Father of Many Nations

By Janice Block

Table of Contents
Table of Contents
Author’s note
Part I
Before the Flood
Character archetypes
Enoch: the ‘star’
Lamech: the ‘fallen scion’
Fig. 1: Dynasties of Cain and Seth
Tracing Abraham’s origins
Introduction
Fig. 2: From Shem to Abram
The family
Two lines from Abraham
El Roi: ‘envisioning’ the future of the Ishmaelites
‘The Lord will envision for her’: a prophetic blessing
‘He will show’
‘He will envision [the future]’
‘He will envision regarding her’
‘He will be seen’
May Sarah be blessed as Hagar was blessed
Covenant of the Parts
Isaac and Ishmael
Two brothers and Be’er LeHai Roi
God of Israel, God of Ishmael
Jacob and Esau
An accounting of a birth
Head, feet, and hands
The older shall serve the younger
Tent and field
Lentils and surrender
Blessings
Historical echos of power dynamic: David, Joab, Edom, Jesus
Wives
Covenant violated?
 Milestones
‘No longer will it be said that your name is Jacob’
Isaac’s first blessing to Jacob
Jacob’s first prophecy at Beth El on the road to Haran
Isaac’s second blessing to Jacob
Abram’s prophecy and change in designation
Jacob at the Jabbok and change in designation
Trials
Shechem
A prophetic blessing in the Name of El Shaddai
Abraham’s prophecy and change in designation: Patriarchal selection
Jacob’s second prophecy at Beit El: Patriarchal selection
Prophet and Kingdom: two aspects of Abrahamic Patriarchy
Covenant of the Parts: a template for the future
Balaam’s curse
Stab-curse vs. sacrifice-curse
Curse of war: [‫]ארר‬
Curse of sacrifice: [‫]קבה‬
The initial sacrificial set-up
The Jabbok
The initial sacrificial set-up
Jacob crosses the Jabbok
The ‘night’
Jacob struggles with a challenger throughout the night
Conclusion of the curse-sacrifice
Dawn breaks
The sacrificial priestly portions
Jacob’s hip is dislocated from its hollow
Jacob is blessed
Jacob receives name change and Patriarchal designation
Template for the Covenant of the Parts
The initial sacrificial set-up
The ‘night’: onset of curse-sacrifice
Conclusion of the curse-sacrifice
The sacrificial priestly portion [unless fully consumed]
The blessing
Abram to Abraham
First grouping: Abram in specific
Discussion
Second grouping: inheritors of the Abrahamic legacy
Discussion
 Sinew of the hip socket and Mosaic Torah Law
Exile and Return
Egyptian exile
Babylonian exile
Roman exile
Sacrifice of Isaac: a hypothetical projection
Part II the Parts template
Joshua: a key to content
A Biblical name is a vessel
Uncovering tribal acrostics
Eight tribal ‘story’ acrostics
Benjamin A - Purity-impurity Cycles, The Turning of Seasons
Benjamin B - Conception and birth; Intellectual growth
Shimon - Hagar and Ishmael
Zevulun - Exodus from Egypt
Issachar - Kingdom and Split
Asher - Wisdom of the Torah
Naftali - Temple
Dan - Creation
Cities of Yehuda: An acrostic summary ‘poem’
Appendix
‘And you shall love your God...’(Deuteronomy 6:5)

Author’s note:
In addition to stories presented herein, the current work constitutes an exploration into
Talmudic and related techniques that might be employed to mine Biblical content. Such
techniques could offer an approach to elucidating meaningful content pertaining to otherwise
difficult passages and topics.

Part I

Before the Flood

In the Pentateuch as in life, the stories of man’s beginnings are shrouded in time and myth.
Adam and Eve represent a phase in human development that witnesses the emergence of
morality, abstract reasoning, human social dynamic, and the earliest in agricultural technology.
The Garden of Eden, for its part – a time-lapse photograph of a period that extends,
presumably, over hundreds of thousands of years – serves as the crucible in which such
changes occur.
If so, then Adam and Eve, such as they are within the Garden, can be said to represent the
earliest of humans. They are humans on the cusp of revolutionary intellectual and moral
development.

The story of modern man, in contrast, can be said to begin with the expulsion of Adam from the
Garden.

“So the Lord God banished Adam [lit. ‘the man’] from the Garden of Eden, to work the soil from
which he was taken. And having driven out the man, He stationed at the east of the Garden of
Eden the Cherubim and the flame of the ever-turning sword, to guard the way to the Tree of
Life. Now the man had known his wife Eve, and she conceived and bore Cain, saying, ‘I have
acquired a man with the Lord.’” (Genesis 3:23-24, 4:1)

So begins our story: our marriages, our clans, our family legends. In the passages that follow
the Garden of Eden account are depicted two model dynasties, one that traces its descent to
Cain and the other to Seth. Both lineages see themselves as inheritors of the legacy of Adam,
and so it is: the actors are as human in their strengths as they are in their weaknesses.

However, these two dynasties (or legacies thereof) might not be intended to be understood in
historical context. Instead, they appear to constitute paradigms for clans and their
intergenerational patterns — patterns that characterize many clans and tribes to this day.

As noted, two clans are depicted in this section: Cain’s and Seth’s. Cain’s dynasty is more
secular and aggressive in its focus, as it is stated: “Cain left the presence of the Lord and settled
in the land of Nod, east of Eden…. He became a city builder…” (Genesis 4:16-17) The fall of
this dynasty is characterized by violence, as proclaimed by Lamech, scion to Cain: “...I have
slain a man for my wound and a child for my bruise. If Cain shall be avenged seven times, then
for Lamech it shall be seventy-seven times!” (Genesis 4:23-24)

Seth’s dynasty is religious in its focus, as it is stated: “And as for Seth, to him also a son was
born, and he named him Enosh. Then men began to call in the Name of the Lord.”(Genesis
4:26) The fall of this dynasty is characterized by religious passivity, as it is stated: “Lamech lived
182 years and begot a son. And he called his name Noah, saying, ‘This one will bring us rest
from our work and the toil of our hands, from the ground which the Lord had cursed.” (Genesis
5:28) The world is cursed, or so it seems: and as such, Lamech places both faith and burden on
the shoulders of his newborn son.

Character archetypes

“And Cain knew his wife, and she conceived and bore Enoch. He became a city-builder, and he
named the city after his son Enoch. To Enoch was born Irad, and Irad begot Mehuyael, and
Mehuyael begot Methusael, and Methusael begot Lamech.” (Genesis 4:17-18)
“Seth lived 105 years and begot Enosh…. Enosh lived 90 years and begot Kenan….Kenan lived
70 years and begot Mahalalel…. Mahalalel lived 65 years and begot Jared…. Jared lived 162
years and begot Enoch…. And Enoch walked with God; then he was no more; for God had
taken him. Methuselah lived 187 years and begot Lamech.” (Genesis 4:6-25)

The above verses illustrate archetypal patterns that could be applied to many powerful clans
and dynasties. The text employs a naming device to aid in the identification of such patterns: a
device that is repeated in various places throughout the Pentateuch.

Two archetypes may be identified clearly in these passages: Enoch the ‘star’ influencer; and
Lamech the unsuccessful scion of a fallen line. As shown in Fig. 1, the first ‘Enoch’ is son to
Cain, and the second ‘Enoch’ makes an appearance in the fifth generation from Seth. The first
‘Lamech’ is a fifth-generation scion or chosen one from Cain’s legacy, and the second ‘Lamech’
is a seventh-generation scion or chosen one from Seth’s legacy.

Enoch: the ‘star’

In the accounts that precede the Great Flood of Noah, the name ‘Enoch’ denotes a person of
special influence and distinction. The name Enoch, ‫חנוך‬, relates to the Hebrew word ‘hinuch’,
‫ – חינוך‬in English, ‘education’ or ‘guidance’. Enoch is a teacher, and so, too, one presumes, he
is a leader in some manner.

Regarding the Enoch of Cain’s legacy, we are told, ‘He [Cain] became a city-builder, and he
named the city after his son Enoch.’ The greatness of Cain’s Enoch is illustrated by his father’s
esteem in naming the city as such – and so, too, by the esteem of all persons who reside in the
city of Enoch. Regarding the Enoch of Seth’s legacy, we are told, ‘And Enoch walked with God.’
Seth’s Enoch is, apparently, a holy man.

Lamech: the ‘fallen scion’

The name ‘Lamech’ denotes an unsuccessful descendent whose personal marks a nadir for a
dynasty.

Cain’s lineage
Regarding the Lamech of Cain’s line, it is written:

“Now Lamech said to his wives, ‘Adah and Zillah, hearken to my voice; wives of Lamech, incline
your ears to my words, for I have slain a man for my wound and a child for my bruise. If Cain
shall be avenged seven times, then for Lemech it shall be seventy-seven times!” (Genesis 4:23-
24)

For murdering his brother Abel, God sentences Cain to roam the earth as a wanderer. When
Cain protest, “...Whoever meets me will kill me!”, the Lord replies as follows: “Therefore,
whoever kills Cain, vengeance will be wrought upon him seven[fold].”
Six patriarchs later, Lamech slays a man (and/or child) as did his forefather Cain. Concerned
for the potential consequences of his act, Lamech asserts to his wives: “…I have slain a man for
my wound and a child for my bruise. If Cain shall be avenged seven[fold], then for Lemech it
shall be seventy-seven!” (Genesis 4:23) The words suggest a tradition of violence and blood
guilt. After having slain a man, Lamech apparently threatens or anticipates great violence —
77-fold — against those who would attempt to slay him in vengeance for his deed.

A Talmudic Midrashic commentary traces Cain’s family’s descent into violence.

“‘To Enoch was born Irad, and Irad begot Mehuyael, and Mehuyael begot Methushael, and
Methushael begot Lamech.’(Genesis 4:18). ‘Irad was born to Enoch…” Rabbi Yehoshua ben
Levi said: ‘These are all expressions of rebellion. Irad: ‘I will drive them [“oredan”, ‫ ]עורדן‬from
the world.’ Meḥuyael: ‘I will erase them [‫מוחן‬, “moḥan”] from the world.’ Metushael: ‘I will uproot
them [‫מתישן‬, “metishan”] from the world.’” (Genesis Rabbah 23:2)

So, too, it is Cain’s family that produces the first weapons of war:

“‘And Tzila, too: she bore Tuval Cain, who sharpened all [sharp instruments of bronze and iron.’
(Genesis 4:22) Rabbi Yehoshua of Siknin said in the name of Rabbi Levi: ‘This one improved
upon [‫תיבל‬, “tibel”] Cain’s transgression; Cain killed, but he did not have an instrument with
which to kill, but this one “sharpened all expert design [of implements] in bronze and iron.”’”
(Genesis Rabba 23:3)

Note that the translation of the verse, “If Cain shall be avenged seven[fold], then for Lemech it
shall be seventy-seven!” is controversial. Rather than “seven[fold]” and “seventy-seven[fold]”
vengeance, some sources translate this verse as referring to vengeance at “seven generations”
and “seventy-seven generations.”

Herein, the reference to Adam is understood to convey a genre of myth that extends backward
in time ‘to a time unremembered,’ and indeed, ‘to the veritable beginning of time.’ But if Adam is
not a singular individual, then one cannot mark Lamech as the “seventh generation” scion of
Adam the first man; and so, too, the deduced reference to the “seventy-seventh generation”
loses its meaning.
Fig. 1: Dynasties of Cain and Seth

Seth’s lineage

In contrast to the above, the Lamech of Seth’s line is relatively passive. It is written:

“And Lamech lived 182 years and he begot a son. And he named him Noah, saying, ‘This one
will give us rest from our work and from the toil of our hands from the ground, which the Lord
has cursed.’ And Lamech lived after he had begotten Noah, 595 years, and he begot sons and
daughters. And all the days of Lamech were 777 years, and he died.” (Genesis 5:28-31)

Rather than imagining himself as the bringer of blessing to his community, Lamech places his
hopes for a better world on his newborn infant Noah.

Noah, in turn, responds to the call with righteousness, as it is stated, ‘Noah was a righteous and
pure man in his generation’. Noah is industrious, and he possesses sufficient skill to build a sea-
worthy ark. Meanwhile, the rest of the populace, Lamech included, remain mired in crime and
corruption.

Following the Great Flood, Noah begins again: a new commitment to God, a new covenant, and
a new start.

Recurring sequences in lineage

The Pentateuch is often best understood in the context of its poetic patterns, and the first part of
the Book of Genesis is no exception. In the lineages of both Seth and Shem, one notes a
recurring pattern: 9 repeats of one patriarch–one heir, followed by a single occurrence of one
patriarch–three heirs. The first such pattern begins with Adam and ends with Noah, 10th from
Adam. The second such pattern begins with Noah and ends with Terah, 10th from Noah.

For Seth’s lineage: Adam [1st], Seth [2nd], Enosh [3rd], Kenan [4th], Mahalalel [5th], Jared [6th],
Enoch [7th], Methuselah [8th], and Lamech [9th] exhibit the one patriarch–one heir sequence,
and Noah [10th] follows with the one patriarch–three heirs occurrence. Ham, Shem, and Japeth
are all patriarchs and heirs to Noah, each for his own branch.

For Shem’s lineage (Genesis 11:10-26): Noah [1st], Shem [2nd], Arpachshad [3rd], Shelach
[4th], Eber [5th], Peleg [6th], Reu [7th], Serug [8th], and Nahor [9th] exhibit the one patriarch–
one heir sequence; and Terah [10th] follows with the one patriarch–three heirs occurrence.
Nahor, Haran, and Abram are all patriarchs and heirs to Terach, each for his own branch.

Note that although Shem is described in Genesis 10:22 in association with five descendants —
Elam, Ashur, Arpachshad, Lud, and Aram — the present analysis addresses the sequence
detailed in Genesis 11:10-26: that is, the sequence that details the lineage of Terach. In that
sequence, only Arpachshad is presented as Shem’s chosen one.

In sum, the pattern for both Seth’s and Shem’s lines seems to be that of 9 periods of one
patriarch–one heir, followed by a closing sequence in the 10th period of one patriarch–three
heirs. These relationships are diagrammed below.
Tracing Abraham’s origins
Introduction
This section addresses the story of Abraham as communicated in the explicit text: from the
story’s beginnings as an outgrowth of the line of Shem and through the generations. Note that
the same approach employed in the previous section for the interpretation of names – ‘Enoch’,
‘Lamech’, and others – is employed here as well. Biblical names are understood to constitute
vessels for deeper and more general meaning.

Shrouded in the mists of time, Noah, survivor to the Great Flood, begets the three primary lines:
Shem, Ham, and Japeth.

Shem begets five patriarchs, likely corresponding to five lines: Elam [Elamites], Ashur
[Assyrians], Arpachshad [likely Chaldeans], Lud [Lydians], and Aram [Arameans]. In brackets
are five nations thought to be associated with the five heirs to Shem. Abram’s family lineage
begins with Arpachshad.

Arpachshad begets Shelach, and Shelach begets Eber. From the name Eber, ‫עבר‬, might be
derived the name Hebrew, ‫עברי‬. Eber might thus constitute the first true ‘Hebrew,’ [‘Ivri’, ‫]עברי‬.

Eber begets Peleg, who begets Reu, who begets Serug, who begets Nahor [the Elder], who
begets Terach. Terach, in turn, begets Abram, Haran, and Nahor [the Younger]. These family
relationships are depicted in Fig. 7.
Fig. 2: From Shem to Abram

The family

Three sons to Terach

Terach, as noted previously, is the tenth patriarch in the lineage of Shem – a powerful and
prophetic line that traces its origins to Noah, survivor to the Great Flood. Terach, in turn, begets
three powerful heirs to the lineage: Abram, Haran, and Nahor.

That the legacy of Nahor is a prophetic one is suggested by the Rabbinic association of Laban
with the prophet Balaam, son of Beor. Both Laban and Balaam reside in Aram Naharaim, as is
written: “...because he [Balak] hired against you Balaam, son of Beor, of Patur, Aram Naharaim,
to curse you.” (Deuteronomy 23:5).
Meanwhile, Haran, we are taught, is the first to die, as is written: “Haran died in the lifetime of
Terach his father, in his native land, in Ur Kasdim.” Haran’s legacy lives on in Lot, Haran’s son
and heir – and so, too, in Milcah, wife to Nahor and daughter to Haran.

Two lines from Abraham

After prevailing in a regional war, Abram acquires a blessing from Malchizedek, king of Salem,
priest of God the Most High [El Elyon, ‫]אל עליון‬. However, all is not well, for Abram as yet lacks
an heir. If Abram fails to produce one, his legacy might well fall to Lot’s or to Nahor’s line rather
than to his own. When Sarai, found barren, suggests that Abram wed Hagar for the sake of an
heir, the situation generates strife. Later, Hagar flees to the desert and is granted prophecy.

Hagar’s prophecy

“An angel of the Lord found her [Hagar] by the spring of water int he desert, at the spring on the
road to Shur. And he said, ‘Hagar, maidservant of Sarai, where have you come from and where
are you going?’ And she said, ‘I am running away from Sarai my mistress.’ And an angel of the
Lord said to her, ‘Return to your mistress and submit yourself to her hand.’ And an angel of the
Lord said to her, ‘I will greatly increase your offspring, and they will not be counted for
abundance.’ And an angel of the Lord said to her, ‘Behold, you will conceive, and give birth to a
son; and you shall name him Ishmael, for the Lord has heard your suffering. And he shall be a
wild-ass [“pere”, ‫ ]פרא‬of a man: his hand against everyone, and everyone’s hand against him:
and over all his brothers shall he dwell.” (Genesis 16:7-12)

In the excerpt above, Hagar is informed that she will give birth to a son, Ishmael, who will father
a people who will ‘not be counted for abundance.’ Ishmael himself is described as a ‘wild-ass’
[“pere”, ‫ – ]פרא‬a bold descriptive word that warrants some discussion.

Like wild horses, so, too, wild asses roam in herds through desert and countryside. A ‘wild ass,’
then, would appear to refer to a person who yearns to be free. The Pentateuch employs two
words to describe a ‘wild ass’ temperament: “pere,” ‫ פרא‬and “arud,” ‫ ערוד‬.

The word “arud,” ‫ערוד‬, or its variations “Irad,” ‫ עירד‬and “Arad,” ‫ערד‬, suggests a violent person
of unbridled, rebellious temperament. As is stated in Talmudic Midrashic commentary regarding
the personage of Irad:

‫ַו ִּי ָּו ֵ֤ל ד ַֽל ֲח נֹוְ֙ך ֶא ת־ִע יָ֔ר ד ְו ִע יָ֕רד ָי ַ֖ל ד ֶא ת־ְמ ֽח ּוָי ֵ֑א ל ּוְמ ִח ָּי יֵ֗א ל ָי ַל ֙ד ֶא ת־ְמ ֣ת ּוָׁש ֵ֔א ל‬
“’Irad [‫ ]עירד‬was born to Hanoch [and Irad behgot Mehuyael and Mehuyael begot
Metushael...]’(Genesis 4:18)

Rabbi Yehoshua ben Levi said: ‘These are all expressions of rebellion. Irad – ‘I will drive them
out from the world’ ['ordan,' ‫עורדן‬, to drive them or drive them forth: as in driving wild asses].
Meḥuyael – ‘I will erase them from the world.’ ['mochan,' ‫מוחן‬, to erase them]; Metushael – ‘I will
run them down.’ ['matishan,'‫מתישן‬, to run them down].(Genesis Rabbah 23:2)
So, too, Sihon, king of the Amorites is described in similar manner in an uncodified Mishnaic
passage:

‫״ַו ִּי ְׁש ַמ ע ַה ְּכ ַנ ֲע ִנ י ֶמ ֶל ְך ֲע ָר ד״‬

‫ִס יחֹון — ֶׁש ּדֹוֶמ ה ִל ְס ָי יח ַּב ִּמ ְד ָּב ר‬
‫ ֲע ָר ד — ֶׁש ּדֹוֶמ ה ְל ָע רֹוד ַּב ִּמ ְד ָּב ר‬:‫ ִא יָּכ א ְּד ָאְמ ִר י‬.‫ּוָמ ה ְׁש מֹו — ֲע ָר ד ְׁש מֹו‬
“And when the Canaanite, the king Arad [‫]ערד‬, heard [tell that Israel came by the way of
Atharim; and he fought against Israel….]” (Numbers 21:1) “[He was called] Sihon because he
was similar [in his wildness] to a foal [‫ ]סייח‬in the desert…. And what was his name? Arad was
his name. Some say that he was called Arad because he was similar to a wild ass [‫ ]ערוד‬in the
desert.” (Baraita: Rosh Hashana 3a)

In contrast to the “arud” temperament described above for Irad and Sihon, Ishmael’s “pere”
temperament might be best illustrated by a passage in Jeremiah. The word “pere”, ‫ פרא‬or ‫פרה‬
appears to refer to a person of ‘wild ass’ temperament whose God-centered focus enables
repentence and return to God.

‫ְר ִ֚א י ַד ְר ֵּכ ְ֙ך ַּב ַּ֔גְי א ְּד ִ֖ע י ֶ֣מ ה ָע ִׂ֑ש ית ִּב ְכ ָ֥ר ה ַק ָּ֖ל ה ְמ ָׂש ֶ֥ר ֶכ ת ְּד ָר ֶֽכ יָה‬
‫ֶּ֣פ ֶר ה | ִל ֻּ֣מ ד ִמ ְד ָּ֗ב ר ְּב ַא ַּ֚ו ת ַנ ְפ ָׁש ֙ו ָֽׁש ֲא ָ֣פ ה ֔ר ּוַח ַּֽת ֲא ָנ ָ֖ת ּה ִ֣מ י ְי ִׁש יֶ֑ב ָּנ ה ָּכ ל־ְמ ַב ְק ֶׁ֙שיָ֙ה ֹ֣ל א ִייָ֔ע פּו‬
“Look back upon your path in the valley. Recognize what you did, like a young she-camel
clinging to her wild ways. Like a wild ass [“pere”, ‫]פרה‬1 accustomed to the wilderness, inhaling
wind as she pleases, her wailing cannot be silenced. Yet those who seek her need not be
weary….” (Jeremiah 2:23-24)

An Ishmaelite or Israelite “pere” (see Genesis 16:12 and Jeremiah 2:24, respectively) prefers
freedom to the confines of the city; but nevertheless, he cannot but recall his Abrahamic origins.
When straying and called to task, such a person re-orients himself in a Godly direction.

El Roi: ‘envisioning’ the future of the Ishmaelites

The text of the Book of Genesis continues – with a grammatical structure rich with meaning.

‫ַו ִּת ְק ָ֤ר א ֵֽׁש ם־ְי ֹהָו ֙ה ַה ֹּדֵ֣ב ר ֵא ֶ֔ל יָה ַא ָּ֖ת ה ֵ֣א ל ֳר ִ֑א י ִּ֣כ י ָֽא ְמ ָ֗ר ה ֲה ַ֥ג ם ֲה ֹ֛ל ם ָר ִ֖א יִת י ַֽא ֲח ֵ֥ר י ֹרִֽא י‬
“And she called the Name of the Lord Who spoke to her, ‘You are the God Who envisions [for]
me,’ [“El Roi”, ‫ ]אל ראי‬for she said, ‘Could I also envision after [that which] He envisions for me?’
[e.g. ‘Could I add anything, envisioning, to that which He envisions for me?’]” (Genesis 16:13)

The word “roi”, ‫ראי‬, might be translated in present verb tense with first person possessive suffix:
as in ‘He sees me’ or ‘He envisions on my behalf.’ Alternatively, the same word might be

1
M. Jastrow. Dictionary of the Targumim, Talmud Babli and Yerushalmi, and the Midrashic
literature. New York: Judaica Press, 1996. The spellings ‫ פרא‬and ‫ פרה‬are of equivalent
meaning: both are translated as ‘wild ass.’
translated in command form (imperative mood) without the possessive, as in ‘Look!’ or ‘Envision
[tell the future]!’

On one hand, if an angel of the Lord has already foretold the future, then there would seem to
be no need for an empassioned plea for ‘vision’ in command form. Rather, the word “roi”, ‫ראי‬,
might well be understood in present tense with first person possessive suffix: ‘the God Who
envisions [for] me.’ For the Lord has already envisioned a great future for Hagar.

Alternatively, having moments earlier received a prophecy regarding Ishmael, Hagar might use
the command form of this expression in a manner of exclamatory affirmation. For example:

‫ַו ֹּ֤י אֶמ ר ָל ּ֙ה ַמ ְל ַ֣א ְך ְי ֹהָ֔וה ִה ָּ֥נְך ָה ָ֖ר ה ְו ֹיַ֣ל ְד ְּת ֵּ֑ב ן ְו ָק ָ֤ר את ְׁש מֹ֙ו ִיְׁש ָמ ֵ֔ע אל ִּֽכ י־ָׁש ַ֥מ ע ְי ֹה ָ֖ו ה ֶא ל־ָע ְנ ֵֽי ְך‬
“And an angel of the Lord said to her, ‘I will greatly increase your offspring, and they will not be
counted for abundance.’ And an angel of the Lord said to her, ‘Behold, you will conceive, and
give birth to a son….” (Genesis 16:11)

‫ַו ִּת ְק ָ֤ר א ֵֽׁש ם־ְי ֹהָו ֙ה ַה ֹּדֵ֣ב ר ֵא ֶ֔ל יָה ַא ָּ֖ת ה ֵ֣א ל ֳר ִ֑א י‬
“And she [Hagar] called the Name of the Lord Who spoke to her, ‘God, Envision!’” [Spoken in
the spirit of ‘Amen!’](Genesis 16:13)

From the above it can be seen that either or both interpretations for ‘El Roi’ might apply. The
expression ‘El Roi’, ‫אל ראי‬, might be intended descriptively with first person possessive suffix –
and so, too, ‘El Roi’, ‫ אל ראי‬might be intended as an exclamatory command resembling ‘Amen!’

