Then Faith pulled up his temporary dwelling and travelled through the land that Mercy had given him... Gen 13:1 And going up, Avram (Father of faith; Father of a nation; Father exalted) out of Egypt (Mitzrayim: Double distress, double stronghold), he, and his wife, and all that he had, and Lot (covering) with him, into the south (Ha-Negbach: the south of the land of Israel).
Faith and all his household rose up out of distress and bondage and Covering went with him into the land G-d had promised to give to him. Avram, like his progeny ethnic Israel (Overcomes in G-d), leaves Egypt with greater wealth than that which he arrived with (Exodus 3:22; 12:36). The Jewish sages say that Avram was in Egypt for three months (Seder Olam Rabba, p. 2.). Avram’s “going up” is both literally and metaphorically true. He ascended from a land of distress and spiritual pollution to a land of hope and promise. Gen 13:2 And Avram (Father of faith; Father of a nation; Father exalted) was heavy exceedingly with cattle, money, and gold. Gen 13:3 And on his journeys (L’masaayv) walking, after breaking camp, he travelled from the south as far as Beit-el (House of G-d, House of Judges), unto the place where his tent had been at the beginning, between Beit-el (House of G-d, House of Judges) and Ai (Ruin); Faith brought great wealth out of his captivity and moving on he returned to a place he had been before and camped between the House of G-d and the house of ruin in a land of decision. The Hebrew phrase, “L’masaayv”, meaning, “On his journeys” infers that the collective journeys of Avram are seen in retrospect and viewed as a pre-existent plan of HaShem. Both Avram and Lot left Egypt with riches according to HaShem’s blessing upon Avram. What follows are two distinctly different responses to G-d given riches. Avram, while weighed down with riches, still seeks peace and purpose in G-d’s direction, whereas Lot seeks more riches in a land of wickedness, separated from the blessing of G-d. Gen 13:4 Unto the place of the altar, which he had fashioned there at the first: and he called there, Avram (Father of faith; Father of a nation; Father exalted), in (on) the name of HaShem (YHVH: Mercy). He came to the place where he had first built an altar for covering sacrifice and Faith called out in the name of Mercy. Avram returned to the altar of covering and understanding his position in G-d he calls both, “in the name” and, “on the name” of HaShem. Avram is already aware that his every step is held in the security of G-d’s plan of redemption and that all is reliant on HaShem. Gen 13:5 And also Lot (covering) went walking with Avram (Father of faith; Father of a nation; Father exalted), and had flocks, and herds, and tents. Covering went with Faith and carried additional wealth alongside him. Gen 13:6 And couldn’t bear, the land to have them dwell in restful union: for their property had become too great, and they could not endure to rest in union. The land cried out under the weight of human riches and the faithful struggled to dwell together in unity. Gen 13:7 And there was a strife between the shepherds of Avram’s (Father of a nation; Father exalted) cattle and the shepherds of Lot's (covering) cattle: and the Kenaani (Zealous low landers, slave merchants) and the Perizzi (villagers) at that time, dwelled in the earth. And there was strife between the shepherds of Faith and the shepherds of Covering, and they were being observed by the slave merchants and common people. Both Rashi and the Pesikta Rabbasi place the blame for the altercations between the shepherds upon the shoulders of Lot’s shepherds and subsequently see Lot as being responsible as the leader of his community. The Shepherds of lot are said to be treacherous, and as a result of their dishonesty they were rebuked by Avram’s shepherds, which resulted in the strife that occurred between them. The Kenaani and Perizzi are mentioned partly in order to qualify the lack of space for Avram and Lot’s herds but also as an allusion to the enemies Israel will face on her journey to the Promised Land. Moses and Joshua are recording this information retrospectively based on oral tradition that had been passed down to them combined with the illumination of the Ruach Ha-Kodesh (Holy Spirit). Gen 13:8 And said Avram (Father of a nation; Father exalted) Lot (covering), “Please, Let there be no strife, between us, or in the midst of my shepherds and your shepherds; for we are human beings, brothers.” And Faith said to Covering, “Please don’t let there be conflict between you and I or between your shepherds and my shepherds. We are brothers.” Avram clearly desired peace between Lot and himself, even to the point of giving away any opportunity he might have had to take first pick of the land that surrounded them. This is an act of humility that precedes the giving of the land by HaShem. Avram seems to have understood that Lot and his retinue would not be capable of living at peace with Avram and his household, thus the only wise course of action was for them to separate. While it is not explicit in the text, the idea that Lot and his descendants would be a hindrance both to Avram and Israel in the future, is certainly inferred. The Midrash on Numbers 21:5 says that G-d in His wisdom decreed that Israel was not to be friendly with Lots descendants, and that anyone who should them mercy would suffer misery and conflict. Gen 13:9 “Is not all the earth before your face/faces? Separate yourself from me please: if you take the left hand, then I will go to the right; or if you depart to the right hand, then I will go to the left.” “The whole earth is in front of you, I release you from any sense of obligation to me, choose where you want to live and I will live in the land that remains.” “The Torah loves peace and Avraham exemplified peace, but any person who seeks peace in opposition to the wisdom of the Torah courts disaster. Avraham bowed to G-d’s wisdom when he said to Lot, “Let there be no strife… separate from me” –R’ Aharon Kotler Gen 13:10 And lifted up Lot (covering) his eyes, and saw all the irrigation on the face, before destroyed HaShem (YHVH: Mercy) S’dom (burning) and Amorah (submersion), it was as the garden of HaShem (YHVH: Mercy), like the land of Egypt (Mitzrayim: Double distress, double stronghold), as entering Tzoar (insignificance). Covering looked all around and saw a well irrigated area of farm land which was like the garden of Mercy, like Eden to the visible eye, but spiritually it was like the land of bondage they had just escaped from and it lead to insignificance. Lot chose the richest part of the land, knowing that it was a place of wickedness and idolatry. The text says the people of S’dom, “were evil and constant offenders before HaShem (YHVH: Mercy), exceedingly.” Perhaps, as