intercession. The resulting destruction answers the loveless squalor of the citizens of S’dom and Amorrah, who have rejected G-d’s mercy outright. There is a correlation to Yeshua’s (Jesus) Revelation to Yochanan (John) here.

Verses 1-5 add nothing to the promises of 17:15. What differentiates the accounts is the intimate setting and the challenge to Sarah’s faith or lack thereof. The final result will be Sarah’s decision to trust G-d for the child, in response to His disciplining of her by way of a gentle challenge:

“By trust even Sarah herself received ability to conceive when she was barren and past the age, since she considered the One who had made the promise to be trustworthy.” – Hebrews 11:11

Gen 18:1 And HaShem (YHVH: Mercy) appeared to him (Avraham) at the trees of Mamrei (strength): and he (Avraham) sat in the tent door in the heat of the day;
 
What is clear from the outset is that HaShem Himself is appearing to Avraham. Regardless of how we interpret what follows, we must not lose sight of this fact. Accepting Rashi’s assertion, I see this scene set with the recovering Avraham seated at midday in the shade of his tent, still in a great deal of pain from having been obedient to G-d’s instruction to circumcise both himself and all the males of his household.
 
Whether we interpret, “the trees” or, “the plain” of Mamrei (strength), the result is the same. Having been obedient to G-d Avraham finds that in his weakness G-d is his strength.
 
“By trusting they conquered kingdoms, administered justice, obtained promises, shut the mouths of lions, quenched the power of fire, escaped the edge of the sword, were made strong out of weakness…” –Hebrews 11:33-34a
 
Gen 18:2 And he lifted up his eyes and looked, and, behold, three men stood by him: and when he saw them, he ran to meet them from the tent door, and prostrated himself on the ground,
 
“Lifted up his eyes” suggests that Avraham was either at rest or in prayerful meditation prior to this theophany (Divine visitation).
 
Avraham’s response to the appearance of the three men, whom he obviously sees as being representatives of The L-rd, is both courageous and reverential. Imagine getting up to run in the 45 degree (Celsius) plus heat of midday only three days after a painful operation on your private parts and then prostrating yourself before your guests, coming to rest on those very same parts in the hot sand. It’s safe to say, Avraham was extremely excited to see The L-rd and His messengers. This action shows the wonderful tension between friendship and awe in his relating to the Holy G-d. Avraham runs toward G-d and His messengers like a giddy school girl and then prostrates himself, an awe inspired servant.
 
It has been popular in Christian circles to try and affix the doctrine of the trinity to this meeting. However, it is clear from the remainder of this account (v.22) and the subsequent arrival of the two messengers at Sodom in 19:1, that at least two of the three men are not G-d.
 
Or HaChaim (Light of Life) suggests that G-d’s visit to Avraham in this instance was intended to demonstrate that Avraham had become a, “Chariot of the Divine Presence” (Bereshit Rabbah 82:6), meaning that Avraham’s physical being became a resting place for the Divine Presence of G-d (John 14:16-18; Romans 8:10, 15; James 4:5).
 
“I will ask the Father, and He will give you another Helper so He may be with you forever-- the Spirit of truth, whom the world cannot receive, because it does not behold Him or know Him. You know Him, because He abides with you and will be in you. I will not abandon you as orphans; I will come to you.” –Yochanan (John) 14:16-18
 
“Or do you think that in vain the Scripture says, ‘He yearns jealously over the Spirit which He made to dwell in us’”? –Yaakov (James) 4:5
 
Traditional rabbinic Judaism considers each of G-d’s angels to serve a specific purpose. Thus each angel (Messenger) is named for his function. The Midrash says, “One angel does not perform two missions”. Gur Aryeh explains Rashi’s view of the three angels, by providing the following names and functions:
 

1. Michael (Who is like G-d) – Function: Proclaims a miracle, informing Avraham that the all sufficient G-d will give Sarah a Son
2. Gavriel (Mighty one of G-d) – Function: Enacting Judgement, overturning Sodom (19:25)
3. Raphael (Healing of G-d) – Function: To Bring Wholeness. He is said to have healed Avraham of his circumcision wound and delivered Lot from Sodom, the two acts being part of making Avraham’s household whole, a single mission of rescue.

 
My personal view is that if we are to accept Rashi/Gur Aryeh’s view, we should swap the functions and order of the Malakhim (Angels) so as to match them to their well-documented Biblical roles and functions. Thus my list would read as follows:
 

1. Gavriel (Mighty one of G-d) – Function: Proclaims a miracle, informing Avraham that the all sufficient G-d will give Sarah a Son
2. Michael (Who is like G-d) – Function: Guardian of Israel, enacting Judgement, overturning Sodom (19:25)
3. Yeshua [Raphael] (Healing of G-d) – Function: To Bring Wholeness. He is said to have healed Avraham of his circumcision wound and delivered Lot from Sodom, the two acts being part of making Avraham’s household whole, a single mission of rescue.

 
Given that we know two of the men (angels) will depart for Sodom (19:1) leaving one angel to remain behind, and adding to this the fact that Avraham speaks to the remaining lord as if he were speaking directly to HaShem; it seems unlikely that the third angel was Raphael (an angel not mentioned directly in Scripture). However, the name Raphael, which is a composite of Rapha (Healing, wholeness, and rescue) and El (G-d), is certainly symbolic of the attribute of healing and wholeness in the G-d head. There is then a healing messenger of G-d Who comes to mind, being represented here as one of the three men, that is Yeshua our Messiah.
 
It is important to note that the Hebrew anashim meaning men is being used here to describe angelic beings. This is an opportunity to remind ourselves that the Hebrew malakh (angel) means, messenger.
 
Gen 18:3 And said, “My L-rd (Adonai: Master), if now I have found favour in Your eyes, please, don’t pass away from your servant:
 
Most rabbinical interpretations of this verse claim that the Hebrew Adonai used here in its standard form refers to YHVH, which is usually pronounced Adonai in respect for the Holy Name HaShem. Based on this view, HaShem: YHVH:Mercy, is referred to directly 12 times in total during this account.
 
Notice that Avraham rushes out to the three men but addresses only one of them, using the singular, “Adonai” (My lord). If he had intended to address all three as lord he would have said “Adonim”.
 
Gen 18:4 Please let a little water be fetched, and wash your feet, and rest yourselves under the tree:
 
The washing of the feet of weary travellers is a common Middle Eastern custom that has been practised by Jews and Arabs alike for thousands of years. It refreshes the entire body and in ancient times was usually performed by the lowliest servant in the household, however, it seems that Avraham’s intention was to wash the feet of the travellers himself, an act reminiscent of the Mashiyach (John 13:3-17).
 
Gen 18:5 And I’ll fetch a morsel of bread, and comfort your hearts; after that go on your way: for it is for this purpose that you’ve come to your servant”. And they said, “So do, as you have said”.
 
“I’ll fetch a morsel of bread” is a hospitable understatement given the feast that Avraham organizes for the three men. This is part of a rhythm of nomadic custom that is still practised today among Arab Bedouin and Mizrahi Jews. The Hebrew idiom, “comfort your hearts” uses lev in the traditional Hebrew sense to convey the centre of the being where all parts of the being converge. Thus the inference is that they might be refreshed in their entire being based on the complete performance of hospitable practice.
 
Notice that, “they” respond. This kind of interchangeable tense is familiar to theophany, as is the case in Jacob’s wrestling with the Angel of Hashem (Gen. 32) and the meeting the Angel of HaShem has with the parents of Samson (Judges 13). We must not lose sight of the fact that we have significant clues within the text (v.22, 19:1) that allow us to deduct which of the three is being called lord and who the remaining two are.
 
Michael (Who is like G-d) is known in Scripture as the arch angel who guards Israel and is representative of G-d’s might. He is a warrior messenger (Daniel 10:13, 21; 12:1, Jude 1:9, Rev. 12:7). It seems that he plays a similar role here (Chapter. 19) in protecting Lot, while Gavriel (Mighty one of G-d), who is known in Scripture as a herald of G-d (Daniel 8:16; 9:21, Luke 1:19, 26) is seen here proclaiming blessing for Avraham and then enforcing G-d’s judgement against the people of S’dom and Amorrah. Notice that in the book of Daniel both angels are associated with G-d’s proclamation of blessing for Israel and His judgement against His enemies.
 