Meanwhile, the phrase ‘Could I also envision after [that which] He envisions for me?’, ‫ֲה ַ֥ג ם ֲה ֹ֛ל ם‬
‫ָר ִ֖א יִת י ַֽא ֲח ֵ֥ר י ֹרִֽא י‬, may be taken as evidence for Hagar’s status as a true prophet. She will neither
add nor subtract to that which she has received. The prophecy is what it is, and no man [or
woman] may graft additional false meaning to it.

‫ַע ל־ֵּכ ֙ן ָק ָ֣ר א ַל ְּב ֵ֔א ר ְּב ֵ֥א ר ַל ַ֖ח י ֹרִ֑א י‬

“Therefore the well was called Be’er LeHai Roi [‫באר לחי ראי‬, lit. trans.: ‘The Well of [for] Life that
envisions for me.’]” (Genesis 16:14)

In the verse, above, the place name Be’er LeHai Roi may be translated as ‘The Well of [for] Life
that envisions for me.’ Although the literal translation is an awkward one, it conveys the critical
point that God is an all-seeing, all-envisioning Well of [for] Life. This message would appear to
be a deeply personal one. There is no hiding or forgetting: for the Lord sees and knows the
future of every man. The Lord sees me and envisions for me.

So, too, the place name Be’er LeHai Roi may be translated as ‘Well[spring] of [for] Life:
Envision!’ In this latter case, the well’s name suggests the type of supplication that an adherent
might have on approaching this holy place.
‘The Lord will envision for her’: a prophetic blessing
The Sacrifice of Isaac – a moment on the verge of human sacrifice – constitutes one of the most
iconic events in the Pentateuch. On a literalistic level, this testimony to Abraham’s devotion
would appear to emphasize two critical points. First, it emphasizes that the Lord is no less
terrible than any ‘foreign god.’ Indeed, the Lord is no less terrible than gods whose adherents
practice human sacrifice. Second, the Sacrifice of Isaac emphasizes that Abraham is a
dedicated priest, no less dedicated than any other priest of any other faith.

Abraham has, at this point, already produced an heir with Hagar in the form of Ishmael. As is
written in the Book of Genesis:

‫ַו ֹּ֥י אֶמ ר ַאְב ָר ָ֖ה ם ֶא ל־ָֽה ֱא ֹלִ֑ה ים ֥ל ּו ִיְׁש ָמ ֵ֖ע אל ִֽיְח ֶ֥יה ְל ָפ ֶֽנ יָך‬
‫ַו ֹּ֣י אֶמ ר ֱא ֹלִ֗ה ים ֲא ָב ֙ל ָׂש ָ֣ר ה ִא ְׁש ְּת ָ֗ך ֹיֶ֤ל ֶד ת ְל ָ֙ך ֵּ֔ב ן ְו ָק ָ֥ר אָת ֶא ת־ְׁש ֖מ ֹו ִיְצ ָ֑ח ק ַֽו ֲה ִֽקֹמִ֨ת י ֶא ת־ְּב ִר יִ֥ת י ִא ּ֛ת ֹו ִל ְב ִ֥ר ית עֹוָ֖ל ם‬
‫ְל ַז ְר ֥ע ֹו ַֽא ֲח ָֽר יו‬
‫ּוְל ִיְׁש ָמ ֵע א֘ל ְׁש ַמ ְע ִּ֒ת יָ֒ך ִה ֵּ֣נה | ֵּב ַ֣ר ְכ ִּת י ֹא֗ת ֹו ְו ִה ְפ ֵר יִ֥ת י ֹא֛ת ֹו ְו ִה ְר ֵּב יִ֥ת י ֹא֖ת ֹו ִּב ְמ ֹ֣א ד ְמ ֹ֑א ד ְׁש ֵֽנ ים־ָע ָׂ֤ש ר ְנ ִׂש יִא ֙ם יֹוִ֔ל יד‬
‫ּוְנ ַת ִּ֖ת יו ְל ֥ג ֹוי ָּג ֽד ֹול‬
“And Abraham said to God, ‘O that Ishmael might live before You!’ God said, ‘But your wife
Sarah will bear you a son and you will call his name Isaac; and I will fulfill My covenant with him
as an everlasting covenant for his offspring after him. And regarding Ishmael I have heard you; I
have blessed him, will make him fruitful, and will increase him most exceedingly; he will beget
twelve princes and I will make him into a great nation.’”(Genesis 17:18-20)

On the other hand, the Sacrifice of Isaac has great import for Sarah in that it threatens to
destroy Sarah’s legacy – in the form of Isaac, her son – before it begins.

‫ַו ְי ִ֗ה י ַאַח ֙ר ַה ְּד ָב ִ֣ר ים ָה ֵ֔א ֶּל ה ְו ָ֣ה ֱא ֹלִ֔ה ים ִנ ָּ֖ס ה ֶא ת־ַאְב ָר ָ֑ה ם ַו ֹּ֣י אֶמ ר ֵא ָ֔ל יו ַאְב ָר ָ֖ה ם ַו ֹּ֥י אֶמ ר ִה ֵּֽנ ִנ י‬
‫ַו ֹּ֡י אֶמ ר ַק ח־ָ֠נ א ֶא ת־ִּב ְנ ָ֨ך ֶא ת־ְי ִֽח יְד ָ֤ך ֲא ֶׁש ר־ָאַ֨ה ְב ָּ֙ת ֶא ת־ִיְצ ָ֔ח ק ְו ֶ֨ל ְך־ְל ָ֔ך ֶא ל־ֶ֖א ֶר ץ ַה ֹּֽמ ִר ָּ֑יה ְו ַֽה ֲע ֵ֤ל הּו ָׁש ֙ם ְל ֹעָ֔ל ה ַ֚ע ל‬
‫ַאַ֣ח ד ֶֽה ָה ִ֔ר ים ֲא ֶׁ֖ש ר ֹאַ֥מ ר ֵא ֶֽל יָך‬
“And it came to pass after these things, that God tested Abraham, and He said to him,
‘Abraham,’ and he said, ‘Here I am.’ And He said, ‘Please take your son, your only one [Alt. your
unique one], whom you love, yea, Isaac, and go away to the land of Moriah and bring him up
there for a burnt offering on one of the mountains, of which I will tell you’….” (Genesis 22:1-2)

Above, note that Ishmael has already left, having transitioned to a more independent existence
– and he is on his way to fulfilling his unique destiny as prophesied. Isaac is thus left as the
‘only one’, ‫ֶא ת־ְי ִֽח יְד ָ֤ך‬, for the purposes of this account. He is also ‘unique’, ‫ְי ִֽח יְד ָ֤ך‬, in that his
destiny is unique and different from that of Ishmael.

‫ַו ִּי ַּ֨ק ח ַאְב ָר ָ֜ה ם ֶא ת־ֲע ֵ֣צ י ָֽה ֹעָ֗ל ה ַו ָּ֨י ֶׂש ֙ם ַע ל־ִיְצ ָ֣ח ק ְּב ֔נֹו ַו ִּי ַּ֣קח ְּב ָי ֔ד ֹו ֶא ת־ָה ֵ֖א ׁש ְו ֶא ת־ַה ַּֽמ ֲא ֶ֑כ ֶל ת ַו ֵּֽי ְל ֥כ ּו ְׁש ֵנ יֶ֖ה ם ַי ְח ָּֽד ו‬
‫ַו ֹּ֨י אֶמ ר ִיְצ ָ֜ח ק ֶא ל־ַאְב ָר ָ֤ה ם ָאִב י֙ו ַו ֹּ֣י אֶמ ר ָאִ֔ב י ַו ֹּ֖י אֶמ ר ִה ֶּ֣נִּנ י ְב ִ֑ני ַו ֹּ֗י אֶמ ר ִה ֵּ֤נ ה ָה ֵא ׁ֙ש ְו ָ֣ה ֵע ִ֔צ ים ְו ַא ֵּ֥יה ַה ֶּׂ֖ש ה ְל ֹעָֽל ה‬
“And Abraham took the wood for the burnt offering, and he placed [it] upon his son Isaac, and
he took into his hand the fire and the knife, and they both went together. And Isaac spoke to
Abraham his father, and he said, ‘My father!’ And he said, ‘Here I am, my son.’ And he said,
‘Here are the fire and the wood, but where is the lamb for the burnt offering?’” (Genesis 22:6-7)
 ‫ַו ֹּ֨י אֶמ ֙ר ַאְב ָר ָ֔ה ם ֱא ֹלִ֞ה ים ִיְר ֶא ה־ּ֥ל ֹו ַה ֶּׂ֛ש ה ְל ֹעָ֖ל ה ְּב ִ֑ני ַו ֵּֽי ְל ֥כ ּו ְׁש ֵנ יֶ֖ה ם ַי ְח ָּֽד ו‬
‫ַו ָּי ֹ֗ב אּו ֶא ל־ַה ָּמ קֹו֘ם ֲא ֶׁ֣ש ר ָֽא ַמ ר־֣ל ֹו ָֽה ֱא ֹלִה י֒ם ַו ִּ֨י ֶב ן ָׁ֤ש ם ַאְב ָר ָה ֙ם ֶא ת־ַה ִּמ ְז ֵּ֔ב ַח ַו ַּֽי ֲע ֹ֖ר ְך ֶא ת־ָֽה ֵע ִ֑צ ים ַו ַּֽי ֲע ֹק֙ד ֶא ת־ִיְצ ָ֣ח ק‬
‫ְּב ֔נֹו ַו ָּ֤י ֶׂש ם ֹא תֹ֙ו ַע ל־ַה ִּמ ְז ֵּ֔ב ַח ִמ ַּ֖מ ַע ל ָֽל ֵע ִֽצ ים‬
‫ַו ִּי ְׁש ַ֤ל ח ַאְב ָר ָה ֙ם ֶא ת־ָי ֔ד ֹו ַו ִּי ַּ֖קח ֶא ת־ַה ַּֽמ ֲא ֶ֑כ ֶל ת ִל ְׁש ֹ֖ח ט ֶא ת־ְּב ֽנ ֹו‬
‫ַו ִּי ְק ָ֨ר א ֵא ָ֜ל יו ַמ ְל ַ֤א ְך ְי ֹהָו ֙ה ִמ ן־ַה ָּׁש ַ֔מ ִים ַו ֹּ֖י אֶמ ר ַאְב ָר ָ֣ה ם | ַאְב ָר ָ֑ה ם ַו ֹּ֖י אֶמ ר ִה ֵּֽנ ִנ י‬
‫ַו ֹּ֗י אֶמ ר ַאל־ִּת ְׁש ַ֤ל ח ָֽי ְד ָ֙ך ֶא ל־ַה ַּ֔נַע ר ְו ַאל־ַּ֥ת ַע ׂש ֖ל ֹו ְמ ֑א ּוָמ ה ִּ֣כ י | ַע ָּ֣ת ה ָי ַ֗ד ְע ִּת י ִּֽכ י־ְי ֵ֤ר א ֱא ֹלִה י֙ם ַ֔א ָּת ה ְו ֹ֥ל א ָח ַׂ֛ש ְכ ָּת‬
‫ֶא ת־ִּב ְנ ָ֥ך ֶא ת־ְי ִֽח יְד ָ֖ך ִמ ֶּֽמ ִּנ י‬
‫ַו ִּי ָּׂ֨ש א ַאְב ָר ָ֜ה ם ֶא ת־ֵע יָ֗נ יו ַו ַּי ְר ֙א ְו ִה ֵּנ ה־ַ֔א ִיל ַאַ֕ח ר ֶֽנ ֱא ַ֥ח ז ַּב ְּס ַ֖ב ְך ְּב ַק ְר ָ֑ניו ַו ֵּ֤י ֶל ְך ַאְב ָר ָה ֙ם ַו ִּי ַּ֣קח ֶא ת־ָה ַ֔א ִיל ַו ַּֽי ֲע ֵ֥ל הּו ְל ֹעָ֖ל ה‬
‫ַּ֥ת ַח ת ְּב ֽנ ֹו‬
‫ַו ִּי ְק ָ֧ר א ַאְב ָר ָ֛ה ם ֵֽׁש ם־ַה ָּמ ֥ק ֹום ַה ֖ה ּוא ְי ֹהָ֣וה | ִיְר ֶ֑א ה ֲא ֶׁש ֙ר ֵֽי ָאֵ֣מ ר ַה ּ֔יֹום ְּב ַ֥ה ר ְי ֹה ָ֖ו ה ֵֽי ָר ֶֽא ה‬
And Abraham said, ‘God will show* [identify] for Himself the lamb for the burnt offering, my
son.’ [“Elohim yareh lo ha’seh”, ‫ ]אלהים יראה לו השה‬And they both went together. And they
came to the place of which God had spoken to him, and Abraham built the altar there and
arranged the wood, and he bound Isaac his son and placed him on the altar upon the wood.
And Abraham stretched forth his hand and took the knife, to slaughter his son. And an angel of
the Lord called to him from heaven and said, ‘Abraham! Abraham!’ And he said, ‘Here I am.’
And he said, ‘Do not stretch forth your hand to the lad, nor do the slightest thing to him, for now I
know that you are a God-fearing man, and you did not withhold your son, your only one, from
Me.’ And Abraham lifted up his eyes, and he saw, and lo! there was a ram, [and] after [that] it
was caught in a tree by its horns. And Abraham went and took the ram and offered it up as a
burnt offering instead of his son. And Abraham named that place, The Lord will envision
[regarding her]* [“yireh” or “yireah”, ‫]יראה‬, as it is said to this day: On the mountain, the Lord
will be seen* [“yeraeh”, ‫]יראה‬.” (Genesis 22:8-14)

In the passage above may be identified three occurrences of the word ‫יראה‬, marked by
asterisks. Since the Hebrew spelling is identical to all three instances, the pronunciation and
meaning must be informed by the context. So, too, all three instances share the verb root, ‫ראה‬,
meaning ‘see’ or ‘envision’: or in ‘hifil’ derivation, ‘show’ [so that someone may see.]

‘He will show’

In the first instance, the word ‫ יראה‬is presumed to be pronounced ‘yareh.’ In this form, it is
translated in active future ‘hifil’ tense: “God will show.” God will show, that is, identify, the lamb
that He wishes for His offering.

‘He will envision [the future]’

In the first interpretation provided herein for the second instance, the word ‫ יראה‬is presumed to
be pronounced ‘yireh.’ In this form, it is translated in active future tense: “God will envision.” God
will envision the future in general and in specific: He will envision all potential futures for the
world, and so, too, for Abraham’s own progeny.
‘He will envision regarding her’
In second interpretation provided herein for the second instance, the word ‫ יראה‬is presumed to
be pronounced ‘yireah.’ In this form, it is translated in active future tense with third person
feminine possessive suffix: “God will envision regarding her.” The construction is presumed to
follow the pattern expressed in ‫ אל ראי‬discussed above: it constitutes a derivation of the verb
root, ‫ראה‬, meaning ‘see’ or ‘envision’, with a possessive suffix.

In the case of ‫אל ראי‬, the form is present tense, the suffix is first person possessive, and the
subject is Hagar. Namely, God has envisioned Hagar’s legacy. In the case of ‫יראה‬, above, the
form is future tense, the suffix is third person feminine possessive, and the subject would
appear to be Sarah. The expression constitutes a prophetic blessing from Abraham: namely,
that God will [should] envision Sarah’s legacy.

‘He will be seen’

In the third instance, the word ‫ יראה‬is pronounced ‘yeraeh.’ In this form, the word is translated in
passive future tense: “God will be seen.” This prophetic expression communicates the message
that God ‘will be seen’ on Mount Moriah. So, too, in the future, this holy place will come to serve
as the foundation for the Holy Temple in Jerusalem.

May Sarah be blessed as Hagar was blessed

Out of all of the instances of the word ‫ יראה‬provided above, it is the second interpretation of the
second instance, “yireah”, that provides what might be one of the clearest glimpses into the
character of the Patriarch Abraham.

After having expressed an impassioned plea that Ishmael’s legacy should bear fruit – “And
Abraham said to God, ‘O that Ishmael might live before You!’” – Abraham receives prophetic
confirmation that Ishmael will beget a great nation. Similarly, Hagar has received prophetic
confirmation of the great nation that is to arise from the fruit of her womb. Hagar’s expression
“El Roi”, ‫אל ראי‬, communicates that God has envisioned Hagar’s future, and this future is about
to unfold.

Later, Abraham learns that he is to sacrifice Isaac in an event that might spell the end of hope
for Sarah’s legacy through Isaac. Nevertheless, God’s Will and Desire is the only priority for
Abraham. Arrogant for the Lord’s honor and loyal servant that he is, Abraham leads Isaac to
Mount Moriah and binds him in preparation for sacrifice. Then, Abraham learns prophetically
that he has passed the test and will not be required to sacrifice his own and only son through
Sarah.

Released from the obligation to sacrifice his son, Abraham calls this site of sacrifice “The Lord
will envision [for her].” For just as the Lord has answered to Hagar’s dream and calling –
affirming that she will be a mother of a great nation – so, too, Abraham expresses his wish that
Sarah should be similarly blessed, through Isaac, as the future mother of a great nation.
Covenant of the Parts
In consideration of the above, we now consider the well-known ‘Covenant of the Parts,’ a
prophecy that seals Abram’s future as Patriarch.
‫ַו ֹּ֣י אֶמ ר ַאְב ָ֗ר ם ֲא ֹדָ֤נ י ֱי ֹהִו ֙ה ַמ ה־ִּת ֶּת ן־ִ֔ל י ְו ָֽא ֹנִ֖כ י הֹוֵ֣ל ְך ֲע ִר יִ֑ר י‬
‫ְו ִה ֵּ֥נה ֶב ן־ֵּב יִ֖ת י יֹוֵ֥ר ׁש ֹאִֽת י‬
‫ְו ִה ֵּ֨נ ה ְד ַב ר־ְי ֹה ָ֤ו ה ֵא ָל י֙ו ֵל אֹ֔מ ר ֹ֥ל א ִייָֽר ְׁש ָ֖ך ֶ֑זה ִּכ י־ִא ֙ם ֲא ֶׁ֣ש ר ֵי ֵ֣צ א ִמ ֵּמ ֶ֔ע יָך ֖ה ּוא ִֽייָר ֶֽׁש ָך‬
‫ַו ּיֹוֵ֨צ א ֹא֜ת ֹו ַה ֗ח ּוָצ ה ַו ֹּ֨י אֶמ ֙ר ַה ֶּב ט־ָ֣נא ַה ָּׁש ַ֔מ ְי ָמ ה ּוְס ֹפ֙ר ַה ּ֣כ ֹוָכ ִ֔ב ים ִא ם־ּתּוַ֖כ ל ִל ְס ֹּ֣פ ר ֹאָ֑ת ם ַו ֹּ֣י אֶמ ר ֔ל ֹו ֹּ֥כ ה ִֽיְה ֶ֖י ה ַז ְר ֶֽע ָך‬
‫ַו ֹּ֖י אֶמ ר ֵא ָ֑ל יו ֲא ִ֣ני ְי ֹה ָ֗ו ה ֲא ֶׁ֤ש ר ֽה ֹוֵצ אִ֨ת יָ֙ך ֵמ ֣א ּור ַּכ ְׂש ִּ֔ד ים ָ֧ל ֶת ת ְל ָ֛ך ֶא ת־ָה ָ֥א ֶר ץ ַה ֹּ֖ז את ְל ִר ְׁש ָּֽת ּה‬
“And Abram said, ‘Lord God, what wilt thou give me, seeing I go childless?…’ ‘and see, a son of
my housestaff [my steward] inherits me.’ And behold, the word of the Lord came to him, saying:
‘That one shall not inherit you. Only he who shall come forth from your innards you shall inherit
you.’ And He took him outside, and said, ‘Gaze now toward heavens, and tell the stars, if you
should be able to count them: and He said to him, ‘So shall your seed be….’ He said to him, ‘I
am the Lord who brought you out of Ur Kasdim to give you this land to inherit it.’” (Genesis 15:2-
7)

‫ַו ֹּיאַ֑מ ר ֲא ֹדָ֣ני ֱי ֹהִ֔וה ַּב ָּ֥מ ה ֵא ַ֖ד ע ִּ֥כ י ִֽא יָר ֶֽׁש ָּנ ה‬
‫ַו ֹּ֣י אֶמ ר ֵא ָ֗ל יו ְק ָ֥ח ה ִל ֙י ֶע ְג ָ֣ל ה ְמ ֻׁש ֶּ֔ל ֶׁש ת ְו ֵ֥ע ז ְמ ֻׁש ֶּ֖ל ֶׁש ת ְו ַ֣א ִיל ְמ ֻׁש ָּ֑לׁש ְו ֹ֖ת ר ְו גֹוָֽזל‬
‫ַו ִּי ַּק ח־֣ל ֹו ֶא ת־ָּכ ל־ֵ֗א ֶּל ה ַו ְי ַב ֵּ֤ת ר ֹאָת ֙ם ַּב ָּ֔ת ֶו ְך ַו ִּי ֵּ֥ת ן ִֽא יׁש־ִּב ְת ֖ר ֹו ִל ְק ַ֣ר את ֵר ֵ֑ע הּו ְו ֶא ת־ַה ִּצ ֹּ֖פ ר ֹ֥ל א ָב ָֽת ר‬
“He [Abram] said, ‘My Lord, YHWH Elohim, whereby shall I know that I am to inherit it?’ And He
said to him, ‘Take to Me three cows, three goats, three harts, a turtledove, and a ‘young dove’.
He took all these to Him: he cuts them in the center, and placed each piece opposite its other
counterpart. The birds, however, he did not cut up.” (Genesis 15:8-10)

‫ַו ְי ִ֤ה י ַה ֶּׁ֨ש ֶמ ׁ֙ש ָּ֔ב ָאה ַֽו ֲע ָל ָ֖ט ה ָה ָ֑יה ְו ִה ֵּ֨נ ה ַת ּ֤נ ּור ָע ָׁש ֙ן ְו ַל ִּ֣פ יד ֵ֔א ׁש ֲא ֶׁ֣ש ר ָע ַ֔ב ר ֵּ֖ב ין ַה ְּג ָז ִ֥ר ים ָה ֵֽא ֶּל ה‬
‫ַּב ּ֣י ֹום ַה ֗ה ּוא ָּכ ַ֧ר ת ְי ֹהָ֛וה ֶא ת־ַאְב ָ֖ר ם ְּב ִ֣ר ית ֵל אֹ֑מ ר ְל ַז ְר ֲע ָ֗ך ָנ ַ֨ת ִּת ֙י ֶא ת־ָה ָ֣א ֶר ץ ַה ֹּ֔ז את ִמ ְּנ ַ֣ה ר ִמ ְצ ַ֔ר ִים ַע ד־ַה ָּנ ָ֥ה ר ַה ָּג ֹ֖ד ל‬
‫ְנ ַה ר־ְּפ ָֽר ת‬
“So it was that the sun set and it was dark. And behold, a smoking furnace; and a torch of fire
that passed between these pieces. On that day, the Lord made a covenant with Abram, saying,
‘To your descendants have I given this land, from the river of Egypt to the great river, the
Euphrates River.’” (Genesis 15:17-18)

The above prophecy might be understood as follows.

In the above vignette, Abram expresses a fear that that, should he fail to produce an heir, his
own lineage will end with him, and his great legacy will fall to a different family. The Lord
assures Abram that such is not the case, for Abram’s offspring shall be immeasurable: as
numerous as the stars in the sky. Furthermore, the nations who shall emerge from Abram’s
loins shall come to inherit the entire region from the Nile to the Euphrates River.

Accordingly, the name Abram, ‫ – אברם‬meaning ‘great father’ – is fitting, for ‫ אב‬means ‘father’;
and ‫ רם‬may be translated as ‘great’ or ‘powerful’. After all, Abram is to be father and leader to a
multitude too numerous for counting.
Returning to the ritual that accompanies the Covenant of the Parts: Abram takes three cows [
‫]עגלה משלשת‬, three goats [‫]אז משלשת‬, three harts [‫]איל משלש‬, a turtledove [‫]תר‬, and a young
dove [‫]גוזל‬. He proceeds to cut the cows, goats, and harts in the middle with a gap separating
the pieces; and he refrains from cutting the birds.

Allegorically, the above described animals might be understood to represent categories of

potential followers in the context of obedience to the One God. Some people are like cows that
follow a herder. The ‘milk’ [fruits] of such people nourishes and bringing prosperity to a nation.
Others are like goats: they follow a leader but are more prone to wandering and distraction.
Some people are like harts: their wild nature does not lend itself to shepherding at all. Some
people are like birds: they fly away and will never follow unless caught. Finally, some are
bandits, as indicated by the word ‘‫'גוזל‬, which may be translated, alternatively, as ‘young dove’
or as ‘thief.’ Such people live outside of the boundaries of both state and common morality.

Meanwhile, a king and/or Patriarch must, in some sense, bear responsibility for all categories so
described.

Continuing with the allegory, the torch of fire that passes between the pieces of cow, goat, and
hart might be understood to allude to the piercing of souls with Divine fire. If so, then the
parable may be understood as follows. Abram, a holy teacher and shepherd, spreads the word
of the One God and thereby ‘cuts open’ both his followers and free spirits: people represented
by the cows, goats, and harts. The Lord, for His part, responds with Divine fire, spurring these
people on to forge a God-centered society.