many do today, Lot thought that he could enjoy the riches of the wicked without being influenced by them. His saw what was good in his own eyes and pursued it by separating himself from the blessing of G-d. Gen 13:11 Then elected Lot (covering) looking up all round ha-Yardein (Jordan: the descender); and Lot (covering) journeyed east: and separated his people from the people of his brother. So Covering chose all the land that he saw and descended, separating himself and his people from his brother’s people. In a figurative sense, Lot was leaving the moral restraint of Avram’s community and separating himself to follow after the lust of his eyes. Lot looked up with his eyes and sought land for himself, as opposed to Avram (v.14) who waits upon G-d’s instruction to look, and receives the land that G-d gives him. Gen 13:12 Avram (Father of a nation; Father exalted) dwelled in the land of Kenaan (Zealous low landers, slave merchants), and Lot (covering) dwelled in the terror around, and pitched his tent toward S’dom (Burning). Therefore, Faith dwelled in the land of the slave merchants and Covering dwelt in a place where terror surrounded him because he pitched his tent near a burning furnace of judgement. As the result of the destruction of S’dom in Chapter 9, the area became the desolate Dead Sea region that we know today. There is a powerful spiritual lesson to be learned from the choice made by Lot. Our eyes often fail to see the unseen things of G-d, thus, like Avram, we are better to call on the name of HaShem than to follow the lusting eyes of our fallen humanity. “Though Lot contained the spiritual sparks that would produce Ruth, the ancestress of King David, he parted from Avram. In time the rift between their progeny would become so absolute that his male descendants from Ammon and Moab would be prohibited from entering the congregation of Israel [Deut. 23:4].” –Peskita Zutresa Gen 13:13 But the men of S’dom (Burning) were evil and constant offenders before HaShem (YHVH: Mercy), exceedingly. The people of burning were pure evil, constantly committing crimes against others and against Mercy. Their wickedness was excessive. “Their countenance is known to witness against them; and they declare their sin as S’dom, they hide it not. Woe unto their souls! For they have rewarded evil unto themselves.” –Isaiah 3:9 Gen 13:14 And HaShem (YHVH: Mercy) said to Avram (Father of a nation; Father exalted), after Lot (covering) was separated from him, “Lift up now your eyes, and look, see, perceive, inspect and consider from the place where you are standing, to the north, and to the south, and to the east, and to the sea: Gen 13:15 For all the land which you see, is for you a gift from Me, and for sowing on eternally. After Covering had left Faith, Mercy said to Faith, “Lift up your eyes which are downcast and look at the place where you stand, touch it, smell it. Look around you, as far as you can see to the north, south, east and toward the ocean. All of this I am giving you, you’ve done nothing to deserve it, nor do I require you to do anything but accept it. All of it is yours for the purpose of sowing eternal life.” Avram had an extensive view from his location at the top of Mount Ephraim. The repetition of the promise (12:7) is a confirmation to Avram that makes clear that the land is given to him and his descendants alone and not to Lot and his progeny. G-d has already seen the descent of Lots progeny into idolatry, outside of time and space, and therefore is speaking the blessing of Avram into time at this point to secure the knowledge of the gifted land for future generations. Gen 13:16 And I will make your seed as the dust of the earth: so that if a man can number the dust of the earth, then shall your seed also be numbered. “Faith, I will make your offspring like the dust of the earth, uncountable and eternal. Arise, don’t be downtrodden, and walk forward through the entire land that I’ve gifted to you. For as surely as I am Mercy, I have established this land for you and your offspring.” This proclamation concerns every Jew/Hebrew in every generation until the day of HaShem. Therefore it may well be both literally and metaphorically true. Though humanity cannot count the generations of ethnic Israel, G-d can. “Just as the dust outlives all who tread upon it, so G-d promised Avram that his offspring would outlive all the nations that would persecute them.” –Midrash G-d is stating emphatically, that the people of Israel and the land of Israel are destined for one another. The tragic failure of many Christian scholars in denying the land to ethnic Israel based on the twisting of Scripture, is one of the greatest hindrances to Jewish evangelism and the reconciliation of the nations. This land gifted by G-d to ethnic Israel is as immutable as salvation, it is already established outside of time and space and is simply spoken into history here to give Avram the sure and certain hope of G-d’s redemption. It cannot be overstated, individual salvation and national reconciliation are intrinsically linked to the physical land of Israel and the ethnic people to whom G-d gifted it. Gen 13:17 Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto you. Ramban notes that this is both a promise and an instruction. G-d promises to protect Avram as he walks the length and breadth of the land and Avram is instructed to open G-d’s gift by walking through the land and receiving it freely. Gen 13:18 Then Avram (Father of a nation; Father exalted) removed his tent, and came and dwelt by the tree of Mamrei (Strength, fatness, health), which is in Chevron (Alliance), and built there an altar (of blood atonement) unto HaShem (YHVH: Mercy). Then Faith pulled up his temporary dwelling and travelled through the land that Mercy had given him to dwell by the tree of strength and health. Making an alliance with Mercy, he built an altar to acknowledge his need for blood covering before Mercy, that he might receive the gift of Mercy. This is the third altar (Mizbeach: from the root zabach-to slaughter, kill) of atonement fashioned by Avram. Three is a Hebraic symbol for completion and wholeness. It reflects a complex unity and a well-established principle. Here it is seen as a confirmation of Avram’s understanding of the need for atonement by the shedding of blood. These events are taking place long before the commandment requiring blood covering, issued by G-d at Sinai. Introduction to Allegorical Reading At first glance it may seem that the allegorical reading of this account contradicts the plain meaning, however, this is not the case. The allegorical reading has a far reaching message that reconciles the demise of Lots progeny through Ruth the ancestress of Lot. Lot, the covering, finds the ultimate fulfilment