Gen 18:6 And Avraham (Father of a Multitude) hastened into the tent to Sarah (Princess, Noble woman), and said, “Make ready quickly three measures of fine meal, knead it, and make round bread upon the hearth (convex metal surface)”.
 
The first thing we observe is the speed with which Avraham operates in order to care for his guests. Second, we see that Avraham does not instruct Sarah to add yeast to the bread, therefore, this is maztot (unleavened bread). It is from this verse and the subsequent reference in 19:3 that the rabbis’ determine that this was the season of Pesach (Passover) and that Avraham was prophetically observing the future deliverance of his progeny. This text was written down by Moses at Sinai following Israel’s first Pesach. Thus the attention to detail with regard to the type of bread being prepared in this story is intended by the author to draw the reader’s attention to this particular season in the Jewish religious year.
 
The three men, three measures of fine meal and the three days since Avraham’s circumcision all point to an established promise of G-d. The son that is to come has been firmly established and as has the judgement that is to come against the wickedness of S’dom and Amorrah. While the complex unity of G-d is not present in the plain meaning of the text, it is revealed in the remez (hint) of symbolic Biblical numerology. The number three reminding us of the Father (Av), Son (Ben) and Holy Spirit (Ruach Ha-Kodesh).
 
Gen 18:7 And Avraham ran to the herd, and fetched a calf tender and good, and gave it to a young man; and he rushed to prepare it.
 
Avraham is close to 100 years old and still recovering from circumcision, and yet he personally runs to select a calf for his guests. He had any number of servants he could have called upon to perform this act, however, these three men were extremely important to him. In particular, one of the men is G-d with us, the manifest humanoid form of that person of the One G-d we know to be, the Angel of HaShem, The Healer, the Son.
 
“Do not neglect to show hospitality to strangers—for in doing so, some have entertained angels (Messengers) without knowing it.” –Hebrews 13:2
 
“For I was hungry and you gave Me something to eat; I was thirsty and you gave Me something to drink; I was a stranger and you invited Me in;” –Mattitiyahu (Matthew) 25:35 (TLV)
 
Gen 18:8 And he took butter, and milk, and the calf which he had prepared, and set it before them; and he stood by them under the trees, and they ate.
 
The custom of standing by while guests eat their fill is still practiced today in many Middle Eastern homes and among the Arab Bedouin and Mizrahi Jews.
 
They were eating beneath the trees of Mamrei (strength). The strength of G-d had formed a canopy over Avraham in his weakness and his longing for an heir. In his weakness Avraham placed his trust in G-d’s strength.
 
Gen 18:9 And they said to him, “Where is Sarah your wife?” And he said, “Behold, in the tent.”
 
Here, “they” speak, asking after Sarah. However, in the following verse, “He” speaks the promise. G-d knows where Sarah is, He need not ask. He asks, all be it through His Angel, in order to show Avraham His desire for relationship with the entire household, beginning with Sarah.
 
Gen 18:10 And He said, “I will certainly return to you according to the time of life (season); and, behold, Sarah your wife shall have a son.” And Sarah heard from inside the tent door, which was behind him.
 
The, “He” here is clearly not Avraham because the words are being spoken as a promise to Avraham concerning his wife Sarah and the birth of Isaac. Nor is it, “they” speaking together. So who is left? HaShem appeared to Avraham at the beginning of the encounter and has not left. So too the three men arrived and have not left. Therefore the speaker here is one of the three men and is also a manifestation of the person of G-d (18:14). Only one individual in all of Biblical history fits this description, Yeshua the Messiah, Emmanuel (G-d with us).
 
Sarah, being modest, had stayed within the tent according to protocol, but was listening intently to the conversation of the men outside. The man speaking to Avraham has His back to Sarah.
 
Gen 18:11 Now Avraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women (She had already experienced menopause).
Gen 18:12 Therefore Sarah laughed within herself, saying, “After I am waxed old shall I have fine skin (a return of fertility), my lord (husband) being old also?”
 
What is clear from Sarah’s response is that either Avraham hadn’t told her of the promise of the child or he had told her and she had maintained disbelief. Either way she responds here in a way that emphasizes her doubt, laughing out of a place of mistrust. Where Avraham laughed in joyous awe asking, “How will this occur?” thus inviting the probability, Sarah laughs in disbelief asking, “Shall it occur?” thus denying the possibility. Notice that Sarah laughs within, her words are thoughts contained in her inner being, no one could have known how she responded unless they could see into her core being. Only G-d is truly capable of this. Picture then the awesome scene that follows when the man responds to Sarah’s inner musings.
 
According to both Radak and Sforno, Sarah believed that such a radical rejuvenation was as impossible a miracle as the raising of the dead. This is interesting given the fact that Isaac, who is later to be offered by Avraham in sacrifice and then saved by the Ram (A type for Messiah: Genesis 22), is spoken of in the book of Hebrews in relationship to trust in the Messiah Yeshua, Who was raised from the dead for our redemption.
 
“He (Avraham) reasoned that God was able to raise him (Isaac) up even from the dead—and in a sense, he did receive him back from the dead.” –Hebrews 11:19
 
Gen 18:13 And HaShem (YHVH: Mercy) said to Avraham, “Why did Sarah laugh, saying, ‘Shall I be certain that I’ll bear a child, when I’m old’?”
Gen 18:14 Is anything too hard for HaShem (YHVH: Mercy)? At the time appointed I will return unto you, according to the time of life (season), and Sarah shall have a son.
 
Avraham is perhaps thinking, “What laughter? I didn’t hear her laugh or say anything?” In turn Sarah is probably thinking, “How is it possible that this man knows my inner thoughts?”
 
We note here that it is HaShem who has heard Sarah and that it is He Who will return in a year’s time at this season (Pesach) to witness the birth of the son.
 
With the words, “Is anything too hard for HaShem” G-d challenges Sarah’s unbelief (mistrust).
 
 Gen 18:15 Then Sarah denied it, saying, “I didn’t laugh”; for she was afraid. And He said, “Not so; you did laugh.”
 
Sarah, now caught in her disbelief and being fearful of G-d, choses to lie rather than confess. However, G-d, Who is present in mercy (YHVH), disciplines Sarah as a beloved child, refuting her lie with the simple statement, “Not so; you did laugh”. Here, “laugh” is synonymous with, “doubt”. Therefore, we can read, “Not so; you did doubt”.
 
Remember that up to this point the man (G-d with us) has had His back turned to Sarah, now He turns to look her in the eye and gently challenge her unbelief.
 
We know that Sarah took HaShem’s challenge to heart because she eventually found trust in HaShem, and considering Him trustworthy, believed she would give birth to the promised child.
 
“By trust even Sarah herself received ability to conceive when she was barren and past the age, since she considered the One who had made the promise to be trustworthy.” – Hebrews 11:11
 
It is also worth noting here the similarities between the birth of Isaac and the later birth of the Messiah. The Ram which delivers Isaac in Genesis 22 is a type for the Messiah and his sacrificial death and His resurrection. Thus, when we see the proclamation to Sarah, we also hear the proclamation to Miriyam (Mary). When we hear of the miraculous birth that is to take place, we’re also reminded of the miraculous birth of our Messiah. When we see the two angels that accompany G-d with us (Emmanuel: the third man), we also think of the angel that visited Miriyam (Mary) and the angel who brought a legion of angels to announce the Messiah’s birth to the shepherds of Israel’s sacrificial flocks.
 
Gen 18:16 And the men rose up from there, and turned their faces toward S’dom (burning): and Avraham walked with them on the way.
 
We know that two of the three men arrived in S’dom, named as messengers (malakhim: angels) 19:1.
 
It seems that Avraham, went with the men for part of their journey as they began to head toward S’dom.
 
Gen 18:17 And HaShem (YHVH: Mercy) said, “Shall I hide from Avraham the thing which I am doing; Gen 18:18 seeing that Avraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? Gen 18:19 For I know him, that he will command his children and his household after him, and they shall keep the way of HaShem (YHVH: Mercy), to do justice and judgment; that HaShem (YHVH: Mercy) may bring upon Avraham that which He has spoken of him.”
 