Although these people follow Abram, as they forge ahead, they will require a shepherd and
leader ongoing. Accordingly, what follows is a sequence of events leading to the birth of
Ishmael:

‫ַו ִּת ַּ֞ק ח ָׂש ַ֣ר י ֵֽא ֶׁש ת־ַאְב ָ֗ר ם ֶא ת־ָה ָ֤ג ר ַה ִּמ ְצ ִר י֙ת ִׁש ְפ ָח ָ֔ת ּה ִמ ֵּק ֙ץ ֶ֣ע ֶׂש ר ָׁש ִ֔נים ְל ֶׁ֥ש ֶב ת ַאְב ָ֖ר ם ְּב ֶ֣א ֶר ץ ְּכ ָ֑נַע ן ַו ִּת ֵּ֥ת ן ֹאָ֛ת ּה‬
‫ְל ַאְב ָ֥ר ם ִא יָׁ֖ש ּה ֥ל ֹו ְל ִא ָּֽׁש ה‬
‫ַו ָּי ֹ֥ב א ֶא ל־ָה ָ֖ג ר ַו ַּ֑ת ַה ר ַו ֵּ֨ת ֶר ֙א ִּ֣כ י ָה ָ֔ר ָת ה‬
“And Sarai, Abram's wife, took Hagar the Egyptian, her handmaid, at the end of ten years of
Abram's dwelling in the land of Canaan, and she gave her to Abram her husband for a wife.
And he came to Hagar, and she conceived, and she saw that she was pregnant….” (Genesis
16:3,4)

‫ַו ֹּ֤י אֶמ ר ָל ּ֙ה ַמ ְל ַ֣א ְך ְי ֹהָ֔וה ַה ְר ָּ֥ב ה ַאְר ֶּ֖ב ה ֶא ת־ַז ְר ֵ֑ע ְך ְו ֹ֥ל א ִיָּס ֵ֖פ ר ֵמ ֹֽר ב‬
‫ַו ֹּ֤י אֶמ ר ָל ּ֙ה ַמ ְל ַ֣א ְך ְי ֹהָ֔וה ִה ָּ֥נְך ָה ָ֖ר ה ְו ֹיַ֣ל ְד ְּת ֵּ֑ב ן ְו ָק ָ֤ר את ְׁש מֹ֙ו ִיְׁש ָמ ֵ֔ע אל ִּֽכ י־ָׁש ַ֥מ ע ְי ֹה ָ֖ו ה ֶא ל־ָע ְנ ֵֽי ְך‬
“And the Angel of the Lord said to her, ‘I will greatly multiply your seed, and it will not be counted
for abundance.’ And the Angel of the Lord said to her, ‘Behold, you will conceive and bear a
son, and you shall name him Ishmael, for the Lord has heard your affliction.’” (Genesis
16:10,11)

‫ַו ֵּ֧ת ֶל ד ָה ָ֛ג ר ְל ַאְב ָ֖ר ם ֵּ֑ב ן ַו ִּי ְק ָ֨ר א ַאְב ָ֧ר ם ֶׁש ם־ְּב ֛נ ֹו ֲא ֶׁש ר־ָֽי ְל ָ֥ד ה ָה ָ֖ג ר ִיְׁש ָמ ֵֽע אל‬
“And Hagar bore a son to Abram, and Abram named his son, whom Hagar had borne, Ishmael.”
(Genesis 16:15)

Meanwhile, the inclusion of dove and ‘‫ ’גוזל‬in the ritual of Covenant of the Parts communicates
that these wayward people, too, constitute God’s concern and Abram’s responsibility. Resistant
as they are to guidence, it is sufficient that Abram should exert some form of control.

Isaac and Ishmael

The above interpretation in hand, it is now possible to demonstrate a potential connection

between the Covenant of the Parts vis a vis Ishmael; and the insertion of the letter ‘‫ ’ה‬in the
names of Abraham and Sarah vis a vis Isaac.

‫ַו ְי ִ֣ה י ַאְב ָ֔ר ם ֶּב ן־ִּת ְׁש ִ֥ע ים ָׁש ָ֖נ ה ְו ֵ֣ת ַׁש ע ָׁש ִ֑נים ַו ֵּי ָ֨ר א ְי ֹהָ֜וה ֶא ל־ַאְב ָ֗ר ם ַו ֹּ֤י אֶמ ר ֵא ָל י֙ו ֲא ִנ י־ֵ֣א ל ַׁש ַּ֔ד י ִה ְת ַה ֵּ֥ל ְך ְל ָפ ַ֖נ י ֶֽו ְה ֵ֥יה‬
‫ָת ִֽמ ים‬
‫ְו ֶא ְּת ָ֥נה ְב ִר יִ֖ת י ֵּב יִ֣ני ּוֵב יֶ֑נָך ְו ַאְר ֶּ֥ב ה ֽא ֹוְת ָ֖ך ִּב ְמ ֹ֥א ד ְמ ֹֽא ד‬
‫ַו ִּי ֹּ֥פ ל ַאְב ָ֖ר ם ַע ל־ָּפ ָ֑ניו ַו ְי ַד ֵּ֥ב ר ִא ּ֛ת ֹו ֱא ֹלִ֖ה ים ֵל אֹֽמ ר‬
‫ֲא ִ֕ני ִה ֵּ֥נה ְב ִר יִ֖ת י ִא ָּ֑ת ְך ְו ָה ִ֕ייָת ְל ַ֖א ב ֲה ֥מ ֹון ּגֹוִֽים‬
‫ְו ֹֽל א־ִיָּק ֵ֥ר א ֛ע ֹוד ֶא ת־ִׁש ְמ ָ֖ך ַאְב ָ֑ר ם ְו ָה ָ֤י ה ִׁש ְמ ָ֙ך ַאְב ָר ָ֔ה ם ִּ֛כ י ַאב־ֲה ֥מ ֹון ּגֹוִ֖ים ְנ ַת ִּֽת יָך‬
“When Abram was 99 years old, the Lord appeared to Abram and said to him, ‘I am El Shaddai;
walk before Me and be perfect. I will set My covenant between Me and you, and I will increase
you most exceedingly.’ Abram threw himself upon his face, and God spoke with him, saying, ‘As
for Me, this is My covenant with you: You shall be a father of a multitude of nations: your name
shall no longer be called Abram, but your name shall be Abraham, for I have made you the
father of a multitude of nations…’” (Genesis 17:1-5)

‫ַו ֹּ֤י אֶמ ר ֱא ֹלִה י֙ם ֶא ל־ַאְב ָר ָ֔ה ם ָׂש ַ֣ר י ִא ְׁש ְּת ָ֔ך ֹֽל א־ִת ְק ָ֥ר א ֶא ת־ְׁש ָ֖מ ּה ָׂש ָ֑ר י ִּ֥כ י ָׂש ָ֖ר ה ְׁש ָֽמ ּה‬
‫ּוֵֽב ַר ְכ ִּ֣ת י ֹאָ֔ת ּה ְו ַ֨ג ם ָנ ַ֧ת ִּת י ִמ ֶּ֛מ ָּנ ה ְל ָ֖ך ֵּ֑ב ן ּוֵֽב ַר ְכ ִּ֨ת יָ֙ה ְו ָֽה ְי ָ֣ת ה ְל גֹוִ֔ים ַמ ְל ֵ֥כ י ַע ִּ֖מ ים ִמ ֶּ֥מ ָּנ ה ִֽיְה ֽי ּו‬
“And God said to Abraham, ‘As for Sarai your wife – do not call her name Sarai, for Sarah is her
name. I will bless her; indeed, I will give you a son through her; I will bless her and she shall
give rise to nations; kings of people will rise from her.’” (17:15,16)

The ritual of the Covenant of the Parts described in the previous subsection enacts a holy
interchange: Abram ‘opens’ souls to God, and God inserts His holy fire within. On account of
this interchange, Abram merits land, people and heir. The latter takes the form of the birth of
Ishmael. Abram’s legacy is thus ensured.

Meanwhile, the insertion of the ‫ ה‬into the names of Abram and Sarai found in a later vignette –
from Abram to Abraham, and from Sarai to Sarah – demonstrates a potential parallel to the
Covenant of the Parts with respect to Isaac (rather than Ishmael). The explanation is provided
below.
The name ‫[ אברם‬Abram] as noted earlier, constitutes what would appear to be a contraction of
the words ‘father’, ‫אב‬, and ‘great’ [implying over the numerous], ‫רם‬. The letter ‘‫’ה‬, for its part,
represents Godly eminence and influence on the world – as derived from the Tetragrammaton
YHWH. If so, then it follows that the insertion of a ‫ ה‬into the word ‫ רם‬appear to communicate
the following message: YHWH has inserted His Name and Eminence into Abraham’s name, and
so, too, God has inserted His Name into Abraham’s ‘greatness’ – that is, into Abraham’s people
and legacy. The people are Abraham’s, but they belong to YHWH.

As in the previous vignette involving the Covenant of the Parts, so, too, in this vignette involving
prohpetic change of name from Abram to Abraham. Currently this great multitude follows
Abraham, but in the future they will require a shepherd and leader ongoing. Accordingly, what
follows is a sequence of events leading to the birth of Isaac.

Detailed below are potential parallels between the two passages: that of the Convenant of the
Parts, and that of the insertion of a ‫ ה‬into the name Abram.
Passage in Event Human receivers Godly blessing Birth of
Genesis heir
Covenant of the Ritual for Covenant People represented by Divine fire Ishmael
Parts of the Parts ‘cows’, ‘goats’, ‘harts’:
followers and free spirits
who are open to Abram’s
message
Insertion of a ‫ ה‬A ‫ ה‬is insterted into A great multitude, ‫רם‬ Divine Eminence, and Divine Isaac
the name ‫אברם‬ [ram, great]; and a great Eminence within the name
[Abram] to form the shepherd, ‫[ אברם‬Abram]. itself: as indicated by the
name ‫אברהם‬ insertion of a ‫ ה‬from the
[Abraham]. Tetragrammaton YHWH into
Abram’s name.

Meanwhile, the name ‫[ שרי‬Sarai] contains within it the word ‫שר‬, ‘prince.’ Accordingly, the yud, ‘‫'י‬
indicates a possessive form: ‘my princess.’

In consideration of the Tetragrammaton, YHWH, however, one might also conclude that the
letter yud ‘‫ ’י‬should be understood as a manifestation of Godliness that lies above and beyond;
beyond comprehension; and so, too, perhaps in potential. The replacement of the letter yud ‘‫'י‬
with the letter heh ‘‫ 'ה‬in Sarah’s name would thus appear to communicate the following
message: YHWH has inserted His Eminence into Sarah’s name; and this Godly potential will be
realized on earth. Sarah will bear child. Previously Sarah was a princess to a chief; now she
has joined the ranks of matriarchs.

Two brothers and Be’er LeHai Roi

Although Ishmael’s legacy was proclaimed at Be’er LeHai Roi, the site is also of significance for
the line of Isaac. It is at Be’er LeHai Roi that Isaac is first introduced to his wife Rebecca; and
later, Isaac chooses to settle in the same vicinity.

‫ְו ִיְצ ָח ֙ק ָּ֣ב א ִמ ּ֔ב ֹוא ְּב ֵ֥א ר ַל ַ֖ח י ֹרִ֑א י ְו ֥ה ּוא יֹוֵׁ֖ש ב ְּב ֶ֥א ֶר ץ ַה ֶּֽנ ֶג ב‬
‫ַו ֵּי ֵ֥צ א ִיְצ ָ֛ח ק ָל ׂ֥ש ּוַח ַּב ָּׂש ֶ֖ד ה ִל ְפ ֣נ ֹות ָ֑ע ֶר ב ַו ִּי ָּׂ֤ש א ֵע יָנ י֙ו ַו ַּ֔יְר א ְו ִה ֵּ֥נה ְג ַמ ִּ֖ל ים ָּב ִֽא ים‬
‫ַו ִּת ָּׂ֤ש א ִר ְב ָק ֙ה ֶא ת־ֵע יֶ֔ניָה ַו ֵּ֖ת ֶר א ֶא ת־ִיְצ ָ֑ח ק ַו ִּת ֹּ֖פ ל ֵמ ַ֥ע ל ַה ָּג ָֽמ ל‬
“Now Isaac came from having gone to Be’er LeHai Roi [‫]באר לחי ראי‬, for he dwelt in the south
country. Isaac went out to pray in the field toward evening, and he raised his eyes and saw,
and Behold! Camels were coming. And Rebecca raised her eyes and saw Isaac: she inclined
while upon the camel.” (Genesis 24:62-64)

Many years following Sarah’s passing, Abraham passes on; and Isaac and Ishmael – inheritors
of the Abrahamic legacy and brothers to one another – come together to bury the great
Patriarch. Following the burial, Isaac comes to settle near the well at Be’er Lehai Roi, as it is
stated:
 ‫ַו ִּי ְק ְּב ֨ר ּו ֹא֜ת ֹו ִיְצ ָ֤ח ק ְו ִיְׁש ָמ ֵע א֙ל ָּב ָ֔ניו ֶא ל־ְמ ָע ַ֖ר ת ַה ַּמ ְכ ֵּפ ָ֑ל ה ֶא ל־ְׂש ֵ֞ד ה ֶע ְפ ֹ֤ר ן ֶּב ן־ֹ֨צ ַח ֙ר ַֽה ִח ִּ֔ת י ֲא ֶׁ֖ש ר ַע ל־ְּפ ֵ֥ני ַמ ְמ ֵֽר א‬
‫ַו ְי ִ֗ה י ַֽא ֲח ֵר ֙י ֣מ ֹות ַאְב ָר ָ֔ה ם ַו ְי ָ֥ב ֶר ְך ֱא ֹלִ֖ה ים ֶא ת־ִיְצ ָ֣ח ק ְּב ֑נ ֹו ַו ֵּ֣יֶׁש ב ִיְצ ָ֔ח ק ִע ם־ְּב ֵ֥א ר ַל ַ֖ח י ֹרִֽא י‬
“His [Abraham’s] sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of
Ephron the son of Zohar the Hittite, facing Mamre... And it was after the death of Abraham that
God blessed Isaac his son, and Isaac settled near Be’er LeHai Roi.” (Genesis 25:9,11)

God of Israel, God of Ishmael

After meeting at Be’er LeHai Roi for burial, the two Patriarchs Isaac and Ishmael part ways.
Interactions between the them do not end there, however. Abraham’s imprint on these heirs can
be seen once again in the words of Moses – following the debacle of the Golden Calf.

The vignette begins with ominous words:

‫ַו ְי ַד ֵּ֨ב ר ְי ֹה ָ֤ו ה ֶא ל־מֶׁש ֙ה ֵ֣ל ְך ֲע ֵ֣ל ה ִמ ֶּ֔ז ה ַא ָּ֣ת ה ְו ָה ָ֔ע ם ֲא ֶׁ֥ש ר ֶֽה ֱע ִ֖ל יָת ֵמ ֶ֣א ֶר ץ ִמ ְצ ָ֑ר ִים ֶא ל־ָה ָ֗א ֶר ץ ֲא ֶׁ֣ש ר ִ֠נ ְׁש ַּ֠ב ְע ִּת י‬
‫ְל ַאְב ָר ָ֨ה ם ְל ִיְצ ָ֤ח ק ּוְל ַֽי ֲע ֹק֙ב ֵל אֹ֔מ ר ְל ַז ְר ֲע ָ֖ך ֶא ְּת ֶֽנ ָּנ ה‬
‫ְו ָֽׁש ַל ְח ִּ֥ת י ְל ָפ ֶ֖נ יָך ַמ ְל ָ֑א ְך ְו ֵֽג ַר ְׁש ִּ֗ת י ֶא ת־ַה ְּכ ַֽנ ֲע ִנ ֙י ָֽה ֱא ֹמִ֔ר י ְו ַֽה ִח ִּת ֙י ְו ַה ְּפ ִר ִּ֔ז י ַֽה ִח ִּ֖ו י ְו ַה ְי בּוִֽס י‬
‫ֶא ל־ֶ֛א ֶר ץ ָז ַ֥ב ת ָח ָ֖ל ב ּוְד ָ֑ב ׁש ִּכ ֩י ֹ֨ל א ֶֽא ֱע ֶ֜ל ה ְּב ִק ְר ְּב ָ֗ך ִּ֤כ י ַע ם־ְק ֵׁש ה־ֹ֨ע ֶר ֙ף ַ֔א ָּת ה ֶּפ ן־ֲא ֶכ ְל ָ֖ך ַּב ָּֽד ֶר‬
“The Lord spoke to Moses, ‘Go, ascend from here, you and the people whom you brought up
from the land of Egypt, to the land about which I swore to Abraham, Isaac, and Jacob, saying, ‘I
shall give it to your offspring.’ I shall send an angel ahead of you, and I shall drive out the
Canaanite, the Amorite, the Hittite, the Perizzite, the Hivvite, and the Jebusite – to a land that
flows with milk and honey, because I shall not ascend among you, for you are a stiff-necked
people, lest I annihilate you on the way.” (Exodus 33:1-3)

The debacle of the Golden Calf appears to have wrought a shift in the relationship between the
Israelites and their God. In particular, this potential decree to ‘send an angel ahead of you…
because I shall not ascend among you’ – suggests a threat: that is, an end to the Israelites’
special designation vis a vis the Abrahamic legacy.

If the Israelites are – like other nations – to be led to their future land by a ‘national’ angel rather
than by the Lord, in what way will they be distinguished?2 They shall have their allotted portion
of land, just as do other nations. They shall have their national banner and defense, just as do
other nations. Rather than land or national identity, then, it would appear to be the privilege of
the Abrahamic legacy that is at stake here.

In a desparate attempt to preserve the relationship between the God of Abraham and this
people, Moses confronts the Lord on the Israelites’ behalf. As is written:

‫ְו ַע ָּ֡ת ה ִא ם־ָנ ֩א ָמ ָ֨צ אִת י ֵ֜ח ן ְּב ֵע יֶ֗נ יָך ֽה ֹוִד ֵ֤ע ִנ י ָנ ֙א ֶא ת־ְּד ָר ֶ֔כ ָך ְו ֵא ָ֣ד ֲע ָ֔ך ְל ַ֥מ ַע ן ֶא ְמ ָצ א־ֵ֖ח ן ְּב ֵע יֶ֑ניָך ּוְר ֵ֕א ה ִּ֥כ י ַע ְּמ ָ֖ך ַה ּ֥ג ֹוי ַה ֶּֽזה‬
‫ַו ֹּ֖י אֶמ ר ֵא ָ֑ל יו ִא ם־ֵ֤א ין ָּפ ֶ֨נ יָ֙ך ֹֽה ְל ִ֔כ ים ַאל־ַּֽת ֲע ֵ֖ל נּו ִמ ֶּֽזה‬

2
See, too, J. Block, Exodus, 2023, where this topic is discussed at greater length.
 ‫ּוַב ֶּ֣מ ה | ִיָּו ַ֣ד ע ֵא ֗פ ֹוא ִּֽכ י־ָמ ָ֨צ אִת י ֵ֤ח ן ְּב ֵע יֶ֨נ יָ֙ך ֲא ִ֣ני ְו ַע ֶּ֔מ ָך ֲה ֖ל ֹוא ְּב ֶל ְכ ְּת ָ֣ך ִע ָּ֑מ נּו ְו ִנ ְפ ִ֨ל ינּ֙ו ֲא ִ֣ני ְו ַע ְּמ ָ֔ך ִמ ָּ֨כ ל־ָה ָ֔ע ם ֲא ֶׁ֖ש ר‬
‫ַע ל־ְּפ ֵ֥ני ָֽה ֲא ָד ָֽמ ה‬
“Moses said: ‘El YHWH Roeh [‫]אל יי ראה‬, You say to me, “Lead this people forward,” but You
have not made known to me whom You will send with me. Further, You have said, “I have
singled you out by name, and you have, indeed, gained My favor.” Now, if I have truly gained
Your favor, pray let me know Your ways, that I may know You and continue in Your favor.
Consider, too, that this nation is Your people…. If Your presence does not go along, do not
carry us up from here! For wherein shall it be known that I and Your people have gained favor in
Your eyes unless You go with us, so that we may be distinguished, I and Your people, from
every people on the face of the earth?” (Exodus 33:13-16)

In the excerpt above, note the double meaning in the opening clause of the first verse: ‫ויאמר‬
‫משה אל יי ראה אתה אמר אלי העל את העם הזה‬.

The clause is frequently translated as follows: “Moses said to [‫ ]אל‬the Lord, ‘See [‫]ראה‬, You say
to me, ‘Lead this people forward….’” Yet it is no less true to the Hebrew construction to interpret
the same clause as follows: “Moses said, ‘El [ ‫ ]אל‬YHWH Roeh [ ‫ – ’]ראה‬or even ‘El [ ‫ ]אל‬YHWH
Roeah [ ‫ – ”…’]ראה‬followed by the remainder of the verse: “You say to me, ‘Lead this people
forward…’”

The meaning of the Divine Name El YHWH Roeh noted above would thus appear to constitute a
contraction of two Divine Names: El Roi and YHWH. El YHWH Roeh would appear to include
the Name El Roi, the God of Abraham through Hagar and Ishmael: the ‘God Who Envisions for
me [Hagar].’ But so, too, El YHWH Roeh includes YHWH: the God of Abraham, Isaac, and
Jacob. If the above is true, then presumably one should translate the Name ‘El Roeh’ (rather
than El Roi’) as the ‘God Who Envisions’ for him, her, or it: that is, in general.

Alternatively, and more ominously, the Name El Roeah might be understood as the ‘God Who
Envisions’ for her in specific – in other words, the God Who Envisions for Hagar and her
descendents.

The implication would appear to be thus. Abraham has not one princely heir, but two. If the
Israelites will not be separated from their proclivities vis a vis the Golden Calf, and/or if the Lord
does not forgive, then the Israelites’ special designation might well fall to Abraham’s other heir,
namely, to Ishmael.

Ultimately, the encounter ends well, as is written: “And YHWH said to Moses, ‘I shall also do
this thing also that you have spoken: for you have found favor in My eyes, and I shall know you
by name.” (Exodus 33:17) YHWH said to Moses, ‘I shall also do this thing…’: that is, YHWH,
God of Abraham, Isaac, and Jacob.

The Lord has relented, the relationship preserved.

Jacob and Esau
An accounting of a birth
A discussion of the historic, and often dysfunctional, relationship between Jacob and Esau
begins with a ‘pregnancy’ and a struggle.

‫ַו ֶּי ְע ַּ֨ת ר ִיְצ ָ֤ח ק ַֽל יֹהָו ֙ה ְל ֹ֣נ ַכ ח ִא ְׁש ּ֔ת ֹו ִּ֥כ י ֲע ָק ָ֖ר ה ִ֑ה וא ַו ֵּי ָ֤ע ֶת ר לֹ֙ו ְי ֹהָ֔וה ַו ַּ֖ת ַה ר ִר ְב ָ֥קה ִא ְׁש ּֽת ֹו‬
‫ַו ִּי ְת ֹֽר ֲצ ֤צ ּו ַה ָּב ִנ י֙ם ְּב ִק ְר ָּ֔ב ּה ַו ֹּ֣ת אֶמ ר ִא ם־ֵּ֔כ ן ָ֥ל ָּמ ה ֶּ֖זה ָאֹ֑נ ִכ י ַו ֵּ֖ת ֶל ְך ִל ְד ֥ר ׁש ֶא ת־ְי ֹה ָֽו ה‬
‫ַו ֹּ֨י אֶמ ר ְי ֹהָ֜וה ָ֗ל ּה ְׁש ֵ֤ני (כתיב גיים) ְּב ִב ְט ֵ֔נְך ּוְׁש ֵ֣ני ְל ֻא ִּ֔מ ים ִמ ֵּמ ַ֖ע ִיְך ִיָּפ ֵ֑ר דּו ּוְל ֹא֙ם ִמ ְל ֹ֣א ם ֶֽי ֱא ָ֔מ ץ ְו ַ֖ר ב ַֽי ֲע ֹ֥ב ד ָצ ִֽע יר‬
“And Isaac entreated the Lord because she [Rebecca] was barren, and the Lord accepted his
prayer, and Rebecca his wife conceived. And the children struggled within her, and she said, ‘If
so, why am I thus?’ And she went to inquire of the Lord. And the Lord said to her, ‘Two nations
are in your womb, and two peoples will separate from your innards, and one people will be
mightier than the other, and the older shall serve the younger.” (Genesis 25:21-23)

‫ַו ִּי ְמ ְל ֥א ּו ָי ֶ֖מ יָה ָל ֶ֑ל ֶד ת ְו ִה ֵּ֥נה תֹוִ֖מ ם ְּב ִב ְט ָֽנ ּה‬
‫ַו ֵּי ֵ֤צ א ָֽה ִר אׁשֹו֙ן ַאְד מֹוִ֔ני ֻּכ ּ֖ל ֹו ְּכ ַא ֶּ֣ד ֶר ת ֵׂש ָ֑ע ר ַו ִּי ְק ְר ֥א ּו ְׁש ֖מ ֹו ֵע ָֽׂש ו‬
‫ְו ַֽא ֲח ֵר י־ֵ֞כ ן ָי ָ֣צ א ָאִ֗ח יו ְו ָי ֤ד ֹו ֹאֶ֨ח ֶז ֙ת ַּֽב ֲע ֵ֣קב ֵע ָׂ֔ש ו ַו ִּי ְק ָ֥ר א ְׁש ֖מ ֹו ַֽי ֲע ֹ֑ק ב‬
“And her days to give birth were completed, and Behold! There were twins in her womb. And
the first one emerged ruddy; like a hairy mantle, and they named him Esau. And afterward, his
brother emerged, and his hand was holding Esau’s heel, and he named him Jacob.”(Genesis
25:24-26)

According to a literalistic interpretation of the above, Rebecca conceives and carries two sons
from Isaac in what amounts to a tumultuous twin pregnancy. However, before delving into the
story further, we consider the time frames.

‫ְו ִיְצ ָ֛ח ק ֶּב ן־ִׁש ִּׁ֥ש ים ָׁש ָ֖נ ה ְּב ֶ֥ל ֶד ת ֹאָֽת ם‬
‫ַו ִּֽי ְה ֖י ּו ְי ֵ֣מ י ִיְצ ָ֑ח ק ְמ ַ֥א ת ָׁש ָ֖נ ה ּוְׁש ֹמִ֥נים ָׁש ָֽנ ה‬
“Isaac was 60 years old when they were born.” (Genesis 25:26)
“The days of Isaac were 180 years.” (Genesis 35:28)

In the above selected verses, Isaac is 60 years old at the time of his two sons’ birth and 180
years old at the time of his passing — a ‘lifespan’ that would appear to exceed natural human
limits. Furthermore, both sons are born at the same time.

When we compare Isaac’s timespans (age of ‘begettance’, ‘lifespan’) to those of Noah and
Terach, we note a pattern.