of his name in the lineage of Ruth, who becomes the great grandmother of King David and subsequently claims a place in the lineage of the Messiah Yeshua Whose sacrificial death offers the blood covering for all sin. An Allegorical Paraphrase of Genesis 13: using the meanings of the Hebrew proper nouns. Faith and all his household rose up out of distress and bondage and Covering went with him into the land G-d had promised to give to him. Faith brought great wealth out of his captivity and moving on he returned to a place he had been before and camped between the House of G-d and the house of ruin in a land of decision. He came to the place where he had first built an altar for covering sacrifice and Faith called out in the name of Mercy. Covering went with Faith and carried additional wealth alongside him. The land cried out under the weight of human riches and the faithful struggled to dwell together in unity. And there was strife between the shepherds of Faith and the shepherds of Covering, and they were being observed by the slave merchants and common people. And Faith said to Covering, “Please don’t let there be conflict between you and I or between your shepherds and my shepherds. We are brothers. The whole earth is in front of you, I release you from any sense of obligation to me, choose where you want to live and I will live in the land that remains.” Covering looked all around and saw a well irrigated area of farm land which was like the garden of Mercy, like Eden to the visible eye, but spiritually it was like the land of bondage they had just escaped from and it lead to insignificance. So Covering chose all the land that he saw and descended, separating himself and his people from his brother’s people. Therefore, Faith dwelled in the land of the slave merchants and Covering dwelt in a place where terror surrounded him because he pitched his tent near a burning furnace of judgement. The people of burning were pure evil, constantly committing crimes against others and against Mercy. Their wickedness was excessive. After Covering had left Faith, Mercy said to Faith, “Lift up your eyes which are downcast and look at the place where you stand, touch it, smell it. Look around you, as far as you can see to the north, south, east and toward the ocean. All of this I am giving you, you’ve done nothing to deserve it, nor do I require you to do anything but accept it. All of it is yours for the purpose of sowing eternal life.” “Faith, I will make your offspring like the dust of the earth, uncountable and eternal. Arise, don’t be downtrodden, and walk forward through the entire land that I’ve gifted to you. For as surely as I am Mercy, I have established this land for you and your offspring.” Then Faith pulled up his temporary dwelling and travelled through the land that Mercy had given him to dwell by the tree of strength and health. Making an alliance with Mercy, he built an altar to acknowledge his need for blood covering before Mercy, that he might receive the gift of Mercy. While the plain meaning of the text is clear and confirms from the outset the G-d given land of Ethnic Israel, descended from Avram, there is also an obvious allegorical reading that indicates the relationship between Ethnic Israel (Avram) and the Gentile Church (Lot). © 2016 Yaakov Brown The rhythms of God are rhythms of preparation. PREPARING FOR SHAVUOT
Have you ever failed to prepare for something important and then when the event came along, watched the whole thing turn to custard, knowing that it was largely due to your lack of preparation? Have you ever prepared for something and then when the time came, felt completely fulfilled in the doing of it, knowing that your preparation had given you an edge you’d never have had if you’d simply winged it? The rhythms of God are rhythms of preparation. My preparation for Shavuot [Pentecost] began forty-nine days ago on a day known as Yom ha-Bikurim, the day of first fruits. The popular view of the P’rushim claims that this day falls on the day following the high Sabbath of Pesach [Passover]. However, it’s interesting to note that the Tzedukiym held to the belief that the Sabbath in question is the weekly Sabbath of Pesach, which is the day Yeshua rose from the grave. This was the day of first fruit when the first barley stalks were gathered and waved before God as an offering. "You shall count seven full weeks from the day after the Sabbath, from the day that you brought the sheaf of the wave offering. You shall count fifty days to the day after the seventh Sabbath. Then you shall present a grain offering of new grain to HaShem. You shall bring from your dwelling places two loaves of bread to be waved, made of two tenths of an ephah. They shall be of fine flour, and they shall be baked with leaven, as firstfruits to HaShem.” –Leviticus 23:15-17 The rhythms of God encompass all areas of life. The resurrection of Messiah is not the end of God’s story; it’s a new beginning for ethnic Israel and the nations. Just as Israel counts the days [Omer] in anticipation of the feast of weeks and of the hope it reveals, we also count the days in hope for our Messiah’s return. Are you allowing God to encompass all areas of your life? Being intentional in our waiting is a devotional discipline, a practice of hope. Our family is awaiting a holiday. The girls are counting down the days and we are now only 13 days away from leaving for Canada to visit family and friends. Our counting gives us a vehicle of hope, causing the growing damp of the Auckland winter to glycine with the light of future sunny Canadian summer days. What has God promised you? Do you trust Him to fulfil His promise? Are you counting the days? Are you preparing for the time when it will come to pass? The rhythms of God bring hope in the waiting places. Are you waiting on God for something? The way you wait will not change the timing of God but it will determine the way you respond to Him when the appointed time comes. LIGHTING THE FESTIVAL LIGHTS God’s rhythms are rhythms of light. The light (Or ha-olam: Yeshua) shines in the darkness and the darkness cannot overcome Him. Are you in a dark place? Ask Yeshua (Jesus) to overcome that darkness. BRINGING A FREEWILL OFFERING Offerings are for our benefit. The ability to give an offering reminds us that we are secure in God’s provision for us because that which we offer to God is from the abundance He has already given us. “You are to observe the festival of Shavu‘ot [weeks] for Adonai your God with a voluntary offering, which you are to give in accordance with the degree to which Adonai your God has prospered you.” –Deuteronomy 16:10 If you are commanded to give something it becomes an obligation and no longer a gift. For example the compulsory gift that many schools ask of