This conversation seems to be taking place between HaShem and the men (angels). Given our former deduction regarding Who the third man is, we can suggest that G-d with us (Yeshua), the third man, is conversing with Michael and Gavriel. These two angels already know what G-d has instructed them to do in S’dom, thus, for the reader’s sake the text alludes to a sort of legal tribunal being conducted in line with the attributes of mercy, justice and judgement, which are the attributes G-d is trusting Avraham to pass on to his offspring. This therefore is the reason for the consultation and the subsequent opportunity for Avraham to offer a righteous argument for the consolation of justice and mercy. Not because G-d is unjust or unmerciful but because G-d has imparted His attributes to Avraham a heart of mercy and justice which will be a light to the nations.
 
“Shall I hide” infers a friendship between G-d and Avraham (Isaiah 41:8). Yeshua illuminates the relationship between G-d and His servants when He says:
 
“I am no longer calling you servants, for the servant does not know what his master is doing. Now I have called you friends, because everything I have heard from My Father I have made known to you.” –Yochanan (John) 15:15 (TLV)
 
This friendship is further emphasized by the phrase, “I know him” the Hebrew, “yada” denoting intimate knowledge of a person. In this case it is a knowledge that transcends time and space, an observation of the present eternity spoken into time and space in this conversation between G-d and the angels. In other words, G-d has already seen Avraham’s future righteousness and is speaking it into time and space.
 
Gen 18:20 And HaShem (YHVH: Mercy) said, “Because the cry of S’dom (Burning) and Amorrah (Submersion) is great, and because their sin is very grievous;
 
Ibn Ezra notes that the, “Outcry” is either the outcry of the rebellion of the Sodomites or the outcry of those who had suffered as a result of the evil conduct of the Sodomites. Rambam claims that it is the cry of the oppressed looking for liberation.
 
The opinion of the Jewish sages is that the cruelty of S’dom stemmed from the maxim, “What is mine is mine and what is yours is yours” (Avot 5:10). A similar modern idiom says, “Neither a borrower or a lender be”. Both colloquialisms offer the pretence inherent in worldly wisdom but directly oppose the charitable mission of G-d’s people.
 
Gen 18:21 I will descend, and inspect what they have done according to the outcry, which is come unto me; and if not, I will know (I will be known).”
 
“I will descend” is for the sake of the human audience. G-d uses kinetic terms to convey a sense of His present action within time and space, however, He remains invisible and immutable, existing outside of all things, the eternal G-d.
 
G-d, within Whom all things exist and have their being, need not descend. Additionally, G-d with us (Emmanuel), the angel, will descend. The inspection of S’dom is intended to emphasize the judicial nature of this judgement. S’dom is being given a just and fair trial, her destruction will not be without merit.
 
The phrase, “And if not, I will know (yada)” may mean, “If they repent, I will know (yada) them” or, “I will be known by them”.
 
Gen 18:22 And the men turned their faces from there, and went toward S’dom: but Avraham remained standing before HaShem (YHVH: Mercy).
 
The present reading of verse 22 is according to the Masoretic scribal correction of the text. Possibly intended to avoid conjecture over the position of Avraham in relation to G-d. However, there is a good case for reading the original Hebrew as, “but HaShem remained standing before Avraham”. This reading qualifies the former correlation between the manifestation of G-d in humanoid form and the third man (angel). Regardless, only two men (angels) arrive at S’dom (19:1), leaving the third to remain. Thus it is the L-rd with us (Emmanuel) as the man (angel) Who remains standing before Avraham, or if you like, before Whom Avraham stands.
 
Gen 18:23 And Avraham drew near (nagash: an intimate closeness), and said, “Will You also destroy the righteous with the wicked?”
  
Avraham now draws near, an intimate positioning of himself close to the third man, face to face. This is the intense relational context of the conversation that follows.
 
In the previous chapter Avraham had received his new name and had become the Father of the nations. He takes this role seriously by drawing near to G-d as an intermediary on behalf of the people of S’dom and the surrounding cities who will be destroyed by the ensuing destruction brought about by G-d’s righteous judgement. G-d has placed in him the desire to see justice tempered with mercy. Thus the G-d of mercy is seen at work within the heart of His servant.
 
Avraham had intervened on S’dom’s behalf in the past (Genesis 14:14) for the sake of his nephew Lot. His continued concern and deep connection to his nephew can be heard in his pleading for mercy.
 
Gen 18:24 “What if there were fifty righteous within the midst of the terror (the city): will You also destroy and not spare the place for the fifty righteous that are there?

“So it was, as God destroyed the cities of the surrounding area, that God remembered Abraham, and sent Lot out of the midst of the upheaval, when He demolished the cities where Lot had dwelt.” –Bereishit (Genesis) 19:29 (TLV)
 
Based on Genesis 19:29 Rashi suggests that all five of the cities mentioned in Genesis 14:2 are to be condemned in the judgement against S’dom. Thus the plea for the holding back of judgement on account of 50 righteous ones is in fact a plea for 10 (a quorum for worship/prayer—minion) from each of the five condemned cities. This infers that the number of righteous is related to the potential for their faithful worship of G-d, to have a redemptive effect upon those around them and thus cause the cities to repent and turn away from evil. This is consistent with the continual use of the Holy Name YHVH: mercy, throughout the chapter.
 
Gen 18:25 That be far from You to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from You: Shall not the Judge of all the earth do right?”
 
Simply put Avraham is saying, “It is not in Your Character to punish the righteous with the wicked”. In other words, “that be far from You” means, “It’s not Who You are”. Additionally, “Shall not the Judge of all the earth do right?” is rhetorical and best understood to mean, “I know that the Judge of the earth will do what is right”.
 
Gen 18:26 And HaShem (YHVH: Mercy) said, “If I find in S’dom fifty righteous within the city, then I will spare all the place for their sakes.”
 
The key phrase here is, “within the city” which means inside the walls, in the midst of the evil behaviour.
 
Gen 18:27 And Avraham answered and said, “Behold now, I have taken it upon myself to speak unto HaShem (YHVH: Mercy), although I am but dust and ashes: Gen 18:28 If there are five less than fifty righteous: will You destroy all the city for lack of five? And He said, “If I find there forty five, I will not destroy it.”
 
Notice the humility and respect Avraham pays to G-d as he continues to petition Him for mercy. Given the inference in the Holy Name we could read, “I have taken it upon myself to speak unto Mercy”. Rashi notes according to the Midrash that even with five subtracted from the number of the righteous each city would still have nine and G-d would become the tenth member of the quorum for worship and prayer.
 
Gen 18:29 And he spoke to Him yet again, and said, “ If there are forty found there?” And He said, “I will not do it for forty's sake.” Gen 18:30 And he said unto him, “Oh let not my Lord (Adonai) be angry, and I will speak: if there are thirty found there?” And He said, “I will not do it, if I find thirty there.” Gen 18:31 And he said, “Behold now, I have taken upon me to speak unto my Lord (Adonai): If there were twenty found there?” And He said, “I will not destroy it for twenty's sake.” Gen 18:32 And he said, “Oh let not my Lord (Adonai) be angry, and I will speak but once more: if ten are found there?” And He said, “I will not destroy it for ten's sake.
 
We might be tempted to see this dialogue as some sort of haggling over the judgement of the people of S’dom, however, that is not what’s happening. This dialogue between Avraham the advocate and G-d the Merciful Judge is intended to express G-d’s desire to see all come to a saving knowledge of Him (1 Timothy 2:3-5). Avraham is acting as a type for the then future coming of the Messiah, the greatest advocate of all time. One of the key evidences for this being a conversation of friendship, or of Teacher and disciple, is the fact that G-d does not respond with a counter to Avraham’s requests, He simply concedes to each of Avraham’s demands until at last Avraham learns that G-d has shown great mercy already and that the refusal of the wicked to accept G-d’s mercy is the vehicle of their own demise.
 
The petitioning for mercy ends at the number 10, the number for a single complete quorum of worship and prayer or alternatively, 2 people in each of the five condemned cities grouped together with S’dom and Amorrah. It is interesting to note that Yeshua seems to have used the traditional rabbinical requirement for a quorum of ten as a platform for conveying the reality that G-d is present and active even when two are gathered in His Name (Matthew 18:20).
 