‫ַֽו ְי ִה י־ֹ֕נַח ֶּב ן־ֲח ֵ֥מ ׁש ֵמ ֖א ֹות ָׁש ָ֑נה ַו ּ֣י ֹוֶל ד ֹ֔נַח ֶא ת־ֵׁ֖ש ם ֶא ת־ָ֥ח ם ְו ֶא ת־ָֽי ֶפ ת‬
‫ַֽו ְי ִה ֙י ָּכ ל־ְי ֵמ י־ֹ֔נַח ְּת ַׁ֤ש ע ֵמ אֹו֙ת ָׁש ָ֔נה ַֽו ֲח ִמ ִּׁ֖ש ים ָׁש ָ֑נה ַו ָּי ֹֽמ ת‬
“When Noah was 500 years old, Noah begot Shem, Ham, and Japheth.”(Genesis 5:32) “And all
the days of Noah were 950 years, and he died.”(Genesis 9:29)
 ‫ַֽו ְי ִח י־ֶ֖ת ַר ח ִׁש ְב ִ֣ע ים ָׁש ָ֑נה ַו ּ֨י ֹוֶל ֙ד ֶא ת־ַאְב ָ֔ר ם ֶא ת־ָנ ֖ח ֹור ְו ֶא ת־ָה ָֽר ן‬
‫ַו ִּֽי ְה ֣י ּו ְי ֵמ י־ֶ֔ת ַר ח ָח ֵ֥מ ׁש ָׁש ִ֖נ ים ּוָמ אַ֣ת ִים ָׁש ָ֑נה ַו ָּ֥יָמ ת ֶּ֖ת ַר ח ְּב ָח ָֽר ן‬
When Terach had lived 70 years, he begot Abram, Nahor, and Haran.”(Genesis 11:26) “The
days of Terach were 205 years, and Terach died in Haran.”(Genesis 11:32)

‫ְו ִיְצ ָ֛ח ק ֶּב ן־ִׁש ִּׁ֥ש ים ָׁש ָ֖נ ה ְּב ֶ֥ל ֶד ת ֹאָֽת ם‬
‫ַו ִּֽי ְה ֖י ּו ְי ֵ֣מ י ִיְצ ָ֑ח ק ְמ ַ֥א ת ָׁש ָ֖נ ה ּוְׁש ֹמִ֥נים ָׁש ָֽנ ה‬
“And the first one emerged ruddy…and they named him Esau. And afterward his brother
emerged…and they named him Jacob. Now Isaac was 60 years old when they were born.”
(Genesis 25:26) “The days of Isaac were 180 years.” (Genesis 35:28)

Above, it can be seen that Isaac, Noah, and Terach all exhibit time spans that exceed human
limits. Noah begets at age 500, Terach begets at age 70, and Isaac begets at age 60. Noah
lives to the age of 950, Terach lives to the age of 205, and Isaac lives to the age of 180.
Furthermore, all three of the patriarchs beget multiples within the same year.

If the ‘lifespans’ of Noah and Terach are assumed to represent legacy timespans rather than
biological ones, and if their corresponding begettence is understood to represent heir selection
rather than biological childbirth -- then so, too, one should presumably apply the same
standards to Isaac. Presumably, the topic of Rebecca’s pregnancy should be viewed in similar
light. At this point, we consider Rebecca’s pregnancy.

‫ַו ִּי ְמ ְל ֥א ּו ָי ֶ֖מ יָה ָל ֶ֑ל ֶד ת ְו ִה ֵּ֥נה תֹוִ֖מ ם ְּב ִב ְט ָֽנ ּה‬
‫ַו ֵּי ֵ֤צ א ָֽה ִר אׁשֹו֙ן ַאְד מֹוִ֔ני ֻּכ ּ֖ל ֹו ְּכ ַא ֶּ֣ד ֶר ת ֵׂש ָ֑ע ר ַו ִּי ְק ְר ֥א ּו ְׁש ֖מ ֹו ֵע ָֽׂש ו‬
‫ְו ַֽא ֲח ֵר י־ֵ֞כ ן ָי ָ֣צ א ָאִ֗ח יו ְו ָי ֤ד ֹו ֹאֶ֨ח ֶז ֙ת ַּֽב ֲע ֵ֣קב ֵע ָׂ֔ש ו ַו ִּי ְק ָ֥ר א ְׁש ֖מ ֹו ַֽי ֲע ֹ֑ק ב‬
“Behold! There were twins in her [Rebecca’s] womb. And the first one emerged ruddy; like a
hairy mantle, and they named him Esau. And afterward, his brother emerged, and his hand was
holding Esau’s heel, and he named him Jacob.”(Genesis 25:24-26)

In the above passage, Jacob’s hand grasps Esau’s heel as it emerges from the womb’s
opening. One may thereby infer that, at the time of birth, Esau is breech (feet-first in position),
and Jacob is in the cephalic (head-down) position. As such, several broad generalizations may
be made.

Head, feet, and hands

For this analysis, the feet represent action and conquest: fighting, settling, building. The head
represents intellectual pursuit. Meanwhile, the hands suggest the ‘work of one’s hands’: that is,
accomplishment on a more detailed level.

Allegorically, Esau is in footling breech position: he is feet first and head last. His initial focus is
on action — on developing the land, fighting, building cities. Only later does he come to
emphasize scholarship and detailed planning to the same degree.
Jacob is in cephalic position: he is head first and feet last. His initial focus is on scholarship, but
his accomplishments on farm and battlefield are smaller. Only later does he come to emphasize
state building and military prowess in a general sense.

The older shall serve the younger

Returning to the description in text, Rebecca is informed, in prophecy, that “one people will be
mightier than the other people, and the older [people] shall serve the younger.” (Genesis 25:23)

The question arises as to whom the legitimate firstborn might be. Since Esau is the first to
emerge complete, it is often assumed that Esau is firstborn. However, if Jacob’s hand, grasping
the heel of Esau, is the first limb to emerge from the womb, then it is possible that Jacob is
firstborn.

From the above one may reconstitute a basic timeline of interaction between Esau and Jacob —
and so, too, perhaps, between Christians and Jews.

When the ‘work of Jacob’s hands’ is opposite Esau’s feet, then Jacob is firstborn and Jacob
serves Esau. Jacob might, for instance, involve himself in trade, production, or finance.
Meanwhile, action-oriented Esau fights, builds, and develops the land.

However, when Jacob’s head – that is, planning, advancement, etc. -- is opposite Esau’s feet,
then Esau is firstborn and Esau serves Jacob.

As the birth proceeds, Esau’s ‘head’ emerges, and then, so, too, do Jacob’s ‘feet.’ As such, the
two peoples become progressively closer in their character. Esau focuses increasingly on
scholarship and craft; and Jacob builds and takes up arms.

When the ‘afterbirth’ emerges, the birth is over; the struggle complete.

Tent and field

‫ַו ִּי ְג ְּד לּ֙ו ַה ְּנ ָע ִ֔ר ים ַו ְי ִ֣ה י ֵע ָׂ֗ש ו ִ֛א יׁש ֹיֵ֥ד ַע ַ֖צ ִיד ִ֣א יׁש ָׂש ֶ֑ד ה ְו ַֽי ֲע ֹק֙ב ִ֣א יׁש ָּ֔ת ם יֵׁ֖ש ב ֹֽא ָה ִֽל ים‬
‫ַו ֶּֽי ֱא ַ֥ה ב ִיְצ ָ֛ח ק ֶא ת־ֵע ָׂ֖ש ו ִּכ י־ַ֣צ ִיד ְּב ִ֑פ יו ְו ִר ְב ָ֖קה ֹאֶ֥ה ֶב ת ֶא ת־ַֽי ֲע ֹֽק ב‬
“The lads grew up and Esau became one who knows hunting, a man of the field; but Jacob was
a wholesome man, abiding in tents. Isaac loved Esau, for game was in his mouth; but Rebecca
loved Jacob.” (Genesis 25:27-28)

The text introduces the brothers as people or peoples of vastly different character. Esau is ‘one
who knows hunting’: that is, he is expert in the ways of hunting and killing. In this, he resembles
kings of old, as it is written:
 ‫ְו ֖כ ּוׁש ָי ַ֣ל ד ֶא ת־ִנ ְמ ֹ֑ר ד ֣ה ּוא ֵה ֵ֔ח ל ִֽל ְה ֥י ֹות ִּג ֹּ֖ב ר ָּב ָֽא ֶר ץ‬
‫ֽה ּוא־ָה ָ֥יה ִּג ֹּֽב ר־ַ֖צ ִיד ִל ְפ ֵ֣ני ְי ֹהָ֑וה ַע ל־ֵּכ ֙ן ֵֽי ָאַ֔מ ר ְּכ ִנ ְמ ֹ֛ר ד ִּג ּ֥ב ֹור ַ֖צ ִיד ִל ְפ ֵ֥ני ְי ֹה ָֽו ה‬
‫ַו ְּת ִ֨ה י ֵר אִׁ֤ש ית ַמ ְמ ַל ְכ ּתֹ֙ו ָּב ֶ֔ב ל ְו ֶ֖א ֶר ְך ְו ַא ַּ֣כ ד ְו ַכ ְל ֵ֑נה ְּב ֶ֖א ֶר ץ ִׁש ְנ ָֽע ר‬
“And Cush begot Nimrod. He was the first to be a mighty man on earth. He was a mighty
hunter before the Lord; therefore it is said, ‘Like Nimrod, a mighty hunter before the Lord.’ The
beginning of his kingdom was Babel, Erech, Accad, and Calneh in the land of Shinar.” (Genesis
10:8-10)

As is seen from the above excerpt, Nimrod, king of Shinar, is not merely a hunter of game: so,
too, he is a ruler and conquerer of men. After all, to conquer and hold lands such as Babel,
Erech, Accad, and Calneh requires military force.

The same, it would seem, should be presumed regarding other chiefs and kings of old, and also
regarding Esau. For while Esau might well be a hunter of game, as the text relates, he is also a
fighter, conquerer, and ruler over men.

Meanwhile, Jacob ‘abides in tents’: he breeds flocks and remains close to home. Whereas
Esau is a ‘man of the field,’ a man who works the land or marches to battle – Jacob prefers
activities that are conducted ‘in tents.’

Isaac loves Esau, ‘for game was in his mouth.’ Isaac understands the importance of military
aggression, for without it, a nation cannot last. In contrast, “Rebecca loved Jacob.” When
warriors travel to distant lands for war and conquest, others remain behind to tend to the
necessities of farm and town. Women, too, rise to the occasion, often filling many of the roles
formerly occupied by men. As women come to fill these roles, their influence increases
accordingly.

It is in this context that one may understand the preference of Rebecca for Jacob. Rebecca
perfers a man who ‘dwells in tents’: that is, a man who continues to do the work required on the
home front.

Lentils and surrender

‫ַו ָּ֥יֶז ד ַֽי ֲע ֹ֖ק ב ָנ ִ֑זיד ַו ָּי ֹ֥ב א ֵע ָׂ֛ש ו ִמ ן־ַה ָּׂש ֶ֖ד ה ְו ֥ה ּוא ָע ֵֽי ף‬
‫ַו ֹּ֨י אֶמ ר ֵע ָׂ֜ש ו ֶא ל־ַֽי ֲע ֹ֗ק ב ַה ְל ִע יֵ֤ט ִנ י ָנ ֙א ִמ ן־ָֽה ָאֹ֤ד ם ָֽה ָאֹד֙ם ַה ֶּ֔ז ה ִּ֥כ י ָע ֵ֖י ף ָאֹ֑נ ִכ י ַע ל־ֵּ֥כ ן ָֽקָר א־ְׁש ֖מ ֹו ֱא ֽד ֹום‬
‫ַו ֹּ֖י אֶמ ר ַֽי ֲע ֹ֑ק ב ִמ ְכ ָ֥ר ה ַכ ּ֛י ֹום ֶא ת־ְּב ֹכָֽר ְת ָ֖ך ִֽל י‬
‫ַו ֹּ֣י אֶמ ר ֵע ָׂ֔ש ו ִה ֵּ֛נה ָֽא ֹנִ֥כ י הֹוֵ֖ל ְך ָל ֑מ ּות ְו ָֽל ָּמ ה־ֶּ֥זה ִ֖ל י ְּב ֹכָֽר ה‬
‫ַו ֹּ֣י אֶמ ר ַֽי ֲע ֹ֗ק ב ִה ָּׁ֤ש ְב ָע ה ִּל ֙י ַּכ ּ֔יֹום ַו ִּי ָּׁש ַ֖ב ע ֑ל ֹו ַו ִּי ְמ ֹּ֥כ ר ֶא ת־ְּב ֹֽכ ָר ֖ת ֹו ְל ַֽי ֲע ֹֽק ב‬
‫ְו ַֽי ֲע ֹ֞ק ב ָנ ַ֣ת ן ְל ֵע ָׂ֗ש ו ֶ֚ל ֶח ם ּוְנ ִ֣זיד ֲע ָד ִׁ֔ש ים ַו ֹּ֣י אַכ ל ַו ֵּ֔יְׁש ְּת ַו ָּ֖י ָק ם ַו ֵּי ַ֑ל ְך ַו ִּ֥יֶב ז ֵע ָׂ֖ש ו ֶא ת־ַה ְּב ֹכָֽר ה‬
“Jacob simmered a stew, and Esau came in from the field, and he was exhausted. Esau said to
Jacob, ‘Pour into me, now, some of that red red stuff, for I am exhausted.’ Therefore was his
name called Edom. Jacob said, ‘Sell, as this day, your birthright to me.’ And Esau said, ‘Look, I
am going to die, so of what use to me is a birthright?’ Jacob said, ‘Swear to me as this day’; he
swore to him and sold his birthright to Jacob. Jacob gave Esau bread and lentil stew, and he ate
an drank, got up and left; thus Esau spurned the birthright.” (25:29-34)

The famous passage, above, can be understood in the context of Esau’s and Jacob’s respective
roles, and so, too, in their respective responses to battle stress. In the vignette, Esau comes in
from the field exhausted and famished, and fears for his life for lack of food. Such has been the
outcome of many battles throughout history.

Meanwhile, while Esau is away, Jacob and others remain behind to tend farm and pasture. As
such, Jacob, not Esau, is the one with access to the food resources. Jacob uses this access to
acquire the birthright.

Blessings
The sword is not the only route to power. So, too, as illustrated in the following passages, a
ruling dynasty might be toppled via cleverness. Below, the passages that follow have been
interpreted so as to highlight general trends.

‫ַֽו ְי ִה ֙י ִּֽכ י־ָז ֵ֣קן ִיְצ ָ֔ח ק ַו ִּת ְכ ֶ֥ה יָן ֵע יָ֖נ יו ֵֽמ ְר ֹ֑א ת ַו ִּי ְק ָ֞ר א ֶא ת־ֵע ָׂ֣ש ו | ְּב ֣נ ֹו ַה ָּג ֹ֗ד ל ַו ֹּ֤י אֶמ ר ֵא ָל י֙ו ְּב ִ֔ני ַו ֹּ֥י אֶמ ר ֵא ָ֖ל יו ִה ֵּֽנ ִנ י‬
‫ַו ֹּ֕יאֶמ ר ִה ֵּנ ה־ָ֖נ א ָז ַ֑קְנ ִּת י ֹ֥ל א ָי ַ֖ד ְע ִּת י ֥י ֹום מֹוִֽת י‬
‫ְו ַע ָּת ֙ה ָׂש א־ָ֣נא ֵכ ֶ֔ל יָך ֶּת ְל ְי ָ֖ך ְו ַק ְׁש ֶּ֑ת ָך ְו ֵצ ֙א ַה ָּׂש ֶ֔ד ה ְו ֥צ ּוָד ה ִּ֖ל י‬
‫ַֽו ֲע ֵׂש ה־ִ֨ל י ַמ ְט ַע ִּ֜מ ים ַּֽכ ֲא ֶׁ֥ש ר ָאַ֛ה ְב ִּת י ְו ָה ִ֥ב יָאה ִּ֖ל י ְו ֹאֵ֑כ ָל ה ַּֽב ֲע ֛ב ּור ְּת ָֽב ֶר ְכ ָ֥ך ַנ ְפ ִׁ֖ש י ְּב ֶ֥ט ֶר ם ָאֽמ ּות‬
“It came to pass when Isaac was old, and his eyes were too dim to see, that he called Esau his
elder son, and he said to him, ‘My son,’ and he said to him, ‘Here I am.’ And he said, ‘Behold
now, I have grown old; I do not know the day of my death. So, now, sharpen your implements,
your sword and your bow, and go forth to the field, and hunt game for me. And make for me
tasty foods as I like, and bring them to me, and I will eat, in order that my soul will bless you
before I die.’” (Genesis 27:1-4)

Esau is slated for rule, but first he must prove his mettle in a ‘hunt’: that is, in a fight that will
prove his fitness for rule. As anticipated head of this branch of the Abrahamic dynasty, Esau will
be called upon to attack and defend. His victories will be sweet: in the words of Isaac, ‘tasty
foods as I like.’

At this point in the vignette, a question arises as to the status of Isaac. For as mentioned
previously, the ‘lifespan’ of Isaac – 180 years – is longer than that of any known human lifespan.
One should likely assume that a ‘lifespan’ of 180 years constitutes something other than a
physical lifespan. Herein it is assumed that Isaac’s so-described ‘lifespan’ constitutes the period
in which Isaac’s legacy holds sway.

But if Isaac’s ‘lifespan’ is not a human lifespan, then so, too, perhaps this period constitutes the
period in which Isaac’s independent legacy is approaching its end. If Isaac still alive at this
point, then the problem is solved. But if Isaac is no longer physically alive, do nameless others
carry the torch on his behalf? If so, one might certainly say that Isaac is ‘blind’: for this
semblance of Isaac appears to be little more than a memory. And as with Isaac, so, too,
presumably with Rebecca.

‫ְו ִר ְב ָ֣קה ֹׁשַ֔מ ַע ת ְּב ַד ֵּ֣ב ר ִיְצ ָ֔ח ק ֶא ל־ֵע ָׂ֖ש ו ְּב ֑נ ֹו ַו ֵּ֤י ֶל ְך ֵע ָׂש ֙ו ַה ָּׂש ֶ֔ד ה ָל ֥צ ּוד ַ֖צ ִיד ְל ָה ִֽב יא‬
‫ְו ִר ְב ָק ֙ה ָ֣א ְמ ָ֔ר ה ֶא ל־ַֽי ֲע ֹ֥ק ב ְּב ָ֖נ ּה ֵל אֹ֑מ ר ִה ֵּ֤נ ה ָׁש ַ֨מ ְע ִּת ֙י ֶא ת־ָאִ֔ב יָך ְמ ַד ֵּ֛ב ר ֶא ל־ֵע ָׂ֥ש ו ָאִ֖ח יָך ֵל אֹֽמ ר‬
‫ָה ִ֨ב יָאה ִּ֥ל י ַ֛צ ִיד ַֽו ֲע ֵׂש ה־ִ֥ל י ַמ ְט ַע ִּ֖מ ים ְו ֹאֵ֑כ ָל ה ַֽו ֲא ָֽב ֶר ְכ ָ֛כ ה ִל ְפ ֵ֥ני ְי ֹהָ֖ו ה ִל ְפ ֵ֥ני מֹוִֽת י‬
‫ְו ַע ָּ֥ת ה ְב ִ֖נ י ְׁש ַ֣מ ע ְּב ֹקִ֑ל י ַֽל ֲא ֶׁ֥ש ר ֲא ִ֖נ י ְמ ַצ ָּ֥וה ֹאָֽת ְך‬
‫ֶל ְך־ָנ ֙א ֶא ל־ַה ֹּ֔צ אן ְו ַק ח־ִ֣ל י ִמ ָּׁ֗ש ם ְׁש ֵ֛ני ְּג ָד ֵ֥יי ִע ִּ֖זים ֹטִ֑ב ים ְו ֶֽא ֱע ֶׂ֨ש ה ֹאָ֧ת ם ַמ ְט ַע ִּ֛מ ים ְל ָאִ֖ב יָך ַּֽכ ֲא ֶׁ֥ש ר ָאֵֽה ב‬
‫ְו ֵֽה ֵב אָ֥ת ְל ָאִ֖ב יָך ְו ָאָ֑כ ל ַּֽב ֲע ֻ֛ב ר ֲא ֶׁ֥ש ר ְי ָֽב ֶר ְכ ָ֖ך ִל ְפ ֵ֥ני מֹוֽת ֹו‬
‫ַו ֹּ֣י אֶמ ר ַֽי ֲע ֹ֔ק ב ֶא ל־ִר ְב ָ֖קה ִא ּ֑מ ֹו ֵ֣ה ן ֵע ָׂ֤ש ו ָאִח ֙י ִ֣א יׁש ָׂש ִ֔ע ר ְו ָֽא ֹנִ֖כ י ִ֥א יׁש ָח ָֽל ק‬
‫אּוַ֤ל י ְי ֻמ ֵּׁ֨ש ִנ ֙י ָאִ֔ב י ְו ָה ִ֥ייִת י ְב ֵע יָ֖נ יו ִּכ ְמ ַת ְע ֵּ֑ת ַע ְו ֵֽה ֵב אִ֥ת י ָע ַ֛ל י ְק ָל ָ֖ל ה ְו ֹ֥ל א ְב ָר ָֽכ ה‬
“But Rebecca overheard when Isaac spoke to Esau his son, and Esau went to the field to hunt
game, to bring [it]. And Rebecca said to Jacob her son, saying, ‘Behold I have heard your father
speaking to Esau your brother, saying, “Bring me game and make me tasty foods, and I will eat,
and I will bless you before the Lord before my death.” And now my son, hearken to my voice, to
what I am commanding you. Go now to the flock, and take for me from there two choice kids,
and I will make them tasty foods for your father, as he likes. And you shall bring [them] to your
father that he may eat, in order that he bless you before his death.’ And Jacob said to Rebecca
his mother, "Behold, my brother Esau is a hairy man, whereas I am a smooth man. Perhaps my
father will touch me, and I will appear to him as a joker, and I will bring upon myself a curse and
not a blessing." (Genesis 27:5-12)

Rebecca’s position exemplifies that of many influential women of the past: namely, she has her
own opinions. Perhaps Esau is frequently away, and Jacob, meanwhile, has remained with the
villagers or townsfolk and has developed the skills necessary for home rule. He is likely a
capable manager.The glory of the battle might be Esau’s, but meanwhile, Jacob – to Rebecca’s
eyes – might seem more suitable for rule at home.

Meanwhile, Isaac intends instead that Esau, the warrior-hunter, should inherit his legacy. To
demonstrate that Jacob, too, is a capable fighter and enforcer of rule, Rebecca instructs Jacob
to ‘go now to the flock, and take for me from there two choice kids.’

In context, the implication might be that Jacob will produce and enforce locally.

Rebecca continues, ‘and I will make them tasty foods for your father, as he likes.’ It seems that
Rebecca intends to frame the event. In other words, people will see and talk, and Rebecca will
ensure that the right impressions are conveyed.

‫ַו ֵּ֨י ֶל ְ֙ך ַו ִּי ַּ֔ק ח ַו ָּי ֵ֖ב א ְל ִא ּ֑מ ֹו ַו ַּ֤ת ַע ׂש ִא ּמֹ֙ו ַמ ְט ַע ִּ֔מ ים ַּֽכ ֲא ֶׁ֖ש ר ָאֵ֥ה ב ָאִֽב יו‬
‫ַו ִּת ַּ֣קח ִ֠ר ְב ָ֠ק ה ֶא ת־ִּב ְג ֵ֨ד י ֵע ָׂ֜ש ו ְּב ָ֤נּה ַה ָּג ֹד֙ל ַֽה ֲח ֻמ ֹ֔ד ת ֲא ֶׁ֥ש ר ִא ָּ֖ת ּה ַּב ָּ֑ב ִית ַו ַּת ְל ֵּ֥ב ׁש ֶא ת־ַֽי ֲע ֹ֖ק ב ְּב ָ֥נּה ַה ָּק ָֽט ן‬
‫ְו ֵ֗א ת ֹעֹר֙ת ְּג ָד ֵ֣י י ָֽה ִע ִּ֔ז ים ִה ְל ִּ֖ב יָׁש ה ַע ל־ָי ָ֑ד יו ְו ַ֖ע ל ֶח ְל ַ֥קת ַצ ָּו אָֽר יו‬
‫ַו ִּת ֵּ֧ת ן ֶא ת־ַה ַּמ ְט ַע ִּ֛מ ים ְו ֶא ת־ַה ֶּ֖ל ֶח ם ֲא ֶׁ֣ש ר ָע ָׂ֑ש ָת ה ְּב ַ֖י ד ַֽי ֲע ֹ֥ק ב ְּב ָֽנ ּה‬
‫ַו ָּי ֹ֥ב א ֶא ל־ָאִ֖ב יו ַו ֹּ֣י אֶמ ר ָאִ֑ב י ַו ֹּ֣י אֶמ ר ִה ֶּ֔נִּנ י ִ֥מ י ַא ָּ֖ת ה ְּב ִֽנ י‬
 ‫ַו ֹּ֨י אֶמ ר ַֽי ֲע ֹ֜ק ב ֶא ל־ָאִ֗ב יו ָֽא ֹנִכ ֙י ֵע ָׂ֣ש ו ְּב ֹכֶ֔ר ָך ָע ִׂ֕ש יִת י ַּֽכ ֲא ֶׁ֥ש ר ִּד ַּ֖ב ְר ָּת ֵא ָ֑ל י ֽק ּום־ָ֣נא ְׁש ָ֗ב ה ְו ָאְכ ָל ֙ה ִמ ֵּצ יִ֔ד י ַּֽב ֲע ֖ב ּור ְּת ָֽב ֲר ַ֥כ ִּנ י‬
‫ַנ ְפ ֶֽׁש ָך‬
“So he went, and he took, and he brought to his mother, and his mother made tasty foods, as
his father liked. And Rebecca took the great and costly garments of Esau, her elder son, which
were with her in the house, and she dressed Jacob, her younger son. And the hides of the kids
she put on his hands and on the smoothness of his neck. And she gave the tasty foods and the
bread that she had made, into the hand of Jacob her son. And he came to his father and said,
‘My father!’ And he said, ‘Here I am. Who are you, my son?’ And Jacob said to his father, ‘I am
Esau your firstborn. I have done as you have spoken to me. Please rise, sit down and eat of my
game, so that your soul will bless me.’” (Genesis 27:14-19)

In the present interchange, Rebecca acts to change expectations through an image remake.
Rebecca dresses Jacob in ‘great and costly garments’: in clothing that conveys a message of
wealth and leadership. She places ‘the hides of the kids’ on Jacob’s hands and neck: she
presents Jacob as if he were a warrior-hunter, similar in demeanor to Esau. From Jacob’s ‘kids’,
she prepares ‘tasty foods and the bread’ for Isaac: that is, she conveys the strength, bravery,
and honor of Jacob’s deed. Rebecca thereby ‘bakes the fluffy risen bread.’