parents. Parents begrudgingly give this money. Or rather, pay this bill. During Shavuot God asks Israel to give freely from her abundance. When you love someone, you want to give them something nice. You don’t begrudge them a wonderful gift. Often you will even venture beyond your means to bless them. Do you perceive God to be like a demanding Power company asking for a bill payment? Do you love Him? Bondage comes from obligation but Freedom comes from love. God doesn’t need your money. He doesn’t need you to do anything for Him. He wants you. He desires your love. Is what you’re doing for God impairing your walk with him? God’s rhythms are for our good. God doesn’t eat the offering, we do. The priests of the false gods who lived around Israel offered their food and cattle to their gods, often believing that the god would literally eat the food. This food was wasted and benefited no one. The God of Israel on the other hand, gifted the offering back to the people, wasting nothing. Obedience to God in this practice was to be a reminder of His goodness; a lesson in gratefulness. Failure to keep this feast meant missing out on a wonderful banquet and celebration amongst the community of Israel. Remember the words of Messiah. “The Sabbath was made for human beings and not human beings for the Sabbath.” THE GIFT OF THE HOLY SPIRIT In light of all this, let’s consider the giving of the Holy Spirit. During the Shavuot of 33 CE, the children of Israel came to Jerusalem from throughout the known world to present their tithes and freewill gifts to God. Because it was traditional to read the book of Ruth and the account of the giving of the Torah at this festival, their minds were on those events as well as on God’s physical provision of grain. They were also remembering King David and the anniversary of his death which was celebrated on the first day of Shavuot. While there, God gave them the gift of the Holy Spirit. They themselves became a sort of tithe, a small portion of a much larger harvest of souls that God had begun at the resurrection of His Son fifty days prior. They were a second firstfruits, Messiah being the first. “When the day of Shavuot [Pentecost] arrived, they were all together in one place. And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. And divided languages as of fire appeared to them and rested on each one of them. And they were all filled with the Ruach ha-Kodesh [Holy Spirit] and began to speak in other languages as the Spirit gave them utterance. Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven. And at this sound the multitude came together, and they were bewildered, because each one was hearing them speak in his own language. And they were amazed and astonished, saying, "Are not all these who are speaking Galileans? And how is it that we hear, each of us in his own native language? Parthians and Medes and Elamites and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabians-we hear them telling in our own tongues the mighty works of God." And all were amazed and perplexed, saying to one another, "What does this mean?" But others mocking said, "They are filled with new wine." Kefa [Peter], standing with the eleven, lifted up his voice and addressed them: "Men of Judea and all who dwell in Jerusalem, let this be known to you, and give ear to my words. For these people are not drunk, as you suppose, since it is only the third hour of the day. (9am) But this is what was uttered through the prophet Joel: "'And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; even on my male servants and female servants in those days I will pour out my Spirit, and they shall prophesy. And I will show wonders in the heavens above and signs on the earth below, blood, and fire, and vapour of smoke; the sun shall be turned to darkness and the moon to blood, before the day of the Lord comes, the great and magnificent day. And it shall come to pass that everyone who calls upon the name of HaShem shall be saved.'” "Men of Israel, hear these words: Yeshua [Jesus] of Natzeret, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know-this Yeshua [Jesus], delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. God raised Him up, loosing the pangs of death, because it was not possible for Him to be held by it. For David says concerning him, 'I saw the Lord always before me, for he is at my right hand that I may not be shaken; therefore my heart was glad, and my tongue rejoiced; my flesh also will dwell in hope. For you will not abandon my soul to sheol [Place of the dead], or let your Holy One see corruption. You have made known to me the paths of life; you will make me full of gladness with your presence.'” "Brothers, I may say to you with confidence about the patriarch David that he both died and was buried, and his tomb is with us to this day. Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants on his throne, he foresaw and spoke about the resurrection of the Messiah, that he was not abandoned to the place of the dead, nor did his body see decay. This Yeshua [Jesus] God raised up, and of that we all are witnesses. Being therefore exalted at the right hand of God, and having received from the Father the promise of the Ruach ha-Kodesh [Holy Spirit], He has poured out this that you yourselves are seeing and hearing. For David did not ascend into the heavens, but he himself says, ‘HaShem said to my Lord, Sit at my right hand, until I make your enemies your footstool.' Let all the house of Israel therefore know for certain that God has made him both Lord and Messiah, this Yeshua [Jesus] whom you crucified." Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do?" And Kefa [Peter] said to them, "Repent and be baptized every one of you in the name of Yeshua [Jesus] Messiah for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself." And with many other words he bore witness and continued to exhort them, saying, "Save yourselves from this crooked generation." So those who received his word were immersed [In the mikveh], and there were added that day about three thousand souls.” –Acts 2:1-41 © 2016 Yaakov Brown A blessing is G-d speaking into the present that which He has already observed in the future: likewise a curse. Introduction