Gen 18:33 And HaShem (YHVH: Mercy) went His way (departed), as soon as he had finished communing with Avraham: and Avraham returned unto his place.
 
G-d didn’t leave until Avraham had finished petitioning Him. This, in and of itself is a clear representation of G-d’s merciful character. Because G-d is everywhere in the sense that all things are in Him, He cannot leave or depart from Himself. However, as explained previously, in order for human beings to read relational interaction in this encounter, kinetic language must be used to convey the tangible sense of relationship that Avraham experienced with G-d. Additionally, the third man still had to depart and did not arrive at S’dom in 19:1, therefore G-d with us (Yeshua), the man (angel), departed.
 
Avraham returned to his place because he had previously left with the three men toward S’dom and then stopped at a point on the way where he continued to speak with G-d while the two angels (Michael and Gavriel) went to S’dom. He now returned to his tents at the trees of Mamrei.
 
My daughter’s teachers ask them to put what they term a, “hook” in their essay writing. A repeated phrase, an idea that reconciles each element of the essay. If there is a hook in this theophany, it is this, “Mercy triumphs over judgement”.
 
“So speak and act as those who will be judged according to a Torah that gives freedom. For judgment is merciless to the one who does not show mercy. Mercy triumphs over judgment.” –Yaakov (James) 2:12-13 (TLV)
  
© Yaakov brown 2016

Introduction:
 
Pirkei Avot, The Ethics of our Fathers 5:3 tells us that G-d tested Avraham with ten trials. However, we are not told what those trials were. Thus there are a number of rabbinic traditions regarding the ten trials of Avraham. According to the list of Maimonides—which is found in its entirety within Scripture, circumcision at an old age is the sixth trial. Whereas Rabbi Ovadiah of Bertinoro lists the same trial as the seventh of Avraham’s tests. Lists of the trials can also be found in MidrashTehillim, Pirkei d’Rabbi Eliezer, Avot d’Rabbi Natan, and the commentary of the Meiri on Ethics of Our Fathers. Regardless of which tradition one follows, the trial of circumcision appears in the latter part of the majority of lists. This trial is bringing Avraham close to the last of his trials and is in itself a trial intended to reveal his spiritual identity by using a physical sign. A covenant by nature is a cutting, it requires the shedding of blood.
 
As is always the case, this trial is not a test in the sense that G-d is trying to figure out Avraham’s character, rather it is a proving of the character G-d already sees in Avraham. For all who, like the father of faith, have chosen to trust G-d through Messiah Yeshua, there is a profound lesson to be learned within the narrative of Genesis 17. The delight over the miraculous provision of G-d is often accompanied by a practical commitment. We act out in the physical realm the living picture of what we are trusting G-d for in the spiritual realm. There are times when being set apart unto G-d is a painful experience. There is a cost to the free gift of redemption, a pruning of the self.
 
The covenant of chapter 15 is incumbent upon G-d alone, with Avram, the father of trust and his progeny as the recipients. It is no accident that this was the first of the Abrahamic covenants: it is the very essence of the Gospel, redemption through blood and trust alone (Rom. 3:28; Gal. 2:16; Eph. 2:8-9). The covenant of the current chapter is the outworking of that trust. Here the fruit of faith is to be seen in action (circumcision). In many ways chapters 15 and 17 are a platform for the teaching of Rabbi Yaakov (James):
 
“Trust devoid of action is dead.” –Yaakov (James) 2:17
                                              
The Text:
 
17:1 And when Avram was ninety nine years old, HaShem (YHVH: Mercy) appeared to Avram, and said to him, “Ani (I am) El (G-d) Shaddai (Almighty, all sufficient); walk before My face, and be tamiym (Whole, complete, healthful, sound, wholesome, innocent, entirely in accord with truth).
 
 Avram is ninety nine years old, a significant number which falls just short of the ten by ten number of completion one hundred. He is also at an age, even by historical contextual standards, where seeding a child has become a medical impossibility.
 
The previous chapter emphasised the all-seeing attribute of G-d’s nature and His willingness to appear in angelic form in order to be seen by those He sought relationship with. Here G-d appears to Avram as El Shaddai (God, Ruler, Judge – Almighty, all sufficient). Perhaps this is intended to remind Avram of the immutable power of the One in whom he had placed his trust.
 
The instruction that follows is a poignant reminder of Avram’s attempt to father his own heir in an act of temporary mistrust. The All Sufficient G-d of Avram challenges Avram to walk intimately and perpetually with Him. Thus the Hebrew, “P’nei” (face). G-d explains to Avram that if Avram walks in intimate relationship with G-d he will become tamiym (Whole, complete, healthful, sound, wholesome, innocent, entirely in accord with truth).
 
The Hebrew, “tamiym” which is often translated perfect, has a much wider and holistic meaning. In fact the English word perfect can be easily misunderstood in this context. I believe the best example of the meaning for this Hebrew word is found in the healing practice of our Messiah Yeshua Who says:
 
“Your trust (In Me, as the Messiah and representative of G-d’s redemptive work) has made you (acted as the catalyst for making you) whole (tamiym).” –Mark 10:52
 
Notice that Avram is to, “be” tamiym (Whole, complete etc.) G-d has witnessed Avram’s wholeness and completion outside of the restraints of time and space. In a sense the text is both an instruction and an observation. We can read, “Walk before My face and you will become whole” and, “I’ve seen you walk before My face and become whole”.
 
“For by one offering He (Yeshua) has perfected (tamiym) for ever them that are sanctified.” –Hebrews 10:14
 
Gen 17:2 And I will set My covenant in the midst, between Me and you, and will make you great in exceeding abundance.”
 
The covenant of G-d is to be with Avram, in his midst and between G-d and him. This is an extremely intimate statement which conveys the intrinsic nature of the covenants made between G-d and humanity. It is the shedding of blood, which is the essence of physical life, which acts as a catalyst for the covenant/cutting of a binding agreement.
 
Gen 17:3 And Avram fell on his face: and speaking with him, G-d (God, Ruler, Judge) said, Gen 17:4 “As for me, behold, my covenant is with you, and you shall become a father of a roaring crowd of nations.
 
Throughout Scripture, when encountering the Holy G-d, many have fallen face down just as Avram does here. In the face of G-d, Avram hides his face, which is an act of humility and awe. This willing submission to G-d receives a response in the form of an affirmation of the promise formerly given to Avram concerning his offspring.
 
The Targum of Yonatan along with several other Jewish scholars (Yarchi, Pirke Eliezer), suggests that Avram’s uncircumcision as the reason that he fell on his face, citing subsequent encounters Avraham stood in G-d’s presence. While this may simply be conjecture filled tradition, it none the less teaches the true nature of heart circumcision, without which no one can stand before G-d or enter relationship with Him.
 
The phrase, “My covenant is with you” conveys the plain meaning that Avram is the second party in the covenant agreement. However, it can also be understood to infer that the covenant will remain with Avram and his descendants.
 
The literal translation of the Hebrew, “roaring crowd of nations” infers that the nations proceeding from Avram will make plenty of noise throughout history. In hindsight we can see that this is indeed the case.
 
The obligations of each of the two parties of the covenant of circumcision are listed as follows:

1. G-d (verse 4-8)
2. Avraham and his descendants (verses 9-14)

 
Gen 17:5 No longer will you continue to be called by the name Avram (Father of a great nation, father exalted), from now on your name shall be Avraham (Father of many nations); for a father of many nations have I made you.
 
The meaning of Avram’s name, like so many other aspects of study, is disputed. It may mean, “Father of Aram” from the Hebrew contraction Av-Aram, Aram being in his native country (Mesopotamia). Others suggest that it means, “Exalted Father” from the Hebrew contraction Av- Ram meaning G-d High. Avram’s disassociation with Aram makes the reish (r) superfluous, therefore I favour the meaning, “Father of a Nation” from the three Hebrew words, Av-Am.
 
Regardless of which of the interpretations of Avram’s name you prefer. The name change is almost universally understood to mean, “Father of a Multitude”, “Father of Many Nations” and, “Father of a Great number of Nations” respectively: from the Hebrew tri-unity, “Av-rabah-hamon”. The point being that G-d has intended from the beginning to birth multitudes through the humble trust of one man.
 