Isaac asks Jacob, ‘Who are you, my son?’ Jacob replies, ‘I am Esau your firstborn.’

In Jacob’s mind, the above words might be translated as follows: ‘Earlier I purchased the right of
the firstborn from Esau. Now, on this occasion, I will act in Esau’s name as the rightful firstborn.’

‫ַו ֹּ֕יאֶמ ר ַא ָּ֥ת ה ֶ֖זה ְּב ִ֣ני ֵע ָׂ֑ש ו ַו ֹּ֖י אֶמ ר ָֽא ִנ י‬
‫ַו ֹּ֗י אֶמ ר ַה ִּ֤ג ָׁש ה ִּל ֙י ְו ֹֽא ְכ ָל ֙ה ִמ ֵּ֣צ יד ְּב ִ֔ני ְל ַ֥מ ַע ן ְּת ָֽב ֶר ְכ ָ֖ך ַנ ְפ ִׁ֑ש י ַו ַּי ֶּג ׁש־לֹ֙ו ַו ֹּיאַ֔כ ל ַו ָּ֧יֵב א ֦ל ֹו ַ֖י ִין ַו ֵּֽי ְׁש ְּת‬
‫ַו ֹּ֥י אֶמ ר ֵא ָ֖ל יו ִיְצ ָ֣ח ק ָאִ֑ב יו ְּג ָׁש ה־ָּ֥נא ּֽו ֲׁש ָק ה־ִּ֖ל י ְּב ִֽנ י‬
‫ַו ִּי ַּג ׁ֙ש ַו ִּי ַּׁש ק־֔ל ֹו ַו ָּ֛יַר ח ֶא ת־ֵ֥ר יַח ְּב ָג ָ֖ד יו ַו ְי ָֽב ֲר ֵ֑כ הּו ַו ֹּ֗י אֶמ ר ְר ֵא ֙ה ֵ֣ר יַח ְּב ִ֔ני ְּכ ֵ֣ר יַח ָׂש ֶ֔ד ה ֲא ֶׁ֥ש ר ֵּֽב ֲר ֖כ ֹו ְי ֹה ָֽו ה‬
‫ְו ִיֶּת ן־ְל ָ֙ך ָֽה ֱא ֹלִ֔ה ים ִמ ַּ֨ט ל ַה ָּׁש ַ֔מ ִים ּוִמ ְׁש ַמ ֵּ֖נ י ָה ָ֑א ֶר ץ ְו ֹ֥ר ב ָּד ָ֖ג ן ְו ִת יֽר ׁש‬
‫ַֽי ַע ְב ֣ד ּוָך ַע ִּ֗מ ים (כתיב וישתחו) ְל ָ֙ך ְל ֻא ִּ֔מ ים ֱה ֵ֤ו ה ְג ִב י֙ר ְל ַאֶ֔ח יָך ְו ִיְׁש ַּֽת ֲח ֥ו ּו ְ֖ל ָך ְּב ֵ֣ני ִא ֶּ֑מ ָך ֹֽא ֲר ֶ֣ר יָך ָא֔ר ּור ּוְמ ָֽב ֲר ֶ֖כ יָך ָּב ֽר ּוְך‬
“And he [Isaac] said, ‘Are you my son Esau?’ And he said, ‘I am.’ And he said, ‘Serve to me that
I may eat of the game of my son, so that my soul will bless you.’ And he served him, and he ate,
and he brought him wine, and he drank. And his father Isaac said to him, ‘Please come closer
and kiss me, my son.’ And he came closer, and he kissed him, and he smelled the fragrance of
his garments, and he blessed him, and he said, ‘Behold, the fragrance of my son is like the
fragrance of a field, which the Lord has blessed! And may the Lord give you of the dew of the
heavens and [of] the fatness of the earth and an abundance of grain and wine. Nations shall
serve you and kingdoms shall bow down to you; you shall be a master over your brothers, and
your mother's sons shall bow down to you. Those who curse you shall be cursed, and those
who bless you shall be blessed.’” (Genesis 27:24-29)

The story continues. In the present context, Isaac ‘eats’: he might, for instance, enjoy the story
of battle and capture. So, too, Isaac ‘smells the fragrance of his [Jacob’s] garments’: he is
convinced by Jacob’s overall presentation: that is, Jacob’s presentation as engineered by
Rebecca.
Regarding Jacob in the guise of Esau, Isaac exclaims: ‘‘Behold, the fragrance of my son is like
the fragrance of a field, which the Lord has blessed!’ Jacob is blessed and may bless. Isaac
anticipates that – like Abraham before him – so, too, Jacob will come to confer blessing.

‫ַו ְי ִ֗ה י ַּֽכ ֲא ֶׁ֨ש ר ִּכ ָּ֣ל ה ִיְצ ָח ֘ק ְל ָב ֵ֣ר ְך ֶא ת־ַֽי ֲע ֹק֒ב ַו ְי ִ֗ה י ַ֣א ְך ָי ֹ֤צ א ָי ָצ ֙א ַֽי ֲע ֹ֔ק ב ֵמ ֵ֥א ת ְּפ ֵ֖נ י ִיְצ ָ֣ח ק ָאִ֑ב יו ְו ֵע ָׂ֣ש ו ָאִ֔ח יו ָּ֖ב א ִמ ֵּצ יֽד ֹו‬
‫ַו ַּ֤י ַע ׂש ַּג ם־הּו֙א ַמ ְט ַע ִּ֔מ ים ַו ָּי ֵ֖ב א ְל ָאִ֑ב יו ַו ֹּ֣י אֶמ ר ְל ָאִ֗ב יו ָי ֻ֤קם ָאִב ֙י ְו ֹיאַכ ֙ל ִמ ֵּ֣צ יד ְּב ֔נֹו ַּֽב ֲע ֻ֖ב ר ְּת ָֽב ֲר ַ֥כ ִּנ י ַנ ְפ ֶֽׁש ָך‬
‫ַו ֹּ֥י אֶמ ר ֛ל ֹו ִיְצ ָ֥ח ק ָאִ֖ב יו ִמ י־ָ֑א ָּת ה ַו ֹּ֕יאֶמ ר ֲא ִ֛ני ִּב ְנ ָ֥ך ְב ֹֽכ ְר ָ֖ך ֵע ָֽׂש ו‬
‫ַו ֶּֽי ֱח ַ֨ר ד ִיְצ ָ֣ח ק ֲח ָר ָד ֘ה ְּג ֹדָ֣ל ה ַע ד־ְמ ֹא֒ד ַו ֹּ֡י אֶמ ר ִֽמ י־ֵא ֡פ ֹוא ֣ה ּוא ַה ָּֽצ ד־ַ֩צִי֩ד ַו ָּ֨י ֵב א ִ֜ל י ָֽו ֹאַ֥כ ל ִמ ֹּ֛כ ל ְּב ֶ֥ט ֶר ם ָּת ֖ב ֹוא ָֽו ֲא ָֽב ֲר ֵ֑כ הּו‬
‫ַּג ם־ָּב ֖ר ּוְך ִֽיְה ֶֽי ה‬
‫ִּכ ְׁש ֹ֤מ ַע ֵע ָׂש ֙ו ֶא ת־ִּד ְב ֵ֣ר י ָאִ֔ב יו ַו ִּי ְצ ַ֣ע ק ְצ ָע ָ֔ק ה ְּג ֹדָ֥ל ה ּוָמ ָ֖ר ה ַע ד־ְמ ֹ֑א ד ַו ֹּ֣י אֶמ ר ְל ָאִ֔ב יו ָּֽב ֲר ֵ֥כ ִנ י ַג ם־ָ֖א ִנ י ָאִֽב י‬
‫ַו ֹּ֕יאֶמ ר ָּ֥ב א ָאִ֖ח יָך ְּב ִמ ְר ָ֑מ ה ַו ִּי ַּ֖קח ִּב ְר ָכ ֶֽת ָך‬
‫ַו ֹּ֡י אֶמ ר ֲה ִכ ֩י ָק ָ֨ר א ְׁש ֜מ ֹו ַֽי ֲע ֹ֗ק ב ַו ַּי ְע ְק ֵ֨ב ִנ ֙י ֶ֣זה ַפ ֲע ַ֔מ ִים ֶא ת־ְּב ֹֽכ ָר ִ֣ת י ָל ָ֔ק ח ְו ִה ֵּ֥נה ַע ָּ֖ת ה ָל ַ֣קח ִּב ְר ָכ ִ֑ת י‬
“...Jacob had just left his father Isaac's presence [when] his brother Esau came from his hunt….
And he said to his father, "Let my father arise and eat of the game of his son, so that your soul
will bless me. " And his father Isaac said to him, "Who are you?" And he said, "I am your son,
your firstborn, Esau." And Isaac shuddered a great shudder, and he said, "Who then is the one
who hunted game and brought it to me, and I ate of everything while you had not yet come, and
I blessed him? He, too, shall be blessed." When Esau heard his father's words, he cried out a
great and bitter cry, and he said to his father, "Bless me too, O my father!" And he said, "Your
brother came with guile and took your blessing." And he said, "Is it for this reason that he was
named Jacob? For he has deceived me twice; he took my birthright, and behold, now he has
taken my blessing." (Genesis 27:30-36)

Although Isaac has been deceived into granting the blessing to Jacob, Isaac remains obligated
to his former word. Jacob, not Esau, has been blessed with rule.

Having been spurned, Esau reflects upon his situation. He asks: ‘Is it for this reason that he was
named Jacob? For he has deceived me twice; he took my birthright, and behold, now he has
taken my blessing!’

Esau’s point about Jacob’s name highlights Jacob’s duplicity in claiming: ‘I am Esau your
firstborn.’ Yet Esau, too, seems duplicitous in his failure to inform Isaac of the change in
birthright status. Having sold the birthright to Jacob, Jacob, not Esau, holds the birthright still.
Isaac should have been informed of this development.

Isaac’s acceptance of the words ‘I am Esau your firstborn’ suggests that Isaac has not been
properly informed regarding the birthright transfer.

Yet there is another layer to this passage. Jacob was blessed while still under the designation of
a certain name. However, what if Jacob’s name were not Jacob? Would Isaac’s blessing to
Jacob still be valid? In other words, Esau’s interest in Jacob’s name might center around a
technicality, just as contracts today depend upon names written thereof.
In any case, having despaired of the original blessing, Esau requests a new blessing. As with
Jacob’s blessing, so, too, Esau’s blessing has consequences.

‫ַו ֹּיאַ֕מ ר ֲה ֹֽל א־ָאַ֥צ ְל ָּת ִּ֖ל י ְּב ָר ָֽכ ה‬

‫ַו ַּ֨י ַע ן ִיְצ ָ֜ח ק ַו ֹּ֣י אֶמ ר ְל ֵע ָׂ֗ש ו ֵ֣ה ן ְּג ִ֞ב יר ַׂש ְמ ִּ֥ת יו ָל ְ֙ך ְו ֶא ת־ָּכ ל־ֶא ָ֗ח יו ָנ ַ֤ת ִּת י לֹ֙ו ַֽל ֲע ָב ִ֔ד ים ְו ָד ָ֥ג ן ְו ִת י֖ר ׁש ְס ַמ ְכ ִּ֑ת יו ּוְל ָ֣כ ה ֵא ֔פ ֹוא‬
‫ָ֥מ ה ֶֽא ֱע ֶׂ֖ש ה ְּב ִֽנ י‬
‫ַו ֹּ֨י אֶמ ר ֵע ָׂ֜ש ו ֶא ל־ָאִ֗ב יו ַֽה ֲב ָר ָ֨כ ה ַאַ֤ח ת ִֽה וא־ְל ָ֙ך ָאִ֔ב י ָּֽב ֲר ֵ֥כ ִנ י ַג ם־ָ֖א ִנ י ָאִ֑ב י ַו ִּי ָּׂ֥ש א ֵע ָׂ֛ש ו ֹק֖ל ֹו ַו ֵּֽי ְב ְּך‬
‫ַו ַּ֛יַע ן ִיְצ ָ֥ח ק ָאִ֖ב יו ַו ֹּ֣י אֶמ ר ֵא ָ֑ל יו ִה ֵּ֞נ ה ִמ ְׁש ַמ ֵּ֤נ י ָה ָ֨א ֶר ֙ץ ִֽיְה ֶ֣י ה ֽמ ֹוָׁש ֶ֔ב ָך ּוִמ ַּ֥ט ל ַה ָּׁש ַ֖מ ִים ֵמ ָֽע לְו ַע ל־ַח ְר ְּב ָ֣ך ִֽת ְח ֶ֔יה ְו ֶא ת־ָאִ֖ח יָך‬
‫ַּֽת ֲע ֹ֑ב ד ְו ָה ָי ֙ה ַּֽכ ֲא ֶׁ֣ש ר ָּת ִ֔ר יד ּוָֽפ ַר ְק ָּ֥ת ֻע ּ֖ל ֹו ֵמ ַ֥ע ל ַצ ָּו אֶֽר ָך‬
And he said, "Have you not reserved a blessing for me?" And Isaac answered and said to Esau,
"Behold, I made him a master over you, and I gave him all his brothers as servants, and I have
sustained him with grain and wine; so for you then, what shall I do, my son?" And Esau said to
his father, "Have you [but] one blessing, my father? Bless me too, my father." And Esau raised
his voice and wept. And his father Isaac answered and said to him, "Behold, your dwelling place
shall be the fat places of the earth and of the dew of the heaven from above. And you shall live
by your sword, and you shall serve your brother, and it will be, when you are given cause to
rebel [‫]תריד‬, that you will break his yoke off your neck." (Genesis 27:36-40)

Historical echos of power dynamic: David, Joab, Edom, Jesus

For the past two thousand years, Esau [Europe and Christendom] has dominated the majority of
interactions with Jacob [Jews]. Nevertheless, during the Jerusalemite kingdom the power
dynamic was reversed. As is written:

‫ַו ָּ֨י ֶק ם ְי ֹה ָ֚ו ה ָׂש ָט ֙ן ִל ְׁש ֹלֹ֔מ ה ֵ֖א ת ֲה ַ֣ד ד ָה ֲא ֹדִ֑מ י ִמ ֶּ֧זַר ע ַה ֶּ֛מ ֶל ְך ֖ה ּוא ֶּב ֱא ֽד ֹום‬
‫ַו ְי ִ֗ה י ִּֽב ְה ֚יֹות ָּד ִו ֙ד ֶא ת־ֱא ֔ד ֹום ַּב ֲע ֗ל ֹות יֹוָא֙ב ַֹ֣ש ר ַה ָּצ ָ֔ב א ְל ַק ֵּ֖ב ר ֶא ת־ַה ֲח ָל ִ֑ל ים ַו ַּ֥יְך ָּכ ל־ָז ָ֖כ ר ֶּב ֱא ֽד ֹום‬
‫ִּ֣כ י ֵׁ֧ש ֶׁש ת ֳח ָד ִׁ֛ש ים ָֽי ַׁש ב־ָׁ֥ש ם יֹוָ֖א ב ְו ָכ ל־ִיְׂש ָר ֵ֑א ל ַע ד־ִה ְכ ִ֥ר ית ָּכ ל־ָז ָ֖כ ר ֶּב ֱא ֽד ֹום‬
‫ַו ִּי ְב ַ֣ר ח ֲא ַ֡ד ד הּו֩א ַו ֲא ָנ ִׁ֨ש ים ֲא ֹדִמ ִּ֜יים ֵמ ַע ְב ֵ֥ד י ָאִ֛ב יו ִא ּ֖ת ֹו ָל ֣ב ֹוא ִמ ְצ ָ֑ר ִים‬
“The Lord then stirred up an antagonist against Solomon, Hadad the Edomite; he was a
member of the royal family of Edom. It had happened when David was in Edom, when Joab the
commander of the army went up to bury the slain – for he had killed all the males of Edom; Joab
and all of Israel stayed there for six months until he had destroyed all the males in Edom – that
Hadad, along with some other Edomite men of his father’s servants, had fled to Egypt.” (I Kings
11:14-17)

So, too, two millenia ago, history relates another event in which Jacob prevailed over Esau. As
is stated in Ovadia:

‫ְו ָה ָי ֩ה ֵֽב ית־ַֽי ֲע ֹ֨ק ב ֵ֜א ׁש ּוֵ֧ב ית יֹוֵ֣ס ף ֶֽל ָה ָ֗ב ה ּוֵ֚ב ית ֵע ָׂש ֙ו ְל ַ֔ק ׁש ְו ָֽד ְל ֥ק ּו ָב ֶ֖ה ם ַֽו ֲא ָכ ֑ל ּום ְו ֹֽל א־ִֽיְה ֶ֚י ה ָׂש ִר י֙ד ְל ֵ֣ב ית ֵע ָׂ֔ש ו ִּ֥כ י ְי ֹה ָ֖ו ה‬
‫ִּד ֵּֽב ר‬
“The House of Jacob will be fire, the House of Joseph a torch, and the House of Esau for straw;
and they will ignite them and consume them. And there will be no survivor to the House of
Esau, for the Lord has spoken.” (Ovadia 1:18)
The above excerpt describes a holy fire involving the House of Jacob, the House of Joseph, and
the House of Esau as one, ‘for the Lord has spoken.’ In this, the House of Joseph may be
understood to refer to the Northern Kingdom of Israel, and in later times, to the decimated
‘House of Joseph’ in Israel’s North. More specifically, the House of Joseph would appear to
refer to the ancient residents of the Mediterranean coastline, the Galilee, the Jordan plain.

Considering the verse, if the House of Joseph is understood to constitute a mere subset of the
previously mentioned House of Jacob, and if a torch [alt. ‘flame’] is a type of fire, then why might
the House of Joseph have been accorded special mention? At first glance, this reference to a
‘torch’ or ‘flame’ of the House of Joseph seems superfluous. A torch is a type of fire, and the
House of Joseph is a subset of the House of Jacob.

So, too, another question remains to be answered: namely, where might one identify a ‘House
of Joseph’ population center today? Unlike in the past, when the Northern region of Israel was
distinguishable from Jerusalem and the South by virtue of tribal heritage and tradition, in our
day, the Northern region is no different from the South in that aspect. But if a distinct ‘House of
Joseph’ population center can no longer be found, it seems highly unlikely that Ovadia’s
prophecy is intended for our future. Rather, it is much more probable that the events occurred
in the past.

Imagine the scene two thousand years ago. If the ‘fire’ of the House of Jacob is understood to
symbolize the legacy of Abraham, Isaac, and Jacob lit up; and if the ‘straw’ of House of Esau is
understood to represent the Roman Empire with its vassal states; then the resolution to the
parable suggests itself: it is the rise of Christianity in its beginnings. In that case, the ‘torch’ may
be understood to represent the pioneers from the presumed House of Joseph in the North who
set the ‘straw’ alight: namely, John the Baptist, many disciples, and Jesus himself.

As is written elsewhere:

‫ִּ֚כ י ָכ ל־ְס אֹו֙ן ֹסֵ֣א ן ְּב ַ֔ר ַע ׁש ְו ִׂש ְמ ָ֖ל ה ְמ ֽג ֹוָל ָ֣ל ה ְב ָד ִ֑מ ים ְו ָֽה ְי ָ֥ת ה ִל ְׂש ֵר ָ֖פ ה ַֽמ ֲא ֹ֥כ ֶל ת ֵֽא ׁש‬
‫ִּכ י־ֶ֣יֶל ד ֻי ַּל ד־ָ֗ל נּו ֵּב ן ִנ ַּת ן־ָ֔ל נּו ַו ְּת ִ֥ה י ַה ִּמ ְׂש ָ֖ר ה ַע ל־ִׁש ְכ ֑מ ֹו‬
“For all turmoil that churns with uproar, and garment(s) rolled in blood – for a blazing,
consuming fire. For a child has been born to us, a son has been given to us, and the dominion
will be his carriage.” (Isaiah 9:5)

‫ְּב ֶ֥ט ֶר ם ָּת ִ֖ח יל ָי ָ֑ל ָד ה ְּב ֶ֨ט ֶר ם ָי ֥ב ֹוא ֵ֛ח ֶב ל ָ֖ל ּה ְו ִה ְמ ִ֥ל יָט ה ָז ָֽכ ר‬
‫ִֽמ י־ָׁש ַ֣מ ע ָּכ ֹ֗ז את ִ֚מ י ָר ָא֙ה ָּכ ֵ֔א ֶּל ה ֲה ֚יּוַח ל ֶ֙א ֶר ֙ץ ְּב ֣י ֹום ֶא ָ֔ח ד ִא ם־ִיָּ֥וֵֽל ד ּ֖ג ֹוי ַּ֣פ ַע ם ֶא ָ֑ח ת ִּכ י־ָ֛ח ָל ה ַּג ם־ָֽי ְל ָ֥ד ה ִצ ּ֖י ֹון ֶא ת־ָּב ֶֽנ יָה‬
Before she labored, she brought forth; before her pain came, she bore a son. Who has heard
such a thing? Who has seen such things? Shall the earth be made to bring forth in one day? Or
shall a nation be born at once?” (Isaiah 66:7-8)
Above, the ‘nation born at once’ would appear to refer to the Christian nation(s). The verse from
Ovadia thus mirrors the above verses from Isaiah:

‫ְו ָֽד ְל ֥ק ּו ָב ֶ֖ה ם ַֽו ֲא ָכ ֑ל ּום ְו ֹֽל א־ִֽיְה ֶ֚י ה ָׂש ִר י֙ד ְל ֵ֣ב ית ֵע ָׂ֔ש ו‬
“...they will ignite them and consume them. And there will be no survivor to the House of
Esau…” (Ovadia 1:18)

Ovadia 1:18, above, may thus be interpreted as follows: that the legacy of Abraham, Isaac, and
Jacob – in the form of Jesus and disciples – shall ignite the ‘straw’ of Esau and shall set it
alight. All of the House of Esau shall be swept up into an ongoing blaze.3 In the process,
nothing shall remain of that which was.

Wives

‫ַו ִּי ְק ָ֥ר א ִיְצ ָ֛ח ק ֶא ל־ַֽי ֲע ֹ֖ק ב ַו ְי ָ֣ב ֶר ְך ֹא֑ת ֹו ַו ְי ַצ ֵּ֨ו הּ֙ו ַו ֹּ֣י אֶמ ר ֔ל ֹו ֹֽל א־ִת ַּ֥קח ִא ָּׁ֖ש ה ִמ ְּב ֥נ ֹות ְּכ ָֽנ ַע ן‬
‫֥ק ּום ֵל ְ֙ך ַּפ ֶּ֣ד ָֽנ ה ֲא ָ֔ר ם ֵּ֥ב יָת ה ְב תּוֵ֖א ל ֲא ִ֣ב י ִא ֶּ֑מ ָך ְו ַק ח־ְל ָ֤ך ִמ ָּׁש ֙ם ִא ָּׁ֔ש ה ִמ ְּב ֥נ ֹות ָל ָ֖ב ן ֲא ִ֥ח י ִא ֶּֽמ ָך‬
‫ְו ֵ֤א ל ַׁש ַּד ֨י ְי ָב ֵ֣ר ְך ֹֽא ְת ָ֔ך‬
‫ְו ִיֶּת ן־ְל ָ֙ך ֶא ת־ִּב ְר ַּ֣כ ת ַאְב ָר ָ֔ה ם‬
‫ַו ַּ֣יְר א ֵע ָׂ֗ש ו ִּֽכ י־ֵב ַ֣ר ְך ִיְצ ָח ֘ק ֶא ת־ַֽי ֲע ֹק֒ב ְו ִׁש ַּ֤ל ח ֹא תֹ֙ו ַּפ ֶּ֣ד ָֽנ ה ֲא ָ֔ר ם ָל ַֽקַח ת־֥ל ֹו ִמ ָּׁ֖ש ם ִא ָּׁ֑ש ה‬
‫ַו ַּ֣יְר א ֵע ָׂ֔ש ו ִּ֥כ י ָר ֖ע ֹות ְּב ֣נ ֹות ְּכ ָ֑נַע ן ְּב ֵע יֵ֖נ י ִיְצ ָ֥ח ק ָאִֽב יו‬
‫ַו ֵּ֥יֶל ְך ֵע ָׂ֖ש ו ֶא ל־ִיְׁש ָמ ֵ֑ע אל ַו ִּי ַּ֡ק ח ֶא ת־ָֽמ ֲח ַ֣ל ת | ַּב ת־ִיְׁש ָמ ֵ֨ע אל ֶּב ן־ַאְב ָר ָ֜ה ם ֲא ֧ח ֹות ְנ ָב ֛י ֹות ַע ל־ָנ ָׁ֖ש יו ֥ל ֹו ְל ִא ָּֽׁש ה‬
“And Isaac called Jacob and blessed him, and he commanded him and said to him, "You shall
not take a wife of the daughters of Canaan. Arise, go to Padan Aram, to the house of Bethuel,
your mother's father, and take yourself from there a wife of the daughters of Laban, your
mother's brother. And may the Almighty God bless you…. And may He give you the blessing of
Abraham…. And Esau saw that Isaac had blessed Jacob and sent him away to Padan Aram, to
take himself a wife from there…. And Esau saw that the daughters of Canaan were displeasing
to his father Isaac. Esau went to Ishmael, and he took Mahalath, the daughter of Ishmael, the
son of Abraham, the sister of Nebaioth, in addition to his other wives as a wife.” (Genesis 28:1-
9)

Having acquired the blessing, Isaac directs Jacob to take an Aramean wife from the daughters
of Laban in what would appear to constitute a marriage of political expediency. Esau does
likewise: on learning of his father’s advice to Jacob, Esau turns to a family connection, Ishmael,
and takes a wife from there.