Israel’s journey has always been one of being set apart from others. It makes sense then that the father of the Jewish people, “the Hebrew” (Ha-Ivri: from Ever – Land beyond) Avram, should begin his journey by obeying G-d’s instruction to set himself and his immediate family apart from his father’s house (extended family), his inheritance and the country of his citizenship. When G-d calls us, He often asks us to leave our temporary comfort and journey with Him to a place of everlasting abundance. Like Avram we may face times of famine (Spiritual and physical), however we are wise to choose obedience to G-d’s instruction, remembering that G-d is both walking with us and waiting for us at the destination He has already prepared. This parashah (Torah portion), “Lech lecha” is considered by our sages as the beginning of Avram’s ten trials. Of the two lists of trials written by Rashi and Rambam, I prefer that of Maimonides, which finds its examples in the Torah text and avoids the mythos of the Midrashim and Talmudic sources. Both commentators agree on the final trial, that of the Akeidah (Binding of Isaac). The Rambam’s (Maimonides) list of Avram’s ten trials: 1.) Avraham’s exile from his family and homeland. 2.) The hunger in Canaan after G-d had assured him that he would become a great nation there. 3.) The corruption in Egypt that resulted in Sarah’s abduction. 4.) The war with the four kings. 5.) His marriage to Hagar after having despaired that Sarah would never give birth. 6.) The commandment of circumcision. 7.) Abimelech’s abduction of Sarah. 8.) Driving away Hagar after she had given birth. 9.) The command to drive away Ishmael. 10.) The binding of Isaac on the altar. We are once again faced with an account of a single righteous man who is chosen by G-d to participate in the fulfilment of His redemptive purpose. Like Adam (Of the earth) and Noach (Comfort, rest), Avram (Father of a nation) was a man who shared an intimate relationship with HaShem. Jewish thought often refers to the first two thousand years up to this point as the Era of Desolation. This title reflects the many misdeeds that took place over this time period: Adam had fallen, Cain murdered Abel, idolatry had been introduced to the world, ten wicked generations had been wiped out by the flood, and the ten generations from Noach had failed to pursue G-d, instead seeking a name for themselves, seeking to usurp G-d’s authority. Avram, who was born in the year 1948 from Creation, is said by the sages to have begun to acquire disciples only four years after the dispersion of Bavel. The sages teach that Avram instructed those who would listen regarding the Unity of G-d and subsequently through the emergence of Avram’s ministry, the Era of Desolation gave way to the Era of Torah (Instruction) [Avodah Zarah 9a]. It’s unfortunate that our sages also teach that Avram earned his righteous status through the ten trials he faced (Avot 5:4). In fact the opposite is true, Avram is called by G-d’s grace and mercy and gifted with the blessing of G-d at a time when he had not yet done anything to merit it. Thus the gift of G-d is undeserved grace, mercy, favour. Avram is known as the father of emunah (trust, faith) for this very reason, that he received and believed the gift of G-d. Therefore, prior to the existence of the ethnic people of Israel—although one could say Israel already existed in Avram’s loins--Avram is the father of all who believe by trusting in G-d’s redemptive purpose. The trials of Avram were not tests but proofs. They were intended to reveal Avram’s character in G-d. G-d, Who knows the end from the beginning afforded Avram a gracious education in self-evaluation. Avram’s journey with HaShem through suffering and prosperity, trial and victory, was one in which G-d shaped his righteous character, revealing the man G-d had already seen completed. As Genesis 12 begins, Avram and Sarai are 75 and 65 years respectively. They are instructed by G-d to sever all ties to their past and their extended family and begin again. There is much for the believer to learn from this account, both practical and spiritual. It’s here that G-d begins to implement the royal gifting of the land of Eretz Yisrael to Avram and his descendants. It cannot be over stressed, that in all of earth’s history G-d has only ever gifted a specific piece of land to one ethnic people group, that people (am) being Israel the progeny of Avram via Isaac. Israel are a nation fathered by the great G-d (Av-rabah-am). Gen 12:1 Now had said, HaShem (YHVH: Mercy) to Avram (Father of a nation; Father exalted), “Go, go yourself forth from the land of your relatives, from the house of your father to the land that I will show you: The past tense, “Now HaShem had said” is the correct reading here as confirmed by the following Scripture quotations: “And he said, ‘Hear me, brothers and fathers! The G-d of glory (k’vod) appeared to our father Avraham when he was in Mesopotamia, before he lived in Haran,’” –Acts 7:2 “Terah took Avram his son, and Lot the son of Haran, his grandson, and Sarai his daughter-in-law, his son Avram’s wife; and they went out together from Ur of the Chaldeans in order to enter the land of Canaan; and they went as far as Haran, and settled there.” –Genesis 11:31 We note that there is no contradiction between Genesis 11:31 and Genesis 12:1-4: Terah doesn’t travel to Canaan, nor did he have any intention of doing so, the text of Genesis 11:31 should be understood as indicating the greater journey of Avram, hence the phrase, “in order to enter the land of Canaan.” Terah brought them to Haran, the launching point for Avram’s separation from His father’s house. Therefore it seems that it was while Avram was still in Ur of the Kasdim that the L-rd first spoke to him concerning his journey to Canaan. Maimonides makes the following assertion: “Abram was brought up, among those who asserted there were no other gods but the sun, moon, and stars; and these Zabaeans say of Abram themselves, that he was educated in Cuthia, and dissented from the common people; and asserted, that besides the sun, there was another Creator; to whom they objected, and so disputes arose among them on this subject” –Rambam: Moreh Nevuchim, par. 3. c. 29. p. 421. The instruction, “Go, go yourself” can also be rendered, “Go, go for yourself”. In fact this command was indeed for Avram’s benefit. When G-d asks us to do something difficult it is not for His benefit, it’s for ours. “In trust Avraham, when he was called, obeyed by going out to a place which he was to receive for an inheritance; and he went out, not knowing where he was going.” –Hebrews 11:9 The writer of Hebrews affirms the fact that Avram was traveling blind, unfamiliar with the land he was traveling to. This was an act of great trust, faith and courage on Avram’s part. Gen 12:2 And I will fashion of you a nation that is great, and I will bless you, and make great your name; and you will become a blessing: A blessing is G-d speaking into the present that which He has already observed in the future: likewise a curse. The nation G-d is speaking of is Israel. Avram’s name will be great, known by countless millions. His name will also literally be changed from, “father of a nation” to, “father of many nations”. Thus his name will be great in numerous ways. Avraham’s name also unites G-d and man in