“Behold, he (Avraham) is the father of the whole world, who are gathered under the wings of the Shechinah.” – Maimonides, Hilchot Bikurim, c. 4. sect. 3.
 
Avram’s new name, Avraham, has great significance in relationship to his being the father of Trust, or, the Father of all who believe through faith.
 
“Though converts do not descend from the patriarchs… all converts are considered descendants of Avraham because the Torah calls him the father of… nations, and therefore a convert can be called a son of Avraham.” –Rambam, Commentary to Mishnah Bikkurim 1:4
 
It seems that the Rambam agrees with Rabbi Shaul the shaliach (Paul the Apostle), who writes:
 
“Therefore, the promise comes by trust (emunah: faith), so that it may be by grace (chesed) and may be guaranteed to all Avraham’s offspring—not only to those who are of the Torah but also to those who have the trust of Avraham. He is the father of us all.” –Romans 4:16
 
Gen 17:6 And I will make you fruitful exceeding, abundant, and I will make you into nations, and kings shall go out from you. Gen 17:7 And I will arise, establishing My covenant which is in the midst, between Me and you and your seed after you in their generations for an olam (everlasting, eternal, perpetual) covenant, I will be your God (God, Ruler, Judge), and God to your seed after you.
 
It is important to note that G-d’s promise to bring many nations forth from Avraham is in the future tense. This means that the covenant promise is for those yet to be born and does not apply to Y’sh’ma’el (Ishmael).
 
The blessing regarding kings relates to G-d’s Kingship over all things. The kings of Avraham’s descendants are tasked with representing the true King of kings and His attributes of Mercy and Judgement. Unfortunately this has rarely been the case in the history of Israel’s kings.
 
The greatest of these blessings is the one that bears them all, “I will be your G-d”. These are the words of a bridegroom, “I will”. The question remains, “Will you?” A bride is not secure in marriage until she utters the words, “I will”.
 
Gen 17:8 And I will give to you, and to your seed after you, the land where you now sojourn, all the land of Canaan (Lowland), for an olam (everlasting, eternal, perpetual) possession; and I will be their Elohim (God, Ruler, Judge).”
 
This addition, which follows the phrase, “I will be your G-d”, is an affirmation of the former promise of land which is incumbent upon G-d alone. It is not subject to the circumcision covenant because it has already been covenanted according to the first covenant of Genesis 15. In a sense, the, “And” at the beginning of this verse reads, “And, I haven’t forgotten what I already established with you in the former covenant”.
 
We note that the title Elohim, meaning G-d, Ruler and Judge, is being used here to convey the sense of binding law. It is a title of G-d that denotes security and authority over what some would term legal matters.
 
Gen 17:9 And Elohim (God: Ruler, Judge) said unto Avraham, “My covenant is for you to tish’mor (Keep, guard, observe, heed), you and your seed after you in their generations. Gen 17:10 This is My covenant, which you shall tish’m’roo (Keep, guard, observe, heed), between Me and you and your seed after you; Every male among you shall be circumcised.
 
There is little detail given here as to how the circumcision is to be performed. The covenant is said to simply rely on the practice and a faithful and perpetual keeping of it. Modern rabbinical Judaism has added a number of beautiful traditions to the ceremony of circumcision, but strictly speaking they are not inferred in the instruction of G-d’s Torah.
 
Circumcision was not unique to the Jewish people, many nations in the middle East already practiced it, with the exception of the Philistines. However, what makes this circumcision unique is the fact that it is done before a child has entered into the moral responsibilities of adulthood and is therefore the mark of his identity and belonging outside of any obligations to moral law. The instruction then is incumbent on the father of the child and not on the child himself. Of course, as the child grows and becomes a father himself, the covenant becomes incumbent upon him.
 
The early administration of the Jewish covenant of circumcision, implies a commitment to G-d’s chosen people (v14) and to G-d (Jeremiah 4:4). Later in Israel’s history it came to symbolize the discarding of heathen practices (Joshua 5:9).
 
From its inception circumcision has been a physical representation of the spiritual human need to receive a circumcised heart (core being).
 
“Circumcise your hearts (core being), therefore, and do not be stiff-necked (Full of pride) any longer.” –Deuteronomy 10:16
 
This covenant is open to the nations (v12-13), however, this was only the case when they became wholly devoted to belonging to the community of ethnic Israel (Exodus 12:45).
 
My mother tells me that although my father had lost touch with Jewish tradition, having been raised in a secular Jewish home, he none the less insisted that my brothers and I be circumcised when I was born. Somehow, deep within his Jewish soul he understood the need to perpetuate this sign in my flesh even though he was ritually disconnected from this covenant Jewish practice, this rite; this right of every Jewish male.
 
Radak notes that this instruction was given prior to Yitzchak’s conception, for the purpose of Yiztchak’s holy conception, and in order to emphasis the miracle of Avraham’s ability to father a child with a weakened organ.
 
The act of circumcision also brought attention to the symbolic nature of the male organ. We should note that Y’sh’ma’el was conceived while Avram was yet uncircumcised and is therefore according to the flesh (fallen man), whereas Yiztchak was to be conceived via the circumcised organ as a symbol of the need for human hearts to be spiritually circumcised.
 
Gen 17:11 And you shall circumcise the flesh of your orel (barrier, foreskin); and it shall be an ot (Sign, remembrance, distinguishing mark, banner, proof) of the covenant between Me and you.
 
The Hebrew word, “orel” translated as, “foreskin” also has a metaphorical meaning as a, “barrier”. In particular, a barrier that prevents beneficial results (Leviticus 26:41; Jeremiah 9:25-26; Ezekiel 44:7).
 
“The days are coming,” declares HaShem, “when I will punish all who are circumcised only in the flesh-- Egypt, Judah, Edom, Ammon, Moab and all who live in the wilderness in distant places. For all these nations are really uncircumcised, and even the whole house of Israel is uncircumcised (orel: barrier) in heart.” –Jeremiah 9:25-26
 
The ot (sign, mark) of circumcision is just that, a sign on the body of the servants of G-d.
 
Gen 17:12  And he that is eight days old shall be circumcised among you, every male in your generations, he that is born in the house, or bought with money from any foreigner, which is not of your seed.
 
The practice of circumcision on the eighth day is both physically and spiritually illuminating. Medically speaking it is within the time period that a child’s skin heals more rapidly, and therefore causes much less pain than circumcisions carried out on adult males.
 
The number eight holds important spiritual value. Where seven represents completion, wholeness and perfection, as in the days of creation, the cycle of the years of the Shemittah etc. Eight represents the convergence of completion and new beginning. The eighth day is in fact the first day of the second week following creation. The covenant for the land and the building blocks for the progeny have already been completed, just as creation was completed. Now, at the beginning of the second week, something new.
 
It is important to remind ourselves again, that this new beginning, this circumcision of the heart, like that of the flesh, must be performed by someone other than ourselves. In this case, it is G-d Who will perform the circumcision through His Son (Fully Man & Fully G-d with us).
 
With regard to subsequent Jewish tradition the following are halachic rulings concerning variations of the practice of circumcision:
 
“And in the eighth day the flesh of his foreskin shall be circumcised.” –Vayikra (Leviticus) 12:3
 
"An infant might be circumcised on the eighth, ninth, tenth, eleventh, and twelfth, neither less nor more; (not less than eight days, nor more than twelve).” -Mishnah. Sabbat, c. 19. sect. 5.
 
“If he was born between the two evenings, he is circumcised on the ninth; if between the two evenings of the evening of the Sabbath, he is circumcised on the tenth; if on a festival day, after the Sabbath, he is circumcised on the eleventh; if on the two days of the beginning of the year, he is circumcised on the twelfth: an infant that is sick, they do not circumcise it until it is well.'' -Mishnah. Eracin, c. 2. sect. 2.
 
"They do not circumcise until the sun shines out on the eighth day of a child's birth, and all the day is fit for circumcision; but they that are prepared hasten to the commandment, and circumcise immediately in the morning; and indeed circumcision, which is not in its proper time, is never performed but in the day:'' -Schulchan Aruch, c. 262. sect. 1.
 