Meanwhile, Jacob arrives at Padan Aram and undertakes to work on Laban’s behalf.
Eventually, Jacob acquires Leah, Rachel, Zilpah and Bilhah for wives.

3
The blaze described by Ovadia might well parallel the blaze between the parts in the ‘Covenant of the
Parts’ ritual. See the corresponding section, above.
Covenant violated?
In cementing his fate with Laban’s daughters, Jacob may have hoped to acquire some political
benefit thereof. Jacob might forge an alliance with Laban, grandson of Nahor; or better yet,
under Jacob’s leadership, Isaac’s branch and Aram might come together as one. But Laban is
not truthful in his conduct.

‫ַו ִּי ְׁש ַ֣ל ח ַֽי ֲע ֹ֔ק ב ַו ִּי ְק ָ֖ר א ְל ָר ֵ֣ח ל ּוְל ֵל ָ֑א ה ַה ָּׂש ֶ֖ד ה ֶא ל־ֹצאֽנ ֹו‬
‫ַו ֹּ֣י אֶמ ר ָל ֶ֗ה ן ֹרֶ֤א ה ָֽא ֹנִכ ֙י ֶא ת־ְּפ ֵ֣ני ֲא ִב יֶ֔כ ן ִּֽכ י־ֵא יֶ֥נּנּו ֵא ַ֖ל י ִּכ ְת ֹ֣מ ל ִׁש ְל ֹׁ֑ש ם ֵֽו אֹלֵ֣ה י ָאִ֔ב י ָה ָ֖י ה ִע ָּמ ִֽד י‬
‫ְו ַא ֵּ֖ת ָנ ה ְי ַד ְע ֶּ֑ת ן ִּ֚כ י ְּב ָכ ל־ֹּכִ֔ח י ָע ַ֖ב ְד ִּת י ֶא ת־ֲא ִב יֶֽכ ן‬
‫ַֽו ֲא ִב יֶכ ֙ן ֵ֣ה ֶת ל ִּ֔ב י ְו ֶֽה ֱח ִ֥ל ף ֶא ת־ַמ ְׂש ֻּכ ְר ִּ֖ת י ֲע ֶׂ֣ש ֶר ת ֹמִ֑נים‬
“Jacob sent and summoned Rachel and Leah to the field, to his flock, and said to them, ‘I have
noticed that your father’s disposition is not toward me as in earlier days; but the God of my
father was with me. Now you have known that it was with all my might that I served your father,
yet your father mocked me and changed my wage a hundred times.” (Genesis 31:4-7)

Following years of corruption on the part of Laban, Jacob and his household flee Padan Aram.
Journeying in the direction of Canaan, they are accosted soon after by Laban. However,
unbeknownst to Jacob, Rachel has meanwhile ‘pocketed’ one of Laban’s teraphim [idol statues]
for the journey. As will be seen, Rachel’s act will affect the entire interaction to come.

Laban questions Jacob:

‫ַו ֹּ֤י אֶמ ר ָל ָב ֙ן ְל ַֽי ֲע ֹ֔ק ב ֶ֣מ ה ָע ִׂ֔ש יָת ַו ִּת ְג ֹ֖נ ב ֶא ת־ְל ָב ִ֑ב י ַו ְּת ַנ ֵה ֙ג ֶא ת־ְּב ֹנַ֔ת י ִּכ ְׁש ֻב ֖י ֹות ָֽח ֶר ב‬
‫ָ֤ל ָּמ ה ַנ ְח ֵּ֨ב אָ֙ת ִל ְב ֹ֔ר ַח ַו ִּת ְג ֹ֖נ ב ֹאִ֑ת י‬
‫ְו ַע ָּת ֙ה ָה ֹ֣ל ְך ָה ַ֔ל ְכ ָּת ִּֽכ י־ִנ ְכ ֹ֥ס ף ִנ ְכ ַ֖ס ְפ ָּת ה ְל ֵ֣ב ית ָאִ֑ב יָך ָ֥ל ָּמ ה ָג ַ֖נ ְב ָּת ֶא ת־ֱא ֹלָֽה י‬
“‘What have you done that you have deceived me and led my daughters away like captives of
the sword? Why have you fled so stealthily and cheated me?.... Now, you have left because you
longed greatly for your father’s house. But why did you steal my gods?’” (Genesis 31:26-30)

‫ַו ַּ֥יַע ן ַֽי ֲע ֹ֖ק ב ַו ֹּ֣י אֶמ ר ְל ָל ָ֑ב ן ִּ֣כ י ָי ֵ֔ר אִת י ִּ֣כ י ָאַ֔מ ְר ִּת י ֶּפ ן־ִּת ְג ֹ֥ז ל ֶא ת־ְּב נֹוֶ֖ת יָך ֵֽמ ִע ִּֽמ י‬
‫ִ֠ע ם ֲא ֶׁ֨ש ר ִּת ְמ ָ֣צ א ֶא ת־ֱא ֹלֶ֘ה יָ֘ך ֹ֣ל א ִֽיְח ֶי ֒ה ֶ֣נֶג ד ַאֵ֧ח ינּו ַה ֶּכ ר־ְל ָ֛ך ָ֥מ ה ִע ָּמ ִ֖ד י ְו ַק ח־ָ֑ל ְך ְו ֹֽל א־ָי ַ֣ד ע ַֽי ֲע ֹ֔ק ב ִּ֥כ י ָר ֵ֖ח ל ְּג ָנ ָֽב ַת ם‬
“Jacob answered and said to Laban: ‘Because I was afraid, for I thought, perhaps you might
steal your daughters from me. With whomever you find your gods, he shall not live; in the
presence of our brothers, ascertain for yourself what is with me and take it back.’ Now, Jacob
did not know that Rachel had stolen them.” (Genesis 31: 31-32)

‫ַו ַּ֨י ַע ן ָל ָ֜ב ן ַו ֹּ֣י אֶמ ר ֶא ל־ַֽי ֲע ֹ֗ק ב ַה ָּב ֨נ ֹות ְּב ֹנַ֜ת י ְו ַה ָּב ִ֤נ ים ָּב ַנ ֙י ְו ַה ֹּ֣צ אן ֹצאִ֔ני ְו ֹ֛כ ל ֲא ֶׁש ר־ַא ָּ֥ת ה ֹרֶ֖א ה ִל י־֑ה ּוא ְו ִל ְב ֹנַ֞ת י‬
‫ָמ ה־ֶֽא ֱע ֶׂ֤ש ה ָל ֵ֨א ֶּל ֙ה ַה ּ֔יֹום ֥א ֹו ִל ְב ֵנ יֶ֖ה ן ֲא ֶׁ֥ש ר ָי ָֽל דּו‬
“The daughters are my daughters, the children are my children, and the flock is my flock; and all
that you see is mine. Yet to my daughters – what could I do to them this day? Or to their
children whom they have born!” (Genesis 31:43)

In response to Laban’s accusation that Jacob has ‘stolen his gods’, Jacob vows, ‘With
whomever you find your gods, he shall not live!”
Laban proceeds to search the household tents. Emerging empty-handed, Laban permits
reconciliation.

‫ְו ַע ָּ֗ת ה ְל ָ֛כ ה ִנ ְכ ְר ָ֥ת ה ְב ִ֖ר ית ֲא ִ֣ני ָו ָ֑א ָּת ה ְו ָה ָ֥יה ְל ֵ֖ע ד ֵּב יִ֥ני ּוֵב יֶֽנ ָך‬
‫ַו ִּי ַּ֥קח ַֽי ֲע ֹ֖ק ב ָ֑א ֶב ן ַו ְי ִר יֶ֖מ ָה ַמ ֵּצ ָֽב ה‬
‫ַו ֹּ֨י אֶמ ר ַֽי ֲע ֹ֤ק ב ְל ֶא ָח י֙ו ִל ְק ֣ט ּו ֲא ָב ִ֔נים ַו ִּי ְק ֥ח ּו ֲא ָב ִ֖נ ים ַו ַּֽי ֲע ׂשּו־ָ֑ג ל ַו ֹּ֥י אְכ לּו ָׁ֖ש ם ַע ל־ַה ָּֽג ל‬
‫ַו ִּי ְק ָר א־֣ל ֹו ָל ָ֔ב ן ְי ַ֖ג ר ָֽׂש ֲה דּוָ֑ת א ְו ַ֣יֲע ֹ֔ק ב ָ֥קָר א ֖ל ֹו ַּג ְל ֵֽע ד‬
“So now, come, let us make a covenant, I and you, and He shall be a witness between me and
you. Then Jacob took a stone and raised it up as a monument. And Jacob said to his brethren,
‘Gather stones!’ So they took stones and made a mound, and they ate there on the mound.
Laban called it Jeger-sahadutha [‫]יגר שהדותא‬, but Jacob called it Galeed [‫]גלעד‬.” (Genesis
31:44-47)

‫ַו ֹּ֥י אֶמ ר ָל ָ֖ב ן ְל ַֽי ֲע ֹ֑ק ב ִה ֵּ֣נה | ַה ַּ֣ג ל ַה ֶּ֗ז ה ְו ִה ֵּנ ֙ה ַה ַּמ ֵּצ ָ֔ב ה ֲא ֶׁ֥ש ר ָי ִ֖ר יִת י ֵּב יִ֥ני ּוֵב יֶֽנ ָך‬
‫ֵ֚ע ד ַה ַּ֣ג ל ַה ֶּ֔ז ה ְו ֵע ָ֖ד ה ַה ַּמ ֵּצ ָ֑ב ה ִא ם־ָ֗א ִנ י ֹלא־ֶֽא ֱע ֹ֤ב ר ֵא ֶ֨ל יָ֙ך ֶא ת־ַה ַּ֣ג ל ַה ֶּ֔ז ה ְו ִא ם־ַ֠א ָּ֠ת ה ֹלא־ַֽת ֲע ֹ֨ב ר ֵא ַ֜ל י ֶא ת־ַה ַּ֥ג ל ַה ֶּ֛זה‬
‫ְו ֶא ת־ַה ַּמ ֵּצ ָ֥ב ה ַה ֹּ֖ז את ְל ָר ָֽע ה‬
‫ֱא ֹלֵ֨ה י ַאְב ָר ָ֜ה ם ֵֽו אֹלֵ֤ה י ָנ חֹו֙ר ִיְׁש ְּפ ֣ט ּו ֵב יֵ֔נינּו ֱא ֹלֵ֖ה י ֲא ִב יֶ֑ה ם ַו ִּי ָּׁש ַ֣ב ע ַֽי ֲע ֹ֔ק ב ְּב ַ֖פ ַח ד ָאִ֥ב יו ִיְצ ָֽח ק‬
“And Laban said to Jacob, ‘Here is this mound, and here is the monument which I have cast
between me and you. This mound shall be witness and the monument shall be witness that I
may not cross over to you past this mound, nor may you cross over to me past this mound and
this monument for evil. May the God of Abraham and the god of Nahor judge between us – the
god of their father.’ And Jacob swore by the Dread of his father Isaac.” (Genesis 31:51-53)

Beneath the words of Laban’s and Jacob’s covenant lurks doubt. After all, had Laban
discovered the terebinths with Rachel, it appears unlikely that he would have been willing to
enter into a covenant with Jacob. If so, then it is possible that the covenant is null and void by
violation of a precondition.

Milestones
We turn, for a moment, to discuss a milestone of significance in the lives of the patriarchs: that
is, prophetic confirmation of patriarchal status via the Divine Name El Shaddai. This Divine
Name can be seen to coincide with the highest levels of Abrahamic leadership. As is written in
the Book of Exodus:

‫ַו ְי ַד ֵּ֥ב ר ֱא ֹלִ֖ה ים ֶא ל־מֶׁ֑ש ה ַו ֹּ֥י אֶמ ר ֵא ָ֖ל יו ֲא ִ֥ני ְי ֹה ָֽו ה‬

‫ָֽו ֵא ָ֗ר א ֶא ל־ַאְב ָר ָ֛ה ם ֶא ל־ִיְצ ָ֥ח ק ְו ֶא ל־ַֽי ֲע ֹ֖ק ב ְּב ֵ֣א ל ַׁש ָּ֑ד י ּוְׁש ִ֣מ י ְי ֹהָ֔וה ֹ֥ל א נֹוַ֖ד ְע ִּת י ָל ֶֽה ם‬
“God spoke to Moses and said to him, ‘I am the Lord. I appeared to Abraham, to Isaac, and to
Jacob as El Shaddai, but with My Name the Lord I did not make Myself known to them.”
(Exodus 6:2,3)
The Name El Shaddai is invoked in the Book of Genesis when Abram learns, in prophecy, that
he is to undergo a change in designation from Abram to Abraham. Similarly, the Name El
Shaddai is invoked when Jacob learns, in prophecy, that in the future he is to be called ‘Israel.’

In the prophecies below, one notes the reference to nationhood. For Abraham: ‘I will make you
most exceedingly fruitful, and make nations of you…. And I will give to you and to your offspring
after you the land of your sojourns…’ For Jacob: ‘A nation and a congregation of nations shall
descend from you, and kings shall issue from your loins. The land that I gave to Abraham and to
Isaac, I will give to you…’‘

‫ַו ְי ִ֣ה י ַאְב ָ֔ר ם ֶּב ן־ִּת ְׁש ִ֥ע ים ָׁש ָ֖נ ה ְו ֵ֣ת ַׁש ע ָׁש ִ֑נים ַו ֵּי ָ֨ר א ְי ֹהָ֜וה ֶא ל־ַאְב ָ֗ר ם ַו ֹּ֤י אֶמ ר ֵא ָל י֙ו ֲא ִנ י־ֵ֣א ל ַׁש ַּ֔ד י ִה ְת ַה ֵּ֥ל ְך ְל ָפ ַ֖נ י ֶֽו ְה ֵ֥יה‬
‫ָת ִֽמ ים‬
‫ְו ֶא ְּת ָ֥נה ְב ִר יִ֖ת י ֵּב יִ֣ני ּוֵב יֶ֑נָך ְו ַאְר ֶּ֥ב ה ֽא ֹוְת ָ֖ך ִּב ְמ ֹ֥א ד ְמ ֹֽא ד‬
‫ַו ִּי ֹּ֥פ ל ַאְב ָ֖ר ם ַע ל־ָּפ ָ֑ניו ַו ְי ַד ֵּ֥ב ר ִא ּ֛ת ֹו ֱא ֹלִ֖ה ים ֵל אֹֽמ ר‬
‫ֲא ִ֕ני ִה ֵּ֥נה ְב ִר יִ֖ת י ִא ָּ֑ת ְך ְו ָה ִ֕ייָת ְל ַ֖א ב ֲה ֥מ ֹון ּגֹוִֽים‬
‫ְו ֹֽל א־ִיָּק ֵ֥ר א ֛ע ֹוד ֶא ת־ִׁש ְמ ָ֖ך ַאְב ָ֑ר ם ְו ָה ָ֤י ה ִׁש ְמ ָ֙ך ַאְב ָר ָ֔ה ם ִּ֛כ י ַאב־ֲה ֥מ ֹון ּגֹוִ֖ים ְנ ַת ִּֽת יָך‬
‫ְו ִה ְפ ֵר ִ֤ת י ֹֽא ְת ָ֙ך ִּב ְמ ֹ֣א ד ְמ ֹ֔א ד ּוְנ ַת ִּ֖ת יָך ְל גֹוִ֑ים ּוְמ ָל ִ֖כ ים ִמ ְּמ ָ֥ך ֵי ֵֽצ אּו‬
‫ַֽו ֲה ִֽקֹמִ֨ת י ֶא ת־ְּב ִר יִ֜ת י ֵּב יִ֣ני ּוֵב יֶ֗נ ָך ּוֵ֨ב ין ַז ְר ֲע ָ֧ך ַֽא ֲח ֶ֛ר יָך ְל ֹֽד ֹרָ֖ת ם ִל ְב ִ֣ר ית עֹוָ֑ל ם ִֽל ְה ֤י ֹות ְל ָ֙ך ֵֽל אֹלִ֔ה ים ּוְל ַז ְר ֲע ָ֖ך ַֽא ֲח ֶֽר יָך‬
“When Abram was 99 years old, the Lord appeared to Abram and said to him, ‘I am El
Shaddai; walk before Me and be perfect. I will set My covenant between Me and you, and I will
increase you most exceedingly.” “as for Me, this is My covenant with you: You shall be a father
a multitude of nations; your name shall no longer be called Abram, but your name shall be
Abraham, for I have made you the father of a multitude of nations. I will make you most
exceedingly fruitful, and make nations of you; and kings shall descend from you. I will
ratify My covenant between Me and you and between your offspring after you, throughout their
generations, as an everlasting covenant, to be a God to you and to your offspring after you; and
I will give to you and to your offspring after you the land of your sojourns – the whole of
the land of Canaan – as an everlasting possession; and I shall be a God to them.” (Genesis
17:1-8)

‫ַו ֵּי ָ֨ר א ֱא ֹלִ֤ה ים ֶא ל־ַֽי ֲע ֹק֙ב ֔ע ֹוד ְּב ֹב֖א ֹו ִמ ַּפ ַּ֣ד ן ֲא ָ֑ר ם ַו ְי ָ֖ב ֶר ְך ֹאֽת ֹו‬
‫ַו ֹּֽי אֶמ ר־֥ל ֹו ֱא ֹלִ֖ה ים ִׁש ְמ ָ֣ך ַֽי ֲע ֹ֑ק ב ֹֽל א־ִיָּק ֵר ֩א ִׁש ְמ ָ֨ך ֜ע ֹוד ַֽי ֲע ֹ֗ק ב ִּ֤כ י ִא ם־ִיְׂש ָר ֵא ֙ל ִֽיְה ֶ֣י ה ְׁש ֶ֔מ ָך ַו ִּי ְק ָ֥ר א ֶא ת־ְׁש ֖מ ֹו ִיְׂש ָר ֵֽא ל‬
‫ַו ֹּ֩יאֶמ ֩ר ֨ל ֹו ֱא ֹלִ֜ה ים ֲא ִ֨נ י ֵ֤א ל ַׁש ַּד ֙י ְּפ ֵ֣ר ה ּוְר ֵ֔ב ה ּ֛ג ֹוי ּוְק ַ֥ה ל ּגֹוִ֖ים ִֽיְה ֶ֣יה ִמ ֶּ֑מ ָּך ּוְמ ָל ִ֖כ ים ֵֽמ ֲח ָל ֶ֥צ יָך ֵי ֵֽצ אּו‬
‫ְו ֶא ת־ָה ָ֗א ֶר ץ ֲא ֶׁ֥ש ר ָנ ַ֛ת ִּת י ְל ַאְב ָר ָ֥ה ם ּוְל ִיְצ ָ֖ח ק ְל ָ֣ך ֶא ְּת ֶ֑נָּנ ה ּוְל ַז ְר ֲע ָ֥ך ַֽא ֲח ֶ֖ר יָך ֶא ֵּ֥ת ן ֶא ת־ָה ָֽא ֶר ץ‬
“And God appeared to Jacob again when he came from Padan Aram, and He blessed him.
Then God said to him: ‘Your name is Jacob. Your name will not always be called Jacob, but
Israel will be your name.’ Thus He called his name Israel. And God said to him, ‘I am El
Shaddai. Be fruitful and multiply; a nation and a congregation of nations shall descend
from you, and kings shall issue from your loins. The land that I gave to Abraham and to
Isaac, I will give to you; and to your offspring after you I will give the land.’”(Genesis 35:9-12)

Similar in some ways to the Name El Shaddai, the Name Shaddai can be seen to mark
prophetic leadership in both Abrahamic and Nahoric lines. As is noted in the excerpts below,
Jacob invokes the Name Shaddai for Joseph’s blessing. Bilaam, presumed to be of Nahor,
invokes the Name Shaddai. So, too, does Job, who harks from Utz, another presumed Nahoric
region. The Name Shaddai is extremely ancient: it likely dates to a distant and unremembered
antiquity. Shaddai,

‫ֵּ֤ב ן ֹּפָר ֙ת יֹוֵ֔ס ף ֵּ֥ב ן ֹּפָ֖ר ת ֲע ֵל י־ָ֑ע ִין‬

‫ֵמ ֵ֨א ל ָאִ֜ב יָך ְו ַי ְע ְז ֶ֗ר ָּך ְו ֵ֤א ת ַׁש ַּד ֙י ִֽו יָ֣ב ֲר ֶ֔כ ָּך ִּב ְר ֹ֤כ ת ָׁש ַ֨מ ִי֙ם ֵמ ָ֔ע ל ִּב ְר ֹ֥כ ת ְּת ֖ה ֹום ֹרֶ֣ב ֶצ ת ָּ֑ת ַח ת ִּב ְר ֹ֥כ ת ָׁש ַ֖ד ִים ָו ָֽר ַח ם‬
‫ִּב ְר ֹ֣כ ת ָאִ֗ב יָך ָּֽג ְב רּ֙ו ַע ל־ִּב ְר ֹ֣כ ת הֹוַ֔ר י ַע ד־ַּֽת ֲא ַ֖ו ת ִּג ְב ֹ֣ע ת עֹוָ֑ל ם ִּֽת ְה ֶ֨י יָ֙ן ְל ֹ֣ר אׁש יֹוֵ֔ס ף ּוְל ָק ְד ֹ֖ק ד ְנ ִ֥זיר ֶא ָֽח יו‬
“A charming son is Joseph, a charming son to the eye… From the God of your father – and He
will help you – and Shaddai, for He will bless you with blessings of heaven from above,
blessings of the deep crouching below, blessings of the bosom and womb. The blessings of
your father surpassed the blessings of my parents to the endless bounds of the world’s hills.
Let them be upon Joseph’s head and upon the head of the exiled one from his brothers.”
(Genesis 49:22-26)

‫ַו ִּי ָּׂ֥ש א ְמ ָׁש ֖ל ֹו ַו ֹּיאַ֑מ ר ְנ ֻ֤א ם ִּב ְל ָע ֙ם ְּב ֣נ ֹו ְב ֹ֔ע ר ּוְנ ֻ֥א ם ַה ֶּ֖ג ֶב ר ְׁש ֻ֥ת ם ָה ָֽע ִין‬
‫ְנ ֻ֕א ם ֹׁשֵ֖מ ַע ִא ְמ ֵר י־ֵ֑א ל ֲא ֶׁ֨ש ר ַֽמ ֲח ֵ֤זה ַׁש ַּד ֙י ֶֽי ֱח ֶ֔ז ה ֹנֵ֖פ ל ּוְג ֥ל ּוי ֵע יָֽנ ִים‬
‫ַמ ה־ֹּ֥ט בּו ֹֽא ָה ֶ֖ל יָך ַֽי ֲע ֹ֑ק ב ִמ ְׁש ְּכ ֹנֶ֖ת יָך ִיְׂש ָר ֵֽא ל‬
“The words of Balaam son of Beor, the words of the man with the open eye; the words of the
one who hears the sayings of God, who sees the vision of Shaddai, while fallen and with
uncovered eyes: How goodly are your tents, O Jacob, your dwelling places, O Israel…”
(Numbers 24:3-5)

‫ַו ַּ֖י ַע ן ְי ֹהָ֥וה ֶא ת־ִא ּ֗י ֹוב ַו ֹּֽי אַמ ר‬

‫ֲה ֹרב ִע ם־ַׁש ַּ֣ד י ִיּ֑ס ֹור מֹוִ֖כ יַח ֱא ֣ל ֹוַּה ַֽי ֲע ֶֽנ ָּנ ה‬
“Then the Lord spoke to Job and said, ‘Should he who argues make claims against Shaddai?
Should God reply to one who accuses Him?’” (Job 40:1-2)

Given the apparent association of both Nahor and Abraham with the Name Shaddai, from
whence might have arisen the Name El Shaddai? To answer this question, consider that, in the
account of Adam and Eve, the Name YHWH-Elohim recalls the Divine conceptions of both
YHWH and Elohim.4 Similarly, to the present author, it seems likely that the Name El Shaddai is
intended to recall the conceptions of both Shaddai and El.

The Name Shaddai was discussed previously. Regarding the Name El, the excerpt below
communicates the message that El [God, ‫ ]אל‬e.g. El Elyon [God on High, ‫ ]אל עליון‬is the God of
both Malchizedek and Abraham.

‫ּוַמ ְל ִּכ י־ֶ֨צ ֶד ֙ק ֶ֣מ ֶל ְך ָׁש ֵ֔ל ם הֹוִ֖צ יא ֶ֣ל ֶח ם ָו ָ֑יִין ְו ֥ה ּוא ֹכֵ֖ה ן ְל ֵ֣א ל ֶע ְל ֽי ֹון‬
‫ַו ְי ָֽב ֲר ֵ֖כ הּו ַו ֹּיאַ֑מ ר ָּב ֤ר ּוְך ַאְב ָר ֙ם ְל ֵ֣א ל ֶע ְל ֔יֹון ֹקֵ֖נ ה ָׁש ַ֥מ ִים ָו ָֽא ֶר ץ‬
‫ּוָב רּוְ֙ך ֵ֣א ל ֶע ְל ֔יֹון ֲא ֶׁש ר־ִמ ֵּ֥ג ן ָצ ֶ֖ר יָך ְּב ָי ֶ֑ד ָך ַו ִּי ֶּת ן־֥ל ֹו ַֽמ ֲע ֵׂ֖ש ר ִמ ֹּֽכ ל‬
“But Malchizedek, king of Salem, brought out bread and wine; he was a priest of El Elyon [El
Most High, ‫] אל עליון‬. He blessed him saying, ‘Blessed is Abram of El Elyon [‫]אל עליון‬, Owner [

4
J. Block. In the Beginning. 2023.
‫ ]קנה‬of Heaven and Earth. And blessed be El Elyon, Who has delivered our foes into your
hand.’ And he gave him a tenth of everything.” (Genesis 14:18-20)

El Elyon [God on High] is the One who owns all land and all people; and so, too, by inference,
El Elyon is the One who confers land, progeny, and legacy should He so desire.