a foreshadowing of redemption: Av, the Father G-d, sends Rabah, David’s greater Son to redeem Am, a people for Himself. Thus Avram will become a blessing to all humanity, the father of all who trust in G-d through Yeshua the Messiah. “Therefore, be sure that it is those who are of faith who are sons of Avraham.” –Galatians 3:7 Gen 12:3 And I will bless them that bless you, and swiftly curse him that curses you: and the blessing in you will be for all the families of the earth (Ha-adamah).” We note that G-d will bless, “them” that bless Avram (Israel) but will curse, “him” that curses Avram (Israel). This infers a corporate or national blessing on a people who are unified in blessing Avram and subsequently ethnic Israel, whereas the curse will search out the individual among the many who dears to curse Avram and his seed through Isaac and Jacob. In addition to the plain meaning there is also a spiritual application to all who share Avraham’s faith, however, the Christian who curses the ethnic people of Israel curses himself, thus Rav Shaul the Shaliach (Apostle Paul) reminds both ethnic Israel and every follower of Messiah Yeshua, “Bless and do not curse…” (Romans 12:14). The Targum of Yonatan suggests that the, “him” referred to here is Balaam, who was asked by Balak the king of Moab to curse the Israelites as they passed by the land of Moab (Numbers 22). The present curse may well have Balaam in mind, however it is primarily a general curse which will remain in force perpetually against all who curse Avram and his seed through Isaac and Jacob. “In your seed all the nations of the earth shall be blessed, because you have obeyed My voice.” –Genesis 22:18 Obedience is the act of receiving G-d’s gifts. Gen 12:4 And walking (doing) Avram (Father of a nation; Father exalted) that which the word directed in HaShem (YHVH: Mercy); and walking with Lot (covering) his nephew (ben): and Avram (Father of a nation; Father exalted) was five and seventy years old when he departed out of Haran (Mountain climber). A literal translation of the opening phrasing of this verse reveals the present Messiah as the living “Word in HaShem” Who instructed Avram. “In trust Avraham, when he was called, obeyed…” –Hebrews 11:9 The writer of Hebrews confirms the faithful obedience of Avram in his response to G-d’s instruction, thus refuting those who claim that the taking of Lot was in contradiction to the instruction of G-d. In fact, given that Haran, Avram’s brother had most likely died by this time (Gen. 11:28), it was Avram’s duty to care for his brother’s son Lot as if he were his own son. NB: Avram must have been born in the one hundred and thirtieth year of Terah (Spirited, inspired) in order to now be seventy five years of age and is therefore not Terah’s oldest son but is listed first in the previous genealogy (Genesis 11:26) due to his being the protagonist in the subsequent story of G-d’s elect people ethnic Israel. Gen 12:5 And bringing Avram (Father of a nation; Father exalted) Sarai (My princess) his wife, and Lot the son (ben) of his brother, and all their possessions that they had gathered, and the souls (nefesh) that they fashioned in Haran; and came out to walk the earth (ha-aretz) of Kenaan (Lowland, Slave, Merchant, Servant); and they came into the land of Kenaan (Lowland, Slave, Merchant, Servant). Some Jewish scholars (Rashi, Radak) understand the phrase, “the souls (nefesh) that they fashioned in Haran” to refer to the proselytes made during their stay there; that is proselytes to the faith in the One true G-d. This is affirmed by a number of Chaldea paraphrases; one of which, that of Onkelos reads, "and the souls which they made subject to the law in Haran.'' Additionally, the Targums of Yerushalayim and Yonatan read, "and the souls of the proselytes, or which they proselyted in Haran.'' Rabbi Yarkhi agrees with the Targums and further illuminates this idea by saying, "which they brought under the wings of the Shekhinah (feminine manifestation of G-d’s Spirit); Avram proselyted the men, and Sarai the women.'' Gen 12:6 And passing through, Avram (Father of a nation; Father exalted) the land as far as the place of Shechem (Back, shoulder, responsibility), unto the plain of Moreh (Teacher). And the Kenaani (Lowland, Slave Merchant, and Servant) were in the land. Rambam states a fundamental principle in understanding the Torah’s narrative of the Patriarchs and their deeds, “Whatever happened to the Patriarchs is a portent for their children.” In the case of each patriarch the Torah relates their journeys and the digging of wells etc. which serve as lessons for future generations. Thus Avram stops at Shechem the first place to be conquered by the Jews (Genesis 34:25), almost three hundred years prior to Israel gaining full possession of the land. The Messiah Yeshua also stopped at Shechem, where he explained to a woman of Samaria the reality that the Jewish people knew what they worshipped, having been given the Torah and the Holy mountain of G-d. “So He came to a city of Samaria called Sychar (that is, Shechem), near the parcel of ground that Jacob gave to his son Joseph;” –John 4:5 Avram then stopped between Beit-El, where the patriarch Jacob also encountered HaShem, and Ai, the first place conquered by Joshua. Each of the stories of the patriarchs detail both the instruction of G-d and the subsequent symbolic acts and physical signs that illuminate G-d’s redemptive plan in spiritual, mental and tactile ways. Like the signs which seal G-d’s covenants, the symbolic acts that the patriarch’s participate in seal the promised blessings of G-d as unalterable realities. Gen 12:7 And appearing HaShem (YHVH: Mercy) to Avram (Father of a nation; Father exalted), and said, “Unto your seed will I give this land: and he built there an altar (mizbeiach) unto HaShem (YHVH: Mercy), who appeared to him. Judaism, both Biblical and rabbinic has always accepted that G-d, Who is echad (a complex unity) is invisible and indivisible but that He reveals Himself in many ways. For this reason alone, outside of the anti-evangelistic polemic, there is no reason to discount the threefold persons of the G-d head. We Messianics do not deny that He is One (echad, not yachid), we simply assert, along with our orthodox brothers, that He reveals Himself in many ways. The Stone Chumash attributes the following statement to Rabbi R’ Hirsch: “G-d is not physical, so the means by which He (G-d) speaks and makes Himself visible to people is an eternal mystery. Nevertheless, the Torah tells us that He appeared in a way that was tangible to Abraham.” One wonders what the commentators of the Stone Chumash think the difference is between tangibility and physicality. The reality is that the person of HaShem (Mercy), “appeared to Avram”. If the symbolic