"A servant is born in the power of an Israelite, and another that is taken from Heathens, the master is bound to circumcise them; but he that is born in the house is circumcised on the eighth day; and he that is bought with money is circumcised on the day that he is received, even if he received him on the day he is born, he is circumcised on that day; if he receives a grown servant of Heathens, and the servant is not willing to be circumcised, he bears with him a whole year, but more than that it is forbidden to keep him, seeing he is uncircumcised, but he must send him again to the Heathens.'' -Maimonides. Hilchot Milah, c. 1. sect. 3, 6.
 
Gen 17:13 He that is born in your house, and he that is bought with your money, must be circumcised: and My covenant shall be in your flesh for an olam (everlasting, eternal, perpetual) covenant.
 
This covenant is open to the nations (v12-13), however, this was only the case when they became wholly devoted in belonging to the community of ethnic Israel (Exodus 12:45).
 
Gen 17:14 And the uncircumcised male (zakar) whose flesh of his orel (barrier, foreskin) is not circumcised, that person (nephesh: Life, soul) shall be separated, cut off from his people; My covenant he has broken.”
 
The Hebrew text is clear in identifying the uncircumcised male as being a male (zakar: literally, male of the species) rather than a child (yeled). This is because only a male who has reached the age of understanding can be justifiably required to keep the instruction. Radak teaches that if a Jewish male is not circumcised by his father when he is a child, he becomes responsible to arrange his own circumcision at the age of his bar mitzvah (13yrs).
 
Maimonides sees the phrase, “cut off from his people” as referring to those Jews who wilfully refuse circumcision up to the time of their death. Thus he sees a post death cutting off from the Olam Haba (World to come). This is yet another traditional view that correlates to the Messianic view of the need for circumcision of the heart prior to death. We are entirely reliant on the circumcising work of the Messiah in order to enter the tents of HaShem for all eternity.
 
“A father or a mother that transgress, and circumcise not, make void the affirmative commandment, but are not guilty of cutting off; for no cutting off depends but upon the uncircumcised person himself; and the Sanhedrim are commanded to circumcise a son or a servant in its time, that they may not leave an uncircumcised person in Israel, nor among their servants; if the thing is hid from the Sanhedrim, and they do not circumcise him, when he is grown up, he is bound to circumcise himself; and every day that passes over him, after he is grown up, and he does not circumcise himself, lo, he makes the commandment to cease; but he is not guilty of cutting off until he dies, and he is a presumptuous uncircumcised person;'' – Maimonides, Hilchot. Milah, c. 1. sect. 1, 2.
 
Gen 17:15 And Elohim (God, Judge, ruler) said to Avraham, As for Sarai (My Princess) your wife, you shall no longer call her name Sarai (My Princess), but Sarah (Woman of Nobility, Princess) shall be her name. Gen 17:16 And I will bless her, and give you a son also of her: yes, I will bless her, and she shall be a mother of nations; kings of peoples shall come out from her.
 
In changing Sarai’s name G-d makes her a co-participant in the covenant. The name Sarai, which is in the possessive, literally means, “My Princess” which implies that she owes her status to being Avraham’s wife. In changing her name to Sarah, meaning, Princess or Noble Woman, G-d gives her a unique position as the mother of nations and kings. As Rashi says, she became princess “par excellence”- to all humankind (Berachos 13a).
 
“Even as Sarah obeyed Avraham, calling him lord (Master, Husband): you are her daughters
as long as you do well, and are not afraid or in terror.”  -1Peter 3:6
 
Sarah had previously been barren, but with her new name comes a promise of fertility, progeny and divine destiny. She was beyond the age of child bearing, however, while it was medically impossible for her to produce children, it would not be impossible for G-d. As a result, the birth of the promised son Yitzchak will be a miracle. One could say that Israel is born of miracles, and in turn we see the promised Messiah, the son of G-d born miraculously into time and space, his very birth dividing time itself.
 
Gen 17:17 Then Avraham fell upon his face, va’yitzchak (and laughed, rejoiced), and said in his lev (Core being, heart, centre), “I’ll have a son born to me, at a hundred years old? Is it possible that Sarah, a woman of ninety years old, could give birth?”
 
Note the position of prostration. Avram is again in awe and humbles himself at the pronouncement of G-d. This qualifies the nature of his laughter. It is not the laughter of incredulity but of awe and excitement. The Targums of Yonatan and Yerushalayim paraphrase it, "and he wondered". Onkelos renders v’chadi, “he rejoiced”. Thus his question is not one of doubt but of trust and hope, “Could this be possible?” And the answer, “For G-d all things are possible”.
 
“Your father Abraham rejoiced to see my day; and he saw it, and was glad.” –Yochanan
(John) 8:56
 
Gen 17:18 And Avraham said to Ha-Elohim (The God, Ruler, Judge), “O that Yi’shma’el (Heard by God) might live before Your face!”
 
Rambam sees Avraham’s plea as a plea for Ishmael’s life, suggesting that Avraham thought Ishmael would die as a result of the birth of the legitimate heir Isaac. Others suggest that Avraham simply wanted the best for both his sons.
 
Gen 17:19 And Elohim (The God, Ruler, Judge) said, “Sarah (Woman of Nobility) your wife shall bear you a son indeed; and you shall call his name Yitzchak (Isaac: He laughs): and I will establish my covenant with him for an olam (everlasting, eternal, perpetual) covenant, and with his seed after him.
 
In answer to Avraham’s, “Could this be?” G-d assures him, “wife shall bear you a son indeed”.
 
Before G-d answers Avraham’s question regarding Ishmael He makes it very clear that He is establishing His covenant with Yitzchak and his seed after him, eternally.
 
Gen 17:20 And as for Yi’shma’el (Heard by God), I have heard you: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall come from him, and I will make him a great nation.
 
The blessing for Ishmael comes by way of compensation but does not entitle him to the covenant promises of Avraham. Ishmael, as we have seen, has risen and ruled much of the known world through the religion of Islam (subjugation). However, as Rashi rightly notes, “n’shiim” translated here as princes, can also be rendered clouds, thus the Arab peoples will rise for a time, but in the end they will dissipate like clouds.
 
Gen 17:21 But my covenant I will establish with Yitzchak (Laughter), which Sarah shall bear to you at this set time in the next year.”
 
While sin has prevented Israel from receiving the fullness of the covenant promises of G-d to date, there is a future time coming when all Israel will be redeemed through Yeshua our Messiah (Romans 11) and as a result the fullness of G-d’s promises will be seen.
 
Gen 17:22 And having completed the words, Elohim arose from Avraham.
 
The literal reading here denotes an intimacy in the preceding conversation. Elohim gets up from sitting with Avraham.
 
Gen 17:23  And Avraham took Yi’shma’el (Heard by God) his son, and all that were born in his house, and all that were bought with his money, every male among the men of Avraham's house; and circumcised the flesh of their foreskin in that same day, as Elohim (God, Judge, ruler) had said to him.
 
Immediately after receiving the covenant of circumcision from G-d, Avraham circumcises every male member of his household. This was done within the same day, a lot of blood, suffering and tears, particularly for Avraham and the older males. Avraham understood that a barrier (foreskin) was separating the hearts of humanity from G-d, the barrier (foreskin) of fallen humanity’s sin. He also understood that without the shedding of blood a covenant could not be established. Thus he obeyed immediately in trust, having just finished spending time on his face with G-d.
 
Gen 17:24 And Avraham was ninety nine years old, when he was circumcised in the flesh of his foreskin.
 
The text infers that the circumcision was done to Avraham. Therefore it was performed by someone else. Some suggest that Eli-etzer, his servant performed the circumcision of Avraham. This is a nice idea, given the meaning of Eli-etzer (My G-d is helper).
 
Jewish tradition suggests that Avraham sent for Shem (Name), the son of Noach (Comforter), who circumcised him and his son Ishmael (Pirke Eliezer, c. 29.). Another wonderful idea, given the meaning of the names Shem, Noach, Avraham and Ishmael. We could say that this tradition teaches that, “Avraham called on Yeshua (Shem, Name: for there is no other name under heaven by which one can be saved), son of The Comforter (Noach, G-d, The Holy Spirit), Who circumcised the hearts of many nations (Avraham) because G-d heard (Ishmael) their cry for salvation”.
 
Avraham was one year short of the number symbolizing compound completion and fullness (10 x 10).
 