In summary: The Name El invokes the Almighty Ruler Who owns all people, all land, all life,
and all that is. The Divine Name Shaddai invokes the Almighty God Who communicates in
prophecy, blesses, commands, and bestows family and community leadership.

Thus, on one hand, the Name El Shaddai is associated with prophetic interaction and lineage;
but on the other hand the Name is associated with nations, dynasties, and land. Meanwhile, the
prophetic recipient is an Abrahamic prophet-leader-king.

An Abrahamic Patriarch, then, is a scion to a great lineage and a prophet of the Lord God on
High; but so, too, he is a potential king and/or progenitor to kings, nations, and lands. However,
the distinction of Patriarch is not conferred automatic. First, a would-be Abrahamic Patriarch
must pass a series of tests. In this vein, one notes that certain earlier Patriarchal prophecies do
not invoke the Name El Shaddai:

Abram:
‫ַו ֹּ֤י אֶמ ר ְי ֹהָו ֙ה ֶא ל־ַאְב ָ֔ר ם ֶל ְך־ְל ָ֛ך ֵֽמ ַאְר ְצ ָ֥ך ּוִמ ּֽמ ֹוַל ְד ְּת ָ֖ך ּוִמ ֵּ֣ב ית ָאִ֑ב יָך ֶא ל־ָה ָ֖א ֶר ץ ֲא ֶׁ֥ש ר ַאְר ֶֽא ָּך‬
‫ְו ֶֽא ֶע ְׂש ָ֙ך ְל ֣ג ֹוי ָּג ֔ד ֹול ַֽו ֲא ָ֣ב ֶר ְכ ָ֔ך ַֽו ֲא ַג ְּד ָ֖ל ה ְׁש ֶ֑מ ָך ֶֽו ְה ֵ֖י ה ְּב ָר ָֽכ ה‬
‫ַֽו ֲא ָֽב ְר ָכ ֙ה ְמ ָ֣ב ֲר ֶ֔כ יָך ּוְמ ַק ֶּל ְל ָ֖ך ָאֹ֑א ר ְו ִנ ְב ְר ֣כ ּו ְב ָ֔ך ֹּ֖כ ל ִמ ְׁש ְּפ ֹ֥ח ת ָֽה ֲא ָד ָֽמ ה‬
“The Lord said to Abram, ‘Go for yourself from your land, from your relatives, and from your
father’s house to the land that I will show you. And I will make of you a great nation; I will bless
you, and make your name great, and you shall be a blessing. I will bless those who bless
you, and him who curses you I will curse; and all the families of the earth shall bless
themselves by you.” (Genesis 12:1-3)

Jacob:
‫ַו ַּֽי ֲח ֹ֗ל ם ְו ִה ֵּ֤נה ֻס ָּל ֙ם ֻמ ָּ֣צ ב ַ֔א ְר ָצ ה ְו ֹראׁ֖ש ֹו ַמ ִּ֣ג יַע ַה ָּׁש ָ֑מ ְי ָמ ה ְו ִה ֵּנ ֙ה ַמ ְל ֲא ֵ֣כ י ֱא ֹלִ֔ה ים ֹעִ֥ל ים ְו ֹֽי ְר ִ֖ד ים ּֽב ֹו‬
‫ְו ִה ֵּ֨נ ה ְי ֹהָ֜וה ִנ ָּ֣צ ב ָע ָל י֘ו ַו ֹּיאַמ ֒ר ֲא ִ֣נ י ְי ֹה ָ֗ו ה ֱא ֹלֵה ֙י ַאְב ָר ָ֣ה ם ָאִ֔ב יָך ֵֽו אֹלֵ֖ה י ִיְצ ָ֑ח ק ָה ָ֗א ֶר ץ ֲא ֶׁ֤ש ר ַא ָּת ֙ה ֹׁשֵ֣כ ב ָע ֶ֔ל יָה ְל ָ֥ך‬
‫ֶא ְּת ֶ֖נ ָּנ ה ּוְל ַז ְר ֶֽע ָך‬
“And he dreamed, and behold a ladder set up on the ground and the top of it reached to
heaven; and behold the angels of God were ascending and descending on it. And behold, the
Lord was standing over him, and He said, ‘I am the Lord, the God of Abraham your father, and
the God of Isaac; the land upon which you are lying — to you will I give it and to your seed….”
(Genesis 28:12-13)

It may be noted that the blessing (albeit not prophetic) that Isaac confers upon Jacob
resembles, in many respects, the above prophetic blessing that was bestowed upon Abram. In
it, Isaac communicates the following message: The inheritor of the legacy of Abraham and
Isaac is Jacob.
This blessing is shown below. Note that the blessing still lacks the Name El Shaddai. Thus, on
one level, such is the manner by which an Abrahamic patriarch blesses his future family heir.
On another level, it seems, Isaac has yet to bestow full Patriarchal designation.

‫ַו ִּי ַּג ׁ֙ש ַו ִּי ַּׁש ק־֔ל ֹו ַו ָּ֛יַר ח ֶא ת־ֵ֥ר יַח ְּב ָג ָ֖ד יו ַו ְי ָֽב ֲר ֵ֑כ הּו ַו ֹּ֗י אֶמ ר ְר ֵא ֙ה ֵ֣ר יַח ְּב ִ֔ני ְּכ ֵ֣ר יַח ָׂש ֶ֔ד ה ֲא ֶׁ֥ש ר ֵּֽב ֲר ֖כ ֹו ְי ֹה ָֽו ה‬
‫ְו ִיֶּת ן־ְל ָ֙ך ָֽה ֱא ֹלִ֔ה ים ִמ ַּ֨ט ל ַה ָּׁש ַ֔מ ִים ּוִמ ְׁש ַמ ֵּ֖נ י ָה ָ֑א ֶר ץ ְו ֹ֥ר ב ָּד ָ֖ג ן ְו ִת יֽר ׁש‬
‫ַֽי ַע ְב ֣ד ּוָך ַע ִּ֗מ ים (כתיב וישתחו) ְל ָ֙ך ְל ֻא ִּ֔מ ים ֱה ֵ֤ו ה ְג ִב י֙ר ְל ַאֶ֔ח יָך ְו ִיְׁש ַּֽת ֲח ֥ו ּו ְ֖ל ָך ְּב ֵ֣ני ִא ֶּ֑מ ָך ֹֽא ֲר ֶ֣ר יָך ָא֔ר ּור ּוְמ ָֽב ֲר ֶ֖כ יָך ָּב ֽר ּוְך‬
“He blessed him and he said, ‘Behold, the fragrance of my son is like the fragrance of a field,
which the Lord has blessed! And may the Lord give you of the dew of the heavens and [of] the
fatness of the earth and an abundance of grain and wine. Nations shall serve you and kingdoms
shall bow down to you; you shall be a master over your brothers, and your mother's sons shall
bow down to you. Those who curse you shall be cursed, and those who bless you shall be
blessed.’” (Genesis 27:27-29)

The excerpts presented above demonstrate the manner by which an Abrahamic scion is vested
with the rights and responsibilities of family legacy. Meanwhile, later in life, and only if
successful — an Abrahamic Patriarch might merit to receive a prophecy invoking the Name El
Shaddai.

Below, Isaac invokes the Name El Shaddai in a blessing that supersedes Isaac’s previous
blessing to Jacob. Not only is Jacob bestowed with prosperity and family legacy: so, too, at this
point, Jacob is bestowed with the legacy of Abraham and Isaac in all respects. The main caveat
would appear to be that currently, the transfer of legacy from Abraham and Isaac to Jacob is
only human. It is not yet prophecy. Thus, it might be diverted by an action, or even, potentially,
a technicality.

‫ַו ִּי ְק ָ֥ר א ִיְצ ָ֛ח ק ֶא ל־ַֽי ֲע ֹ֖ק ב ַו ְי ָ֣ב ֶר ְך ֹא֑ת ֹו‬
‫ְו ֵ֤א ל ַׁש ַּד ֨י ְי ָב ֵ֣ר ְך ֹֽא ְת ָ֔ך ְו ַי ְפ ְר ָ֖ך ְו ַי ְר ֶּ֑ב ָך ְו ָה ִ֖ייָת ִל ְק ַ֥ה ל ַע ִּֽמ ים‬
‫ְו ִיֶּת ן־ְל ָ֙ך ֶא ת־ִּב ְר ַּ֣כ ת ַאְב ָר ָ֔ה ם ְל ָ֖ך ּוְל ַז ְר ֲע ָ֣ך ִא ָּ֑ת ְך ְל ִר ְׁש ְּת ָ֙ך ֶא ת־ֶ֣א ֶר ץ ְמ ֻג ֶ֔ר יָך ֲא ֶׁש ר־ָנ ַ֥ת ן ֱא ֹלִ֖ה ים ְל ַאְב ָר ָֽה ם‬
“So Isaac summoned Jacob and blessed him...And may El Shaddai bless you, make you fruitful
and make you numerous, and may you be a congregation of peoples. May he grant you the
blessing of Abraham to you and to your offspring with you, that you may possess the land of
your sojourns which God gave to Abraham.” (Genesis 28:1-4)

‫ַו ַּֽי ֲח ֹ֗ל ם ְו ִה ֵּ֤נה ֻס ָּל ֙ם ֻמ ָּ֣צ ב ַ֔א ְר ָצ ה ְו ֹראׁ֖ש ֹו ַמ ִּ֣ג יַע ַה ָּׁש ָ֑מ ְי ָמ ה ְו ִה ֵּנ ֙ה ַמ ְל ֲא ֵ֣כ י ֱא ֹלִ֔ה ים ֹעִ֥ל ים ְו ֹֽי ְר ִ֖ד ים ּֽב ֹו‬
‫ְו ִה ֵּ֨נ ה ְי ֹהָ֜וה ִנ ָּ֣צ ב ָע ָל י֘ו ַו ֹּיאַמ ֒ר ֲא ִ֣נ י ְי ֹה ָ֗ו ה ֱא ֹלֵה ֙י ַאְב ָר ָ֣ה ם ָאִ֔ב יָך ֵֽו אֹלֵ֖ה י ִיְצ ָ֑ח ק ָה ָ֗א ֶר ץ ֲא ֶׁ֤ש ר ַא ָּת ֙ה ֹׁשֵ֣כ ב ָע ֶ֔ל יָה ְל ָ֥ך‬
‫ֶא ְּת ֶ֖נ ָּנ ה ּוְל ַז ְר ֶֽע ָך‬
“And he dreamed, and behold a ladder set up on the ground and the top of it reached to
heaven; and behold the angels of God were ascending and descending on it. And behold, the
Lord was standing over him, and He said, ‘I am the Lord, the God of Abraham your father, and
the God of Isaac; the land upon which you are lying — to you will I give it and to your seed….”
(Genesis 28:12-13)
As seen above, Jacob’s first prophecy vindicates Jacob’s status as inheritor to the family legacy.
Nevertheless, there is no mention of El Shaddai within the prophecy. As such, Jacob’s claim to
the right of Patriarch remains in question.

We return to the story. Jacob, we recall, has stumbled into a false vow at Galeed, and in
consequence, his covenant with Laban is called into question. The reader is left to wonder
whether these slips will mark the end of Jacob’s right of Patriarchy. For if Jacob cannot be relied
upon in diplomatic negotiation, is he the right one for the position?

At the Jabbok: ‘No longer will it be said that your name is Jacob’

‫ַו ִּי ָּו ֵ֥ת ר ַֽי ֲע ֹ֖ק ב ְל ַב ּ֑ד ֹו ַו ֵּֽי ָאֵ֥ב ק ִא יׁ֙ש ִע ּ֔מ ֹו ַ֖ע ד ֲע ֥ל ֹות ַה ָּֽׁש ַח ר‬
‫ַו ַּ֗י ְר א ִּ֣כ י ֹ֤ל א ָי ֹכ֙ל ֔ל ֹו ַו ִּי ַּ֖ג ע ְּב ַכ ף־ְי ֵר ֑כ ֹו ַו ֵּ֨ת ַק ֙ע ַּכ ף־ֶ֣יֶר ְך ַֽי ֲע ֹ֔ק ב ְּב ֵה ָֽא ְב ֖ק ֹו ִע ּֽמ ֹו‬
‫ַו ֹּ֣י אֶמ ר ַׁש ְּל ֵ֔ח ִנ י ִּ֥כ י ָע ָ֖ל ה ַה ָּׁ֑ש ַח ר ַו ֹּ֨י אֶמ ֙ר ֹ֣ל א ֲא ַׁש ֵּֽל ֲח ָ֔ך ִּ֖כ י ִא ם־ֵּֽב ַר ְכ ָּֽת ִנ י‬
“And he got up that night…and crossed the ford of the Jabbok…. Jacob was left alone and a
man wrestled with him until the break of dawn. When he perceived that he could not overcome
him, he struck the socket of his hip; so Jacob’s hip-socket was dislocated as he wrestled with
him. Then he said, ‘Let me go, for dawn has broken.’ and he said, ‘I will not let you go unless
you bless me.’” (Genesis 32:25-27)

‫ַו ֹּ֥י אֶמ ר ֵא ָ֖ל יו ַמ ה־ְּׁש ֶ֑מ ָך ַו ֹּ֖י אֶמ ר ַֽי ֲע ֹֽק ב‬
‫ַו ֹּ֗י אֶמ ר ֹ֤ל א ַֽי ֲע ֹק֙ב ֵֽי ָאֵ֥מ ר עֹו֙ד ִׁש ְמ ָ֔ך ִּ֖כ י ִא ם־ִיְׂש ָר ֵ֑א ל ִּֽכ י־ָׂש ִ֧ר יָת ִע ם־ֱא ֹלִ֛ה ים ְו ִע ם־ֲא ָנ ִׁ֖ש ים ַו ּתּוָֽכ ל‬
‫ַו ִּי ְׁש ַ֣א ל ַֽי ֲע ֹ֗ק ב ַו ֹּ֨י אֶמ ֙ר ַה ִּֽג יָד ה־ָּ֣נא ְׁש ֶ֔מ ָך ַו ֹּ֕יאֶמ ר ָ֥ל ָּמ ה ֶּ֖זה ִּת ְׁש ַ֣א ל ִל ְׁש ִ֑מ י ַו ְי ָ֥ב ֶר ְך ֹא֖ת ֹו ָֽׁש ם‬
“He said to him, ‘What is your name?’ He replied, ‘Jacob.’ He said, ‘No longer will it be said that
your name is Jacob, but Israel, for you have striven with the Divine and with man and have
overcome.’ Then Jacob inquired, and he said, ‘Tell me, please, your name.’ And he said, ‘Why
then do you inquire of my name?’ And he blessed him there." (Genesis 32:28-30)

‫ַו ִּי ְק ָ֧ר א ַֽי ֲע ֹ֛ק ב ֵׁ֥ש ם ַה ָּמ ֖ק ֹום ְּפ ִנ יֵ֑א ל ִּֽכ י־ָר ִ֤א יִת י ֱא ֹלִה י֙ם ָּפ ִ֣נים ֶא ל־ָּפ ִ֔נים ַו ִּת ָּנ ֵ֖צ ל ַנ ְפ ִֽׁש י‬
So Jacob called the name of the place Peniel, “For I have seen the Divine face to face yet my
life was spared.” (Genesis 32:31)

Although little is known about the ‘man’ who accosts Jacob at the Jabbok, the encounter has an
other-wordly quality to it. Following its conclusion, Jacob states, “For I have seen the Divine face
to face yet my life was spared.”

In the encounter, note the change in Jacob’s name. The name ‘Jacob’ is the name used for
transfer of the birthright; and so, too, it is his true designation at the time of Isaac’s blessing and
Isaac’s transfer of legacy. The name Jacob is acknowledged by both Esau and Isaac at that
time, as is written: “And he said, ‘Is it for this reason that he was named Jacob? For he has
deceived me twice: he took my birthright, and behold, now he has taken my blessing.’ And he
said, ‘Have you not reserved a blessing for me?’ And Isaac answered and said to Esau,
‘Behold, I made him a master over you, and I gave him all his brothers as servants…’”(Genesis
27:36-37)

And yet, the verse, “Is it for this reason that he was named Jacob?...” suggests that Esau may
have come to the realization that the validity of Isaac’s blessing might depend on a name. In
fact, the Divine Decree itself might depend on a name. For Abram and Sarai are barren, yet
following a name change, Sarai conceives.(Genesis 17:5, 17:15)

It is noted that the name ‘Jacob’ is also Jacob’s designation at the time of covenant at Galeed.
In that passage, Rachel takes Laban’s terebinths, and meanwhile, Jacob is left unawares.
When Laban accuses Jacob of having stolen the terebinths, Jacob vows innocence for himself
and his household. Jacob’s ignorance regarding Rachel’s act has resulted in the
pronouncement of a false vow.

One should likely assume that, if Laban had succeeded in discovering the whereabouts of his
terebinth, he would not have acceded to covenant with Jacob. In the midst of covenant, then,
Jacob has sworn in the Name of the God of Abraham and Dread of Isaac: over a covenant that
might be invalid due to violation of a precondition.

Note the significance of a name and vow. At Galeed, Jacob’s word was called into question on
account of an accidental false vow and questionable covenant. Now, at the Jabbok, Jacob’s
own name is called into question: and with it, all of the previous-described events that might
depend on a name.

Some elements — such as Isaac’s first blessing to Jacob [not the El Shaddai blessing] and the
birthright upon which it depends — have already been vindicated in prophecy at Beth El. Such
blessings, including property and family legacy, are presumed to remain in force despite the
change in designation. Still, blessings of rule and full Patriarchy contained within Isaac’s El
Shaddai blessing, namely, “may you be a congregation of peoples” and “may He grant you the
blessing of Abraham to you and your offspring,” have yet to be upheld in prophecy. At this
point, Jacob has been blessed with partial legacy only.
Isaac’s first blessing to Jacob

‫ַו ִּי ַּג ׁ֙ש ַו ִּי ַּׁש ק־֔ל ֹו ַו ָּ֛יַר ח ֶא ת־ֵ֥ר יַח ְּב ָג ָ֖ד יו ַו ְי ָֽב ֲר ֵ֑כ הּו ַו ֹּ֗י אֶמ ר ְר ֵא ֙ה ֵ֣ר יַח ְּב ִ֔ני ְּכ ֵ֣ר יַח ָׂש ֶ֔ד ה ֲא ֶׁ֥ש ר ֵּֽב ֲר ֖כ ֹו ְי ֹה ָֽו ה‬
‫ְו ִיֶּת ן־ְל ָ֙ך ָֽה ֱא ֹלִ֔ה ים ִמ ַּ֨ט ל ַה ָּׁש ַ֔מ ִים ּוִמ ְׁש ַמ ֵּ֖נ י ָה ָ֑א ֶר ץ ְו ֹ֥ר ב ָּד ָ֖ג ן ְו ִת יֽר ׁש‬
‫ַֽי ַע ְב ֣ד ּוָך ַע ִּ֗מ ים (כתיב וישתחו) ְל ָ֙ך ְל ֻא ִּ֔מ ים ֱה ֵ֤ו ה ְג ִב י֙ר ְל ַאֶ֔ח יָך ְו ִיְׁש ַּֽת ֲח ֥ו ּו ְ֖ל ָך ְּב ֵ֣ני ִא ֶּ֑מ ָך ֹֽא ֲר ֶ֣ר יָך ָא֔ר ּור ּוְמ ָֽב ֲר ֶ֖כ יָך‬
‫ָּב ֽר ּוְך‬
“And he [Isaac] said, ‘Behold, the fragrance of my son is like the fragrance of a field, which
the Lord has blessed! And may the Lord give you of the dew of the heavens and [of] the
fatness of the earth and an abundance of grain and wine. Nations shall serve you and
kingdoms shall bow down to you. You shall be a master over your brothers, and your
mother’s sons shall bow down to you. Those who curse you shall be cursed, and those who
bless you shall be blessed.’”1 (Genesis 27:27-29)

Jacob’s first prophecy at Beth El on the road to Haran

‫ַו ַּֽי ֲח ֹ֗ל ם ְו ִה ֵּ֤נה ֻס ָּל ֙ם ֻמ ָּ֣צ ב ַ֔א ְר ָצ ה ְו ֹראׁ֖ש ֹו ַמ ִּ֣ג יַע ַה ָּׁש ָ֑מ ְי ָמ ה ְו ִה ֵּנ ֙ה ַמ ְל ֲא ֵ֣כ י ֱא ֹלִ֔ה ים ֹעִ֥ל ים ְו ֹֽי ְר ִ֖ד ים ּֽב ֹו‬
‫ְו ִה ֵּ֨נ ה ְי ֹהָ֜וה ִנ ָּ֣צ ב ָע ָל י֘ו ַו ֹּיאַמ ֒ר ֲא ִ֣נ י ְי ֹה ָ֗ו ה ֱא ֹלֵה ֙י ַאְב ָר ָ֣ה ם ָאִ֔ב יָך ֵֽו אֹלֵ֖ה י ִיְצ ָ֑ח ק ָה ָ֗א ֶר ץ ֲא ֶׁ֤ש ר ַא ָּת ֙ה ֹׁשֵ֣כ ב ָע ֶ֔ל יָה ְל ָ֥ך‬
‫ֶא ְּת ֶ֖נ ָּנ ה ּוְל ַז ְר ֶֽע ָך‬
‫ְו ָה ָ֤י ה ַז ְר ֲע ָ֙ך ַּֽכ ֲע ַ֣פ ר ָה ָ֔א ֶר ץ ּוָֽפ ַר ְצ ָּ֛ת ָ֥יָּמ ה ָו ֵ֖קְד ָמ ה ְו ָצ ֹ֣פ ָנ ה ָו ֶ֑נְג ָּב ה ְו ִנ ְב ְר ֥כ ּו ְב ָ֛ך ָּכ ל־ִמ ְׁש ְּפ ֹ֥ח ת ָֽה ֲא ָד ָ֖מ ה ּוְב ַז ְר ֶֽע ָך‬
“And he dreamed, and behold a ladder set up on the ground and the top of it reached to
heaven; and behold the angels of God were ascending and descending on it. And behold,
the Lord was standing over him, and He said, ‘I am the Lord, the God of Abraham your father,
and the God of Isaac; the land upon which you are lying — to you will I give it and to your
seed. And your seed will be as the dust of the earth, and you shall spread abroad to the west
and to the east and to the north and to the south; and in you and in your seed will all the
families of the earth be blessed.”2 (Genesis 28:12-14)

Isaac’s second blessing to Jacob

‫ְו ֵ֤א ל ַׁש ַּד ֨י ְי ָב ֵ֣ר ְך ֹֽא ְת ָ֔ך‬

‫ְו ִיֶּת ן־ְל ָ֙ך ֶא ת־ִּב ְר ַּ֣כ ת ַאְב ָר ָ֔ה ם ְל ָ֖ך ּוְל ַז ְר ֲע ָ֣ך ִא ָּ֑ת ְך ְל ִר ְׁש ְּת ָ֙ך ֶא ת־ֶ֣א ֶר ץ ְמ ֻג ֶ֔ר יָך ֲא ֶׁש ר־ָנ ַ֥ת ן ֱא ֹלִ֖ה ים ְל ַאְב ָר ָֽה ם‬
“So Isaac summoned Jacob and blessed him...And may El Shaddai bless you, make you
fruitful and make you numerous, and may you be a congregation of peoples. May He grant
you the blessing of Abraham to you and to your offspring with you, that you may possess the
land of your sojourns which God gave to Abraham.”3 (Genesis 28:3-4)

1
The first of Isaac’s blessings to Jacob, and not an El Shaddai blessing.
2
The first of Jacob’s prophecy at Beth El, and not an El Shaddai prophecy.
3
The second of Isaac’s blessings to Jacob, invoking the Name El Shaddai
In the box above, it can be seen that Abraham’s and Jacob’s paths diverge at the Jabbok. For
whereas Abraham’s name, from Abram to Abraham, coincides with a prophecy that invokes the
Name El Shaddai, Jacob’s name-change at the Jabbok involves no such mention of El Shaddai.

At this point, it is not yet clear whether Jacob’s change in designation at the Jabbok will come to
constitute a good or an evil tiding. On one hand, the name change might call into question
Isaac’s El Shaddai blessing to ‘Jacob.’ If Jacob is not Jacob, but rather Israel, then it is possible
that Jacob, a.k.a. ‘Israel’, will not merit full-fledged patriarchal status as had been intended by
Isaac.