act of the patriarch that proceeds from the manifest action of G-d is said to make unalterable the promises of G-d, the significance of the altar which Avram builds in response to G-d’s manifest visible presence cannot be over stated. The Hebrew term, “mizbeiach” meaning, “altar” is derived from the root word, “zabach” meaning to, “slaughter, kill, blood sacrifice”. When the Hebrew, “mizbeiach” is used without qualification it always refers to an altar whose purpose is blood atonement. When the term is qualified its meaning is altered by the qualifying term, e.g. “mizbeiach miktar”, altar of incense (Exodus 30:1). Hence whenever we see an altar being built by a Patriarch or pre-Sinai forefather of Israel and read no qualifying turn of phrase, we must conclude that the altar is purposed for an atoning (covering) sacrifice. Avram sees G-d and realizes the need for covering atonement, hence the altar. One has to close his eyes, block his ears and forget his mind in order to avoid the obvious link to the atoning sacrifice of the Messiah Yeshua. Gen 12:8 And he moved from there unto a mountain on the east of Beit-el (House of Elohim), and stretched out his tent, with Beit-el (House of Elohim) on the west (On the seas: Mediterranean), and Ai (Ruin: Josh. 7:2) on the east: and there he built an altar (mizbeiach) unto HaShem (YHVH: Mercy), and passionately called upon the name of HaShem (YHVH: Mercy). Gen 12:9 And pulling up Avram (Father of a nation; Father exalted) walked, journeying on toward the Negev (south). This is the second altar (mizbeiach) built by Avram. The first altar (mizbeiach) was built in response to meeting the present, tangible G-d (Emmanuel). The second altar was built between the house of G-d and the place of ruin. Both altars symbolize covering/atonement. Hebrew altars are not simply markers/signs, they are built for use (Exodus 29), therefore we must accept that Avram understood the need for the covering atonement of blood and acted accordingly. In the first instance he accepts his need for atonement because his encounter with the Holy G-d exposes his sinful state, and secondly, when he finds himself camped between the idolatrous place he had been and the place where G-d dwells he understands that the only means of reaching G-d’s purpose is through blood covering/atonement. “He (Yaakov) called the name of that place Beit El (House of Elohim); however, previously the name of the city had been Luz (Turn aside, Almond tree).” –Genesis 28:19 Avram pitches his tent on the mountain as a counter point to his having previously pitched his tent in the lowland of the Kasdim (Chaldeans). This in turn expresses the constant choice he must make to obey G-d. His tent is pitched between the House of G-d (Beit-El), which is in the direction he is heading spiritually speaking, and the city of ruin (Ai), which is in the direction he has come from. The allegorical meaning teaches a profound drash (comparative lesson). We must continue to choose G-d’s instruction as we journey, lest we be tempted to return to that which G-d has called us out from. “Yeshua said to him, ‘No one, who puts his hand to the plow and then looks back, is fit for the kingdom of G-d.’” –Luke 9:62 Avram called upon the personal name YHVH, denoting mercy, rather than the generic noun Elohim, which could be mistaken for a reference to other deities, judges, rulers etc. In calling on the personal name of G-d Avram was recognizing both G-d’s universal authority and His naming of Avram and his seed. Thus He is the merciful G-d of Israel. Gen 12:10 And it came about that there was a famine in the land: and Avram (Father of a nation; Father exalted) went down into Egypt to sojourn there; for the famine was grievous in the land. This is the second of the trials noted by Rambam. This is seen as a trial because G-d had promised that He would prosper Avram and make his name great, so how is this possible when a man is starving and unable to feed his family? None the less, Avram continues on toward Egypt, believing that G-d will provide. This part of Avram’s journey foreshadows the journey of his grandson Jacob whose sons will seek food in Egypt during a similar time of famine in the future. Gen 12:11 And it came to pass, when he came near to Egypt (Mitzrayim: Double distress, double stronghold), that he said unto Sarai (My princess) his wife, “Behold, I know that you are a woman who is beautiful to look (mareh) upon: Gen 12:12 Therefore it shall come to pass, when seeing you the Egyptians (Mitzrayim: Double distress, double stronghold) will say, “This is his wife” and they will kill me, but they will keep you alive. Many commentators judge Avram harshly for this decision, however many of our modern concerns regarding Avram’s actions are revisionist in nature, failing to consider the historical reality and context of his circumstances. As Abarbanel writes, “The Egyptians were notorious for there immoral practices.” It may be that Avram’s fears were well founded and that rather than committing an act of misogynistic self-preservation, he was in fact securing both he and Sarai’s safety with this ruse. In a Hebraic sense Sarai could be considered a sister of sorts (Midrash HaGadol), however strictly speaking she was either Avram’s half-sister (Genesis 20:12) or possibly his niece (Genesis 11:29-31), on the other hand Biblical Hebrew has no word for niece. I disagree with Rambam’s assertion that Avram was intentionally placing Sarai in danger. Gen 12:13 Say, I plead with you, that you are my sister (Achotee) [Genesis 20:12]: that it may be well with me for your sake; and my soul shall live because of you. The Gur Aryeh al Ha-Torah explains that the phrase, “that it may be well with me for your sake” refers to the hope that the Egyptians might seek to win the favour of Avram for the opportunity to win his, “sister’s” hand. Thus he would become wealthy and respected, making him a less likely target for foul play. Gen 12:14 And it came to pass, that when entering Avram (Father of a nation; Father exalted) into Egypt, the Egyptians (Mitzrayim: Double distress, double stronghold) saw the woman that she was beautiful exceedingly. The kingdom of Egypt, was set up in the times of Reu, about three hundred years before Avram was there; its first king was Mizraim, a son of Cham (Shalshalet Hakabala, fol. 76. 