Gen 17:25 And Yi’shma’el his son was thirteen years old, when he was circumcised in the flesh of his foreskin.
 
Ishmael is circumcised at an age that denotes the relationship between G-d and Israel (1 G-d + 12 tribes).
 
Gen 17:26 In that same day Avraham was circumcised, and Yi’shma’el his son.
 
“He (Avraham) was circumcised on the day… appointed by Moses for Yom Kippur (the Day of Atonement)… and in the place where he was circumcised the altar (Temple altar) was built.” -Pirke Eliezer, ut supra. (c. 29.)
 
Gen 17:27 And all the men of his house, born in the house, and bought with money from a foreigner, were circumcised with him.
 
The actions of Avraham are repeated for the purpose of remembrance. This is a common occurrence throughout Hebrew Scripture. To this day we glean from the repetition the observance of our faith and the practice of remembering what G-d has done, what He is doing, and what He has promised to do.
 
© Yaakov Brown 2016

​Introduction:
 
We should keep in mind the events of the previous chapter as we read the narrative of chapter 16. Avram has just received the unconditional covenant of the land and has been shown the future slavery and subsequent deliverance of Israel. He has received all these things as a sign of the fact that God has already established a blood heir for him.
 
Avram is said to have come to a place of complete trust in G-d and is thus credited with righteousness (Genesis 15:6). Now however, it seems that he has either neglected to pass this information on to Sarai, or, she has chosen to doubt God’s ability to fulfil His promises to Avram. Either way, Avram allows his role as leader of the household to be usurped by the emotional pleas of his desperate wife, and thus makes room for conflict to enter his camp. The lesson for the follower of Messiah is clear: In Messiah we are completely safe at the core of our being (Avram’s trust in G-d). We cannot be possessed by another. However, if we allow our actions to stray from our core (Avram submits to Sarai’s demands), those actions can be utilized by another. Therefore, our actions must always come from our core, which is Messiah in us (Trust in G-d).
 
In a wonderful redemptive twist, God blesses Hagar and her son, though He also clarifies Ishmael’s cantankerous spirit and his volatile role in the future history of humanity. At the conclusion of this account however, it is Hagar’s choosing to see (recognize) the G-d Who has seen—known her from before the creation of the world—her, and her obedience in returning to serve her mistress; that restores her position within the tents of Avram. Thus HaShem (Mercy) delivers her from perishing in the wilderness.
 
In a paradoxical sense, Hagar’s symbolic role as an Egyptian, places the soon to be slave master of Israel under the authority of Avram via Sarai. In this account Egypt is seen figuratively as the servant of Israel. Just as Israel was to wander in the desert, so too Egypt, through Hagar, wandered in the desert. However, where Israel’s freedom was to be found by leaving Egypt (Sin) behind, Egypt’s (Hagar) freedom is found in her returning to Israel (Y’sra: overcoming El: in G-d).
 
In the repetition of the Hebrew words ayin: eyes, and ra’ah: to see, and through the naming of Y’sh’ma-el (heard by God), this historical story emphasizes the all-seeing and all-hearing God of Israel.

​Gen 16:1 And Sarai (Princess) the wife of Avram (Father of a nation) didn’t bare him children: and she had a handmaid, a Mitzrit (Egyptian: double distress), whose name was Hagar (Flight).
 
The shame associated with being barren in Biblical times cannot be overstated. Children and in particular male heirs were essential to the survival of a family and the retention of lands and wealth. In spite of God’s promise Avram had been in the land of Canaan ten years without any sign of an heir. It may well have seemed like God had forgotten him, however, in reality this is yet another step toward complete reliance on God. When all practical avenues have been exhausted, only a miracle of God can establish His promises.
 
According to the Midrash, as interpreted by Rashi, Hagar was a daughter of Pharaoh, who was gifted to Sarai after Pharaoh had witnessed the power of God at work on Sarai’s behalf, and had concluded, “Better that she (Hagar) be a servant in their household than a princess in someone else’s”.
 
Gen 16:2 And Sarai said unto Avram, Behold now, HaShem (YHVH: Mercy) has restrained me from bearing: I plead with you, go in unto my maid; it may be that I may obtain children by her. And Avram heard, listened, understood and consented (va’yeeshma) to the voice (kol) of Sarai.
 
It is worth noting here that it is the attribute of Mercy displayed in the Holy Name (YHVH), which is responsible for restraining Sarai from bearing children.
 
In the ancient near east surrogate mothers were often employed for the purpose of continuing family lines, a custom that is attested to in places such as ancient Ur and Cappadocia. The patriarch Yaakov (Jacob) also had children in a like manner, and the sons born to his wives were all full members of his household. However, in the present case it is election that will determine Isaac’s status as heir to the promises of Avram, while Ishmael, who has been blessed with a different blessing (Galatians 4:22-29), will be put out of the household of Avram.
 
Avram seems to have momentarily taken his eyes off HaShem and given in to reason rather than walking in trust of God. What’s more he listens to, “l’kol Sarai” (the voice of Sarai) rather than, “Ha’kol Adonai” (the voice of The Lord).
 
Gen 16:3 And Sarai (Princess) Avram's (Father of a nation) wife took Hagar (Flight) her maid the Mitzrit (Egyptian: double distress), after Avram had dwelt ten years in the land of Kena’an (Canaan: humility, lowland), and gave her to her husband Avram to be his wife.
 
We find an interesting remez (hint) in the Hebrew text when we read the meaning in the names of the characters:
 
“The princess, wife to a nation’s father, took flight in double distress, after the nation’s father had spent ten years in a land of humility.”
 
Sarai is the instigator of this faithless action. She is in double distress because, unlike Avram, she has not trusted HaShem. Therefore she believes she is unable to bear children and that God is unable to provide her with a child. So Sarai is taking flight from God’s promises, a decision that will result in the birth of a child who will bring perpetual conflict to the progeny of Sarai’s womb. Thus the number for completion, “ten” is seen in the remez to represent the complete captivity (humility) of the Hebrews under the Mitzratim (Egyptians). Something that was outlined in detail during Avram’s covenant experience in the former chapter.
 
Gen 16:4 And he went in unto Hagar, for the purpose of causing her to conceive: and when she saw that she had conceived, her mistress became insignificant in her eyes (she despised and looked down upon her mistress Sarai).
 
It was not unusual for men to have multiple wives at this time and in this context. In fact without the protection of a husband and a wider family collective, a woman living in this historical environment would have surely died from lack of provision. To be given to a man of Avram’s stature would have been considered an honour and does not constitute sexual slavery in the modern sense. Remember that Avram aquired his Egyptian servants and riches through his relationship with the ruler of Egypt (Genesis 12:16). In fact Hagar’s life with Avram’s family may well have been far more comfortable than her former life under Egypt’s religious and cultural rule. Therefore, having been lifted from a position of servitude into the role of second wife, Hagar was being offered an opportunity for greater comfort and status. This makes her actions toward Sarai seem heinous rather than simple pettiness. Instead of showing mercy toward Sarai in her barren state, Hagar looks down upon her and despises her, viewing Sarai’s infertility as a sign of inferiority. For a woman of this time and context, the inability to bear children was disgrace enough without the added ridicule of her pairs.
 
Gen 16:5 And Sarai said unto Avram, “My wrong be upon you: I have given my maid into your bosom; and when she saw that she had conceived, I became despised in her eyes: may HaShem (YHVH: Mercy) judge between me and you”.
 
The literal translation, “My wrong be upon you” is ironic. While the plain meaning should be understood to refer to the fact that Sarai has been wronged, the remez (hint) conveys the idea that it is her wrong action that is being visited on Avram due to his lack of leadership. Avram’s desire to please his wife had caused him to temporarily relinquish the promise of God regarding his progeny. Thus the wrong committed by Sarai in insisting that Avram cohabitate with her maid servant has now come back upon Avram, who is the leader of the household and is therefore both explicitly and implicitly responsible for the current situation.
 
From time to time in the Tanakh we read this spine chilling statement, “May HaShem judge between me and you”. It is not something that should be uttered lightly. In this case Sarai’s profound hurt over her inability to conceive has been compounded by her maid servant’s ridicule and has resulted in an emotionally charged and rash pronouncement. Genesis Rabah 45:5, suggest that Sarai’s litigious actions were the reason that Avram outlived her by fifty years (Gen. 23:1; 25:7). However, a glimmer of hope can be seen in the attribute of mercy that emanates from the Divine Name. Thus we read, “May Mercy judge between me and you”.
 
Gen 16:6 But Avram said unto Sarai, “Behold, your maid is in your hand; do to her what seems good in your eyes”. And Sarai kept her busy (vat’anah: rt. anah) [with the chores of servitude], and she fled from before her face.
 
While many English translations choose to say, “Sarai dealt harshly” the reader should be aware that the same Hebrew word, “anah” which is here translated as, “harshly, afflicted etc.” is used by G-d in verse 9 as an instruction to return to humble service, and in this context, does not mean, “affliction” but, “to be busy with the tasks of servitude”. Therefore, Avram, who has taken Hagar as a wife, and has given her all the privileges that come with matrimonial obligation, now returns Hagar to Sarai, for whom Hagar will always be considered a servant. The text doesn’t infer mistreatment but rather demotion. It is most likely that Hagar flees, not because of abuse but because of anger at having been denied her new found pre-eminence in the home.
 
However, that which seems, good in Sarai’s eyes is not necessarily good in G-d’s eyes. Avram once again abrogates his authority as head of the household in order to please his wife Sarai, and as a result, Hagar, whose name means flight, flees.
 
Gen 16:7 And seeking to secure her, the angel (Malach) of HaShem (YHVH: Mercy) found her by a spring (ayin: eye) of waters in the wilderness, by the spring (ayin: eye) in the way to Shur (wall).
 
Shur was located southwest of the land of Israel on or inside of the eastern border of Egypt. Therefore Hagar was seeking to return home to Egypt. The angel of The Lord, Who, based on the pursuant conversation, is clearly a manifestation of The Lord Himself, seeks to give security to insecure Hagar. God need not find her, He knows her location, but manifesting as the angel of HaShem, God relates to Hagar in a tangible and present way: she is found by Him and is privileged to see the unseen One.
 
The Hebrew word, “ayin” (eye), which has already been used three times up to this point in the chapter, is now translated, “Spring” (an eye in the earth producing water). This entire account emphasizes the all-seeing God. The God Who had already seen the future heir of Avram’s household.
 
Avram traded his vision for that of his wife. Sarai in turn did what seemed good in her eyes, and Hagar used her eyes to look down on her mistress. Whereas, God saw the end from the beginning. He foresaw his servants’ faithless attempt to acquire their own heir. He foresaw the misery that would result. He also foresaw the rebellion of Hagar (Egypt) and the way she would take flight. So He prepared redemption for the one who would be subjected to misery. He seeded the spring of living water to sustain the wanderer. He saw the repentant heart of the one in flight and made a way for her to return to the tents of His people.
 
“The poor man and the oppressor have this in common: Adonai gives light to the eyes of both.”
 –Proverbs 29:13
 
“For where your treasure is, there will your heart be also. The eye is the lamp of the body. Therefore if your eye is good, your whole body will be full of light. But if your eye is bad, your body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness!”
-Matthew 6:21-23 (TLV)
 
Our Messiah’s words are the foundation for the saying, “The eyes are the window to the soul”. The Hebrew consciousness sees the eye as a symbol of the heart motivation. This is clearly the intended meaning of Yeshua’s words in Matthew 6:21-23. Each of us has been seen by God and each of us has a choice to make: will we look upon Him in return and allow Him to fill our eyes with His light from the inside out, or will we close our eyes to His light and allow the yetzer ha-ra (evil inclination) to blind our vision with darkness? He is the God Who sees, His eye is on the sparrow. Will we look for the unseen reality of His promises or will we rely on the temporal vision of human reason?
 
“So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal.” – 2 Corinthians 4:18 (NIV)
 
Gen 16:8 And He said, “Hagar, the handmaid of Sarai, where have you come from? and, where will you go?” And she said, “I’ve fled from the face of my mistress Sarai.”
 
Notice that God reminds Hagar of her status as, “the handmaid of Sarai”. This is as much a rebuke as it is a rescue. God requires humility from Hagar.
 
God knows where Hagar has come from and where she is going, therefore, the question is intended to reveal something to Hagar.
 
Hagar’s words of response show that she has humbled herself and is reconsidering her role in God’s plans. She acknowledges that Sarai is her mistress. This is the first step in her returning to the tents of Avram.
 
Gen 16:9 And the angel (Malach) of HaShem (YHVH: Mercy) said to her, “Return to your mistress, and submit (v’hit’ani: rt. anah) yourself under her hands.
 
Avram (father of a nation) had said, “Behold, your maid is in your hand”. Now the angel of HaShem instructs Hagar to return and be subservient toward her mistress Sarai. Rather than enabling Hagar’s rebellion, God requires her to return to her mistress in humility, for her own good.
 
Gen 16:10 And the angel (Malach) of HaShem (YHVH: Mercy) said to her, “I will multiply your seed exceedingly, so that they cannot be numbered due to the multitude of them.”
 
Notice the differences between this promise and the promises made to Avram. Hagar’s seed will be numerous but the nations of the earth will not be blessed through her seed. Hagar’s seed will be numerous but the covenanted land will not pass to them. Hagar’s seed will be numerous, but they will not be as numerous as the stars or the dust of the earth. Hagar’s seed will be numerous but as is metaphorically indicated in the previous verse, they will return to submit beneath the hand of Avram’s blood progeny via Sarai.
 
Gen 16:11 And the angel (Malach) of HaShem (YHVH: Mercy) said unto her, “Behold, you are with child, and shall bear a son, and shall call his name Y’sh’ma-el (Heard by G-d); because HaShem (YHVH: Mercy) has heard your misery.
 
Ishmael’s name does not mean, “He hears God” but rather that, “God has heard” him. It’s unlikely that Hagar knew she would have a son, therefore, the knowledge was an encouragement to her because sons were usually the inheritors of the family name and wealth.
 
Gen 16:12 And he will be a wild man; his hand will be against every human being, and every person's hand will be against him; and before the face of all his brothers he will dwell.
 
This is an extremely perceptive prophetic statement regarding the progeny of Ishmael (the Arabic peoples) and the false religion (Islam: Submission) that has now become so prevalent. The irony of which is not lost when one considers the events taking place in today’s world.
 
Gen 16:13 And she called the name of HaShem (YHVH: Mercy) Who had spoken to her, “You are the God Who sees me”: for she said, “I also in this place have seen after having been seen.”
 
Here the text makes clear that it is HaShem Himself Who has spoken to Hagar. Therefore, the angel of HaShem is a manifestation of God Himself, Who is God with us, “Emmanuel”.
 
The Hebrew word play over the root, “ra’ah” conveys a beautiful sense of the unseen causing the seen to receive sight. We are only able to see God because He has first seen us.
 
Gen 16:14 Wherefore the well was called B’eir-lachai-roi (Well of the living Seer); behold, it is between Kadesh (Holy) and Bered (hail, fig. destruction).
 
The remez (hint) in the three names of the spring, gives way to a drash (comparative teaching) regarding loss and redemption. The well of the living seer (Yeshua: Malakh ha-YHVH, Messenger of Mercy) is situated between the God we are running away from (Kadesh: Holy) and the destruction we are running toward (Bered: destruction). This well of the living seer is the water of living Himself. If, like Hagar (flight) we choose to see the One Who has seen us, we will be delivered and return to The Father of all Nations (God). Thus the waters of living restore us in the place of our fleeing and strengthen us so that we might return to God.
 
Gen 16:15 And Hagar bore Avram a son: and Avram called his son's name, which Hagar bore, Y’sh’ma-el (Heard by God).
 
The events of verse 15 happen some months after Hagar’s meeting with HaShem. She is back among the tents of Avram when she gives birth and he gives his son the name Ishmael, either by a personal revelation of God or by receiving the name from Hagar.
 
Gen 16:16 And Avram was eighty six years old, when Hagar bare Y’sh’ma-el to Avram.
 
The miracle of Yitzchak’s (Isaac) birth, which is soon to follow, is accentuated by the ages of Avram and Sarai at the conclusion to the events of Ishmael’s birth.
 
When all practical avenues have been exhausted, God is seeding a miracle.
 
© Yaakov Brown 2016