1. Elmacinus, p. 29. apud Hottinger. Smegma, p. 274). Gen 12:15 The princes’ of Pharaoh (Great house) saw her, and commended her before Pharaoh: and the woman was taken into Pharaoh's (Great house) house. Gen 12:16 And he treated Avram (Father of a nation; Father exalted) well for her sake: and gave him sheep, and oxen, and he asses, and menservants, and maidservants, and she asses, and camels. This stands in sharp contrast to Avram’s later refusal to accept gifts from the king of Sodom (Genesis 14:23). On that occasion he had been in a position of power, having just defeated the many kings who had come against him, here he is vulnerable and thus accepts those provisions offered to him. Abarbanel notes that Avram’s actions were not motivated by greed but out of necessity, and that if Avram had refused the herds offered by Pharaoh he would have aroused suspicion and put himself and Sarai in further danger. Thus the subsequent divine actions seem to be the conclusion to a plan arranged in advance in order to make it possible for Avram to reconcile his wife and journey on in safety and prosperity. We should remember that G-d had promised to make him great. All of these events speak of design. Gen 12:17 And struck HaShem (YHVH: Mercy) Pharaoh (Great house) with plague (Genesis 20:17) that was great and it was also on Pharaoh’s household on the word of Sarai (My princess) the wife of Avram (Father of a nation; Father exalted). Rashi notes that the plague sent upon the household of Pharaoh made it impossible for Sarai to be sexually compromised. We may also interpret the literal translation of the text, “on the word of Sarai” to infer that Sarai had requested G-d’s protection. The plague is of course a foreshadowing of the plagues that will be sent against Egypt in preparation for the Exodus. Gen 12:18 And calling, Pharaoh (Great house) to Avram (Father of a nation; Father exalted), and said, “What is this that you’ve done to me? Why not tell me that she was your wife? We should ask, “How did Pharaoh know that Sarai was Avram’s wife?” The text infers that Pharaoh suspected this from the outset and took her into his household anyway. Only when he experienced the plague did he regret his actions and call for Avram. It’s also possible that Sarai, seeing the opportunity afforded by the plague confessed the truth to Pharaoh, hoping he would free her from his household. Gen 12:19 Why did you say, ‘She is my sister?’ So I might have taken her to me for a wife: now therefore behold your wife, take her, and walk away.” Notice that Pharaoh had not yet slept with Sarai, “I might have taken her”. In both this situation and the latter incident of Genesis 20, G-d protects Sarai from sexual defilement. Gen 12:20 And Pharaoh (Great house) commanded his men concerning him: and they sent him away, with his wife, and all that he had. It is worth noting that Pharaoh and his retinue were significantly fearful of Avram’s G-d following the plague or else why would they let a man who had deceived them safely leave Egypt with all the riches he had acquired? This is thought by some to be the place of inception for the later Egyptian law forbidding Egyptians to eat with Hebrews (Genesis 43:32). A Paraphrased overview using the meanings of the Hebrew names of Genesis 12: Gen 12:1 Mercy said to the father of a nation, an exalted father, “Go, for your own sake, leave the idolatrous land of your relatives and your father’s house. I will show you the land that I’ve prepared for you: Gen 12:2 I will fashion of you a great nation, and I will bless you, and make your name great; and you will become a blessing: Gen 12:3 I will bless those that bless you, and swiftly curse the one that curses you: and the blessing in you will be for all the families of the earth.”Gen 12:4 So the father of a nation, an exalted father, went and did that which the Word of Mercy had directed him to do; and he went with the covering of his nephew: and the father of a nation, an exalted father, was seventy five years old when he departed out of the place where mountains were conquered. Gen 12:5 And the father of a nation, an exalted father, brought my princess, his wife, and a covering who was the son of his brother, and all their possessions that they had gathered, and the souls they had converted in the place where mountains were conquered; and they went out to walk in the land of the slave, merchants; and they came into the land of the slave, merchants. Gen 12:6 And as the father of a nation, an exalted father was passing through the land he reached as far as the place of responsibility, in the land of the Teacher. And the slave merchants were in the land. Gen 12:7 And Mercy appeared to the father of a nation, an exalted father and said, “Unto your seed will I give this land: and the father of a nation, an exalted father built there an altar of atonement for Mercy), Who appeared to him. Gen 12:8 And the father of a nation, an exalted father moved from there unto a mountain on the east of G-d’s house, and stretched out his tent, between G-d’s house on the west and the place of ruin on the east: and there he built an altar of atonement for Mercy), and passionately called upon the name of Mercy. Gen 12:9 And the father of a nation, an exalted father pulled up his tent journeyed on toward the south. Gen 12:10 And it came about that there was a famine in the land: and the father of a nation, an exalted father went down to the land of double distress to dwell there for a time; for the famine was grievous in the land. Gen 12:11 And it came to pass, when he came near to the land of double distress, that he said to my princess, his wife, “Behold, I know that you are a woman who is beautiful to look upon: Gen 12:12 Therefore it shall come to pass, when seeing you the people of double distress will say, “This is his wife” and they will kill me, but they will keep you alive. Gen 12:13 Say, I plead with you, that you are my sister: that it may be well with me for your sake; and my soul shall live because of you. Gen 12:14 And it came to pass, that when the father of a nation, an exalted father entered into the land of double distress, the people of double distress saw the woman that she was beautiful exceedingly. Gen 12:15 The princes’ of the king’s house saw her, and commended her before the king: and the woman was taken into the king's house. Gen 12:16 And he treated the father of a nation, an exalted father well for her sake: and gave him sheep, and oxen, and he asses, and menservants, and maidservants, and she asses, and camels. Gen 12:17 And Mercy struck the king and his household with plague on the request of my princess the wife of the father of a nation, an exalted father. Gen 12:18 And the king called the father of a nation, an exalted father, and said, “What is this that you’ve done to me? Why not tell me that she was your wife?Gen 12:19 Why did you say, ‘She is my sister?’ So I might have taken her to me for a wife: now therefore behold your wife, take her, and walk away.”Gen 12:20 And the king commanded his men concerning him: and they sent him away, with his wife, and all that he had. © 2016 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, 
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