Alternatively, the name change might function to spare Jacob from the shame of false vow and
covenant. If so, then this change in designation has functioned to ‘wipe the slate clean.’
 Abram’s prophecy and change in designation

‫ַו ְי ִ֣ה י ַאְב ָ֔ר ם ֶּב ן־ִּת ְׁש ִ֥ע ים ָׁש ָ֖נ ה ְו ֵ֣ת ַׁש ע ָׁש ִ֑נים ַו ֵּי ָ֨ר א ְי ֹהָ֜וה ֶא ל־ַאְב ָ֗ר ם ַו ֹּ֤י אֶמ ר ֵא ָל י֙ו ֲא ִנ י־ֵ֣א ל ַׁש ַּ֔ד י ִה ְת ַה ֵּ֥ל ְך ְל ָפ ַ֖נ י ֶֽו ְה ֵ֥יה‬
‫ָת ִֽמ ים‬
‫ְו ֶא ְּת ָ֥נה ְב ִר יִ֖ת י ֵּב יִ֣ני ּוֵב יֶ֑נָך ְו ַאְר ֶּ֥ב ה ֽא ֹוְת ָ֖ך ִּב ְמ ֹ֥א ד ְמ ֹֽא ד‬
‫ַו ִּי ֹּ֥פ ל ַאְב ָ֖ר ם ַע ל־ָּפ ָ֑ניו ַו ְי ַד ֵּ֥ב ר ִא ּ֛ת ֹו ֱא ֹלִ֖ה ים ֵל אֹֽמ ר‬
‫ֲא ִ֕ני ִה ֵּ֥נה ְב ִר יִ֖ת י ִא ָּ֑ת ְך ְו ָה ִ֕ייָת ְל ַ֖א ב ֲה ֥מ ֹון ּגֹוִֽים‬
‫ְו ֹֽל א־ִיָּק ֵ֥ר א ֛ע ֹוד ֶא ת־ִׁש ְמ ָ֖ך ַאְב ָ֑ר ם ְו ָה ָ֤י ה ִׁש ְמ ָ֙ך ַאְב ָר ָ֔ה ם ִּ֛כ י ַאב־ֲה ֥מ ֹון ּגֹוִ֖ים ְנ ַת ִּֽת יָך‬
“When Abram was 99 years old, the Lord appeared to Abram and said to him, ‘I am El
Shaddai; walk before Me and be perfect. I will set My covenant between Me and you, and I
will increase you most exceedingly.” “as for Me, this is My covenant with you: You shall be a
father a multitude of nations; your name shall no longer be called Abram, but your name shall
be Abraham, for I have made you the father of a multitude of nations.” 1 (Genesis 17:1-5)

Jacob at the Jabbok and change in designation

‫ַו ִּי ָּו ֵ֥ת ר ַֽי ֲע ֹ֖ק ב ְל ַב ּ֑ד ֹו ַו ֵּֽי ָאֵ֥ב ק ִא יׁ֙ש ִע ּ֔מ ֹו ַ֖ע ד ֲע ֥ל ֹות ַה ָּֽׁש ַח ר‬
‫ַו ַּ֗י ְר א ִּ֣כ י ֹ֤ל א ָי ֹכ֙ל ֔ל ֹו ַו ִּי ַּ֖ג ע ְּב ַכ ף־ְי ֵר ֑כ ֹו ַו ֵּ֨ת ַק ֙ע ַּכ ף־ֶ֣יֶר ְך ַֽי ֲע ֹ֔ק ב ְּב ֵה ָֽא ְב ֖ק ֹו ִע ּֽמ ֹו‬
‫ַו ֹּ֣י אֶמ ר ַׁש ְּל ֵ֔ח ִנ י ִּ֥כ י ָע ָ֖ל ה ַה ָּׁ֑ש ַח ר ַו ֹּ֨י אֶמ ֙ר ֹ֣ל א ֲא ַׁש ֵּֽל ֲח ָ֔ך ִּ֖כ י ִא ם־ֵּֽב ַר ְכ ָּֽת ִנ י‬
‫ַו ֹּ֥י אֶמ ר ֵא ָ֖ל יו ַמ ה־ְּׁש ֶ֑מ ָך ַו ֹּ֖י אֶמ ר ַֽי ֲע ֹֽק ב‬
‫ַו ֹּ֗י אֶמ ר ֹ֤ל א ַֽי ֲע ֹק֙ב ֵֽי ָאֵ֥מ ר עֹו֙ד ִׁש ְמ ָ֔ך ִּ֖כ י ִא ם־ִיְׂש ָר ֵ֑א ל ִּֽכ י־ָׂש ִ֧ר יָת ִע ם־ֱא ֹלִ֛ה ים ְו ִע ם־ֲא ָנ ִׁ֖ש ים ַו ּתּוָֽכ ל‬
‫ַו ִּי ְׁש ַ֣א ל ַֽי ֲע ֹ֗ק ב ַו ֹּ֨י אֶמ ֙ר ַה ִּֽג יָד ה־ָּ֣נא ְׁש ֶ֔מ ָך ַו ֹּ֕יאֶמ ר ָ֥ל ָּמ ה ֶּ֖זה ִּת ְׁש ַ֣א ל ִל ְׁש ִ֑מ י ַו ְי ָ֥ב ֶר ְך ֹא֖ת ֹו ָֽׁש ם‬
“Jacob was left alone and a man wrestled with him until the break of dawn. When he
perceived that he could not overcome him, he struck the socket of his hip; so Jacob’s hip-
socket was dislocated as he wrestled with him. Then he said, ‘Let me go, for dawn has
broken.’ and he said, ‘I will not let you go unless you bless me.’ He said to him, ‘What is your
name?’ He replied, ‘Jacob.’ He said, ‘No longer will it be said that your name is Jacob, but
Israel, for you have striven with the Divine and with man and have overcome.’ Then Jacob
inquired, and he said, ‘Tell me, please, your name.’ And he said, ‘Why then do you inquire of
my name?’ And he blessed him there.”2 (Genesis 32:25-30)

1
Abram’s prophecy and change in designation, that invokes El Shaddai
2
Jacob’s change in designation at the Jabbok that does not invoke El Shaddai

Trials
Following the other-worldly encounter at the Jabbok is a passage in which Jacob is tested: both
in the aforementioned reconnaissance with Esau, and again in a battle with Shechem. These
tests appear to have been designed so as to address three different faculties that will be
required from Jacob as an Israelite Patriarch. In the reconnaissance with Esau, Jacob
demonstrates that he is capable of engaging in effective diplomacy. In the encounter with
Shechem, Jacob’s household demonstrates that they are ready to go to war when required.
Shechem
Jacob’s daughter Dina is adducted and raped by Shechem, and in response, the sons of Jacob
resolve to exact bloody revenge from the Shechemite people. As is written:

‫ַו ֵּת ֵ֤צ א ִד יָנ ֙ה ַּב ת־ֵל ָ֔א ה ֲא ֶׁ֥ש ר ָֽי ְל ָ֖ד ה ְל ַֽי ֲע ֹ֑ק ב ִל ְר ֖א ֹות ִּב ְב ֥נ ֹות ָה ָֽא ֶר ץ‬
‫ַו ַּ֨י ְר א ֹאָ֜ת ּה ְׁש ֶ֧כ ם ֶּב ן־ֲח ֛מ ֹור ַֽה ִח ִּ֖ו י ְנ ִׂ֣ש יא ָה ָ֑א ֶר ץ ַו ִּי ַּ֥קח ֹאָ֛ת ּה ַו ִּי ְׁש ַּ֥כ ב ֹאָ֖ת ּה ַו ְי ַע ֶּֽנ ָה‬
‫ַו ֹּ֣י אֶמ ר ְׁש ֶ֔כ ם ֶא ל־ֲח ֥מ ֹור ָאִ֖ב יו ֵל אֹ֑מ ר ַק ח־ִ֛ל י ֶא ת־ַה ַּי ְל ָּ֥ד ה ַה ֹּ֖ז את ְל ִא ָּֽׁש ה‬
‫ְו ַֽי ֲע ֹ֣ק ב ָׁש ַ֗מ ע ִּ֤כ י ִט ֵּמ ֙א ֶא ת־ִּד יָ֣נה ִב ּ֔ת ֹו ּוָב ָ֛ניו ָה ֥י ּו ֶא ת־ִמ ְק ֵ֖נ הּו ַּב ָּׂש ֶ֑ד ה ְו ֶֽה ֱח ִ֥ר ׁש ַֽי ֲע ֹ֖ק ב ַע ד־ֹּבָֽא ם‬
‫ַו ֵּי ֵ֛צ א ֲח ֥מ ֹור ֲא ִֽב י־ְׁש ֶ֖כ ם ֶא ל־ַֽי ֲע ֹ֑ק ב ְל ַד ֵּ֖ב ר ִא ּֽת ֹו‬
‫ּוְב ֵ֣ני ַֽי ֲע ֹ֗ק ב ָּ֤ב אּו ִמ ן־ַה ָּׂש ֶד ֙ה ְּכ ָׁש ְמ ָ֔ע ם ַו ִּי ְת ַע ְּצ בּ֙ו ָֽה ֲא ָנ ִׁ֔ש ים ַו ִּ֥יַח ר ָל ֶ֖ה ם ְמ ֹ֑א ד ִּ֣כ י ְנ ָב ָ֞ל ה ָע ָׂ֣ש ה ְב ִיְׂש ָר ֵ֗א ל ִל ְׁש ַּכ ֙ב‬
‫ֶא ת־ַּב ת־ַֽי ֲע ֹ֔ק ב ְו ֵ֖כ ן ֹ֥ל א ֵֽי ָע ֶֽׂש ה‬
“Now Dina, the daughter of Leah, whom she had born to Jacob, went out to look over the
daughters of the land. Shechem, son of Hamor the Hivvite, prince of the earth, saw her; he took
her, lay with her, and violated her…. And Shechem spoke to Hamor, his father, saying, ‘Take
me this girl for a wife.’ Now Jacob heard that he had defiled his daughter Dina; so Jacob kept
silent until their arrival. Hamor, Shechem’s father, went out to Jacob to speak to him. Jacob’s
sons arrived from the field, when they heard; the men were distressed, and were fired with
indignation. For an outrage had been committed in Israel in his lying with a daughter of Jacob:
such a thing shall not be done!” (Genesis 34:1-7)

‫ַו ַּֽי ֲע ֨נ ּו ְב ֵנ י־ַֽי ֲע ֹ֜ק ב ֶא ת־ְׁש ֶ֨כ ם ְו ֶא ת־ֲח ֥מ ֹור ָאִ֛ב יו ְּב ִמ ְר ָ֖מ ה‬
‫ַו ֹּֽי אְמ ֣ר ּו ֲא ֵל יֶ֗ה ם ֹ֤ל א נּוַכ ֙ל ַֽל ֲע ׂשֹו֙ת ַה ָּד ָ֣ב ר ַה ֶּ֔ז ה ָל ֵת ֙ת ֶא ת־ֲא ֹחֵ֔ת נּו ְל ִ֖א יׁש ֲא ֶׁש ר־֣ל ֹו ָע ְר ָ֑ל ה‬
‫ַא ְך־ְּב ֹ֖ז את ֵנ ֣א ֹות ָל ֶ֑כ ם ִ֚א ם ִּֽת ְה ֣י ּו ָכ ֹ֔מ נּו ְל ִה ֹּ֥מ ל ָל ֶ֖כ ם ָּכ ל־ָז ָֽכ ר‬
‫ְו ָנ ַ֤ת ּנּו ֶא ת־ְּב ֹנֵ֨ת ינּ֙ו ָל ֶ֔כ ם ְו ֶא ת־ְּב ֹֽנ ֵת יֶ֖כ ם ִנ ַּק ח־ָ֑ל נּו‬
‫ַו ִּֽי יְט ֥ב ּו ִד ְב ֵר יֶ֖ה ם ְּב ֵע יֵ֣ני ֲח ֑מ ֹור ּוְב ֵע יֵ֖נ י ְׁש ֶ֥כ ם ֶּב ן־ֲח ֽמ ֹור‬
‫ְו ֹֽל א־ֵא ַ֤ח ר ַה ַּ֨נ ַע ֙ר‬
‫ַו ִּי ְׁש ְמ ֤ע ּו ֶא ל־ֲח מֹו֙ר ְו ֶא ל־ְׁש ֶ֣כ ם ְּב ֔נֹו ָּכ ל־ֹֽי ְצ ֵ֖א י ַׁ֣ש ַע ר ִע י֑ר ֹו ַו ִּי ֹּ֨מ לּ֙ו ָּכ ל־ָז ָ֔כ ר ָּכ ל־ֹֽי ְצ ֵ֖א י ַׁ֥ש ַע ר ִע יֽר ֹו‬
‫ ִּֽב ְה יֹוָ֣ת ם ֹּֽכ ֲא ִ֗ב ים ַו ִּי ְק ֣ח ּו ְׁש ֵֽנ י־ְב ֵֽנ י־ַֽ֠י ֲע ֹ֠ק ב ִׁש ְמ ֨ע ֹון ְו ֵל ִ֜וי ֲא ֵ֤ח י ִד יָנ ֙ה ִ֣א יׁש ַח ְר ּ֔ב ֹו ַו ָּי ֹ֥ב אּו ַע ל־ָה ִ֖ע יר ֶּ֑ב ַט ח ַו ַּֽי ַה ְר ֖ג ּו‬... ‫ַו ְי ִה ֩י‬
‫ָּכ ל־ָז ָֽכ ר‬
“Jacob’s sons answered Shechem and his father Hamor cleverly…. They said to them ‘We
cannot do this thing, to give our sister to a man who is uncircumcised…. Only on this condition
will we acquiesce to you: If you become like us by letting every male among you become
circumcised. Then we will give our daughters to you, and take your daughters to ourselves….
Their proposal seemed good in the view of Hamor, and in the view of Shechem, Hamor’s son.
The youth did not delay…. All the people who depart through the gate of his city listened to
Hamor and to his son Shechem, and all the males, all who depart through the gate of his city,
were circumcised. And it came to pass...when they were in pain, that two of Jacob’s sons,
Simeon and Levi, Dina’s brothers, each took his sword and they came upon the city confidently,
and killed every male.” (Genesis 34:13-25)

Multiple Biblical sources — including the Book of Hosea, Tractate Makkot in the Babylonian
Talmud, and the Seforno Rabbinic commentary — provide a backdrop to this story. The
Shechemite region appears to have been known for its violence and brutality, as is written:
 ‫ּוְכ ַח ֵּ֨כ י ִ֜א יׁש ְּג דּוִ֗ד ים ֶח ֶב ר ֹּ֣כ ֲה ִ֔נים ֶּ֖ד ֶר ְך ְי ַר ְּצ ֣ח ּו ֶׁ֑ש ְכ ָמ ה ִּ֥כ י ִז ָּ֖מ ה ָע ֽׂש ּו‬
“And as troops of robbers wait for a man, so does the band of priests; they murder in the way
toward Shechem...”(Hosea 6:9)

,‫ ֶּד ֶר ְך ְי ַר ְּצ חּו ֶׁש ְכ ָמ ה ְו גֹו׳״‬,‫ ״ּוְכ ַח ֵּכ י ִא יׁש ְּג דּוִד ים ֶח ֶב ר ֹּכֲה ִנ ים‬:‫ ִּד ְכ ִת יב‬,‫ ִּב ְׁש ֶכ ם ָנ ֵמ י ְׁש ִכ יִח י רֹוְצ ִח ים‬:‫ָאַמ ר ַא ָּב ֵי י‬
‫ ְּכ ֹכֲה ִנ ים ַה ָּל לּו ֶׁש ִּמ ְת ַח ְּב ִר ין ַל ְח לֹוק‬,‫ ֶׁש ָה יּו ִמ ְת ַח ְּב ִר ין ַל ֲה רֹוג ְנ ָפ ׁשֹות‬:‫ַמ אי ״ֶח ֶב ר ֹּכֲה ִנ ים״? ָאַמ ר ַר ִּב י ֶא ְל ָע ָז ר‬
‫ְּת רּומֹות ְּב ֵב ית ַה ֳּג ָר נֹות‬
“Abaye said: Murderers are also common in Shechem, as it is written: “And as troops of robbers
wait for a man, so does the band of priests; they murder in the way toward Shechem, [yes, they
commit enormity]” (Hosea 6:9). What is “the band of priests”? Rabbi Elazar says: That they
would band together to kill people, like those priests who band together to distribute teruma
[among themselves] in the granaries.” (Tractate Makkot 10a of the Babylonian Talmud)

‫היה זה גמול מורגל אצלם שלקחו ראשי העיר בנות העם בלתי רשות לנשים או לפלגשים ע"ד ויקחו להם‬
‫נשים מכל אשר בחרו‬
“It was a customary benefit among them [the Shechemites] for the leaders of the city to take the
daughters of the people without permission for wives or concubines; and they took for
themselves women from whomever they chose.” (Seforno on Genesis 34:27:1)

However, beyond the above, the brutality inherent to Shechemite society might be best
expressed within the Genesis vignette itself. For when requested by the Shechemite leaders to
circumicise themselves, all Shechemite males — children and adults alike — rapidly assent to
[or are coerced into] circumcision. Such would have been performed without anaesthesia or
sterile technique, and so, too, one suspects, with enforcers and onlookers to ensure
compliance. If the men of Shechem feared the pain and sexual exposure inherent to this event,
they presumably feared the consequences of rebellion even more.

Such is the context of Jacob’s sons’ immediate and aggressive response to Dina’s rape.

A prophetic blessing in the Name of El Shaddai

Having triumphed over the aforementioned challenges, Jacob arrives at Beth El once again to
receive the Patriarchal prophetic blessing: the blessing of El Shaddai. Jacob thus merits to
become the third great Israelite Patriarch.

‫ַו ֵּי ָ֨ר א ֱא ֹלִ֤ה ים ֶא ל־ַֽי ֲע ֹק֙ב ֔ע ֹוד ְּב ֹב֖א ֹו ִמ ַּפ ַּ֣ד ן ֲא ָ֑ר ם ַו ְי ָ֖ב ֶר ְך ֹאֽת ֹו‬
‫ַו ֹּֽי אֶמ ר־֥ל ֹו ֱא ֹלִ֖ה ים ִׁש ְמ ָ֣ך ַֽי ֲע ֹ֑ק ב ֹֽל א־ִיָּק ֵר ֩א ִׁש ְמ ָ֨ך ֜ע ֹוד ַֽי ֲע ֹ֗ק ב ִּ֤כ י ִא ם־ִיְׂש ָר ֵא ֙ל ִֽיְה ֶ֣י ה ְׁש ֶ֔מ ָך ַו ִּי ְק ָ֥ר א ֶא ת־ְׁש ֖מ ֹו ִיְׂש ָר ֵֽא ל‬
‫ַו ֹּ֩יאֶמ ֩ר ֨ל ֹו ֱא ֹלִ֜ה ים ֲא ִ֨נ י ֵ֤א ל ַׁש ַּד ֙י ְּפ ֵ֣ר ה ּוְר ֵ֔ב ה ּ֛ג ֹוי ּוְק ַ֥ה ל ּגֹוִ֖ים ִֽיְה ֶ֣יה ִמ ֶּ֑מ ָּך ּוְמ ָל ִ֖כ ים ֵֽמ ֲח ָל ֶ֥צ יָך ֵי ֵֽצ אּו‬
‫ְו ֶא ת־ָה ָ֗א ֶר ץ ֲא ֶׁ֥ש ר ָנ ַ֛ת ִּת י ְל ַאְב ָר ָ֥ה ם ּוְל ִיְצ ָ֖ח ק ְל ָ֣ך ֶא ְּת ֶ֑נָּנ ה ּוְל ַז ְר ֲע ָ֥ך ַֽא ֲח ֶ֖ר יָך ֶא ֵּ֥ת ן ֶא ת־ָה ָֽא ֶר ץ‬
“And God appeared to Jacob again when he came from Padan Aram, and He blessed him.
Then God said to him: ‘Your name is Jacob. Your name will not always be called Jacob, but
Israel will be your name.’ Thus He called his name Israel. And God said to him, ‘I am El
Shaddai. Be fruitful and multiply; a nation and a congregation of nations shall descend
from you, and kings shall issue from your loins. The land that I gave to Abraham and to
Isaac, I will give to you; and to your offspring after you I will give the land.’”(Genesis 35:9-12)

In comparing Jacob’s prophetic blessing in the Name of El Shaddai to the encounter at the
Jabbok, a difference is noted regarding Jacob’s re-naming. At the Jabbok, the man instructs
Jacob, “No longer will it be said that your name is Jacob, but Israel, for you have striven with the
Divine and with man and have overcome.” At the Jabbok, then, the man’s words suggest that
Jacob’s name may have been changed irrevocably. Previous contracts and agreements might
be affected accordingly.

In contrast, at Beth El, God instructs, ‘Your name is Jacob. Your name will not always be called
Jacob, but Israel will be your name.’ At Beth El, Jacob’s name is changed, and yet it also
remains as it was. Jacob shall be called Israel, but Jacob is also Jacob for the purpose of this
prophecy. Thus, all former contracts involving the name Jacob remain, apparently, as they
were.
Abraham’s prophecy and change in designation: Patriarchal selection

‫ַו ְי ִ֣ה י ַאְב ָ֔ר ם ֶּב ן־ִּת ְׁש ִ֥ע ים ָׁש ָ֖נ ה ְו ֵ֣ת ַׁש ע ָׁש ִ֑נים ַו ֵּי ָ֨ר א ְי ֹהָ֜וה ֶא ל־ַאְב ָ֗ר ם ַו ֹּ֤י אֶמ ר ֵא ָל י֙ו ֲא ִנ י־ֵ֣א ל ַׁש ַּ֔ד י ִה ְת ַה ֵּ֥ל ְך ְל ָפ ַ֖נ י ֶֽו ְה ֵ֥יה‬
‫ָת ִֽמ ים‬
‫ְו ֶא ְּת ָ֥נה ְב ִר יִ֖ת י ֵּב יִ֣ני ּוֵב יֶ֑נָך ְו ַאְר ֶּ֥ב ה ֽא ֹוְת ָ֖ך ִּב ְמ ֹ֥א ד ְמ ֹֽא ד‬
‫ַו ִּי ֹּ֥פ ל ַאְב ָ֖ר ם ַע ל־ָּפ ָ֑ניו ַו ְי ַד ֵּ֥ב ר ִא ּ֛ת ֹו ֱא ֹלִ֖ה ים ֵל אֹֽמ ר‬
‫ֲא ִ֕ני ִה ֵּ֥נה ְב ִר יִ֖ת י ִא ָּ֑ת ְך ְו ָה ִ֕ייָת ְל ַ֖א ב ֲה ֥מ ֹון ּגֹוִֽים‬
‫ְו ֹֽל א־ִיָּק ֵ֥ר א ֛ע ֹוד ֶא ת־ִׁש ְמ ָ֖ך ַאְב ָ֑ר ם ְו ָה ָ֤י ה ִׁש ְמ ָ֙ך ַאְב ָר ָ֔ה ם ִּ֛כ י ַאב־ֲה ֥מ ֹון ּגֹוִ֖ים ְנ ַת ִּֽת יָך‬
‫ְו ִה ְפ ֵר ִ֤ת י ֹֽא ְת ָ֙ך ִּב ְמ ֹ֣א ד ְמ ֹ֔א ד ּוְנ ַת ִּ֖ת יָך ְל גֹוִ֑ים ּוְמ ָל ִ֖כ ים ִמ ְּמ ָ֥ך ֵי ֵֽצ אּו‬
‫ַֽו ֲה ִֽקֹמִ֨ת י ֶא ת־ְּב ִר יִ֜ת י ֵּב יִ֣ני ּוֵב יֶ֗נ ָך ּוֵ֨ב ין ַז ְר ֲע ָ֧ך ַֽא ֲח ֶ֛ר יָך ְל ֹֽד ֹרָ֖ת ם ִל ְב ִ֣ר ית עֹוָ֑ל ם ִֽל ְה ֤י ֹות ְל ָ֙ך ֵֽל אֹלִ֔ה ים ּוְל ַז ְר ֲע ָ֖ך ַֽא ֲח ֶֽר יָך‬
‫ְו ָֽנ ַת ִּ֣ת י ְ֠ל ָ֠ך ּוְל ַז ְר ֲע ָ֨ך ַֽא ֲח ֶ֜ר יָך ֵ֣א ת | ֶ֣א ֶר ץ ְמ ֻג ֶ֗ר יָך ֵ֚א ת ָּכ ל־ֶ֣א ֶר ץ ְּכ ַ֔נַע ן ַֽל ֲא ֻח ַּ֖זת עֹוָ֑ל ם ְו ָה ִ֥ייִת י ָל ֶ֖ה ם ֵֽל אֹלִֽה ים‬
“When Abram was 99 years old, the Lord appeared to Abram and said to him, ‘I am El
Shaddai; walk before Me and be perfect. I will set My covenant between Me and you, and I
will increase you most exceedingly.” “as for Me, this is My covenant with you: You shall be a
father a multitude of nations; your name shall no longer be called Abram, but your name shall
be Abraham, for I have made you the father of a multitude of nations. I will make you
most exceedingly fruitful, and make nations of you; and kings shall descend from you.
I will ratify My covenant between Me and you and between your offspring after you,
throughout their generations, as an everlasting covenant, to be a God to you and to your
offspring after you; and I will give to you and to your offspring after you the land of your
sojourns – the whole of the land of Canaan – as an everlasting possession; and I shall be a
God to them.” (Genesis 17:1-8)

Jacob’s second prophecy at Beit El: Patriarchal selection

‫ַו ֵּי ָ֨ר א ֱא ֹלִ֤ה ים ֶא ל־ַֽי ֲע ֹק֙ב ֔ע ֹוד ְּב ֹב֖א ֹו ִמ ַּפ ַּ֣ד ן ֲא ָ֑ר ם ַו ְי ָ֖ב ֶר ְך ֹאֽת ֹו‬
‫ַו ֹּֽי אֶמ ר־֥ל ֹו ֱא ֹלִ֖ה ים ִׁש ְמ ָ֣ך ַֽי ֲע ֹ֑ק ב ֹֽל א־ִיָּק ֵר ֩א ִׁש ְמ ָ֨ך ֜ע ֹוד ַֽי ֲע ֹ֗ק ב ִּ֤כ י ִא ם־ִיְׂש ָר ֵא ֙ל ִֽיְה ֶ֣י ה ְׁש ֶ֔מ ָך ַו ִּי ְק ָ֥ר א ֶא ת־ְׁש ֖מ ֹו ִיְׂש ָר ֵֽא ל‬
‫ַו ֹּ֩יאֶמ ֩ר ֨ל ֹו ֱא ֹלִ֜ה ים ֲא ִ֨נ י ֵ֤א ל ַׁש ַּד ֙י ְּפ ֵ֣ר ה ּוְר ֵ֔ב ה ּ֛ג ֹוי ּוְק ַ֥ה ל ּגֹוִ֖ים ִֽיְה ֶ֣יה ִמ ֶּ֑מ ָּך ּוְמ ָל ִ֖כ ים ֵֽמ ֲח ָל ֶ֥צ יָך ֵי ֵֽצ אּו‬
‫ְו ֶא ת־ָה ָ֗א ֶר ץ ֲא ֶׁ֥ש ר ָנ ַ֛ת ִּת י ְל ַאְב ָר ָ֥ה ם ּוְל ִיְצ ָ֖ח ק ְל ָ֣ך ֶא ְּת ֶ֑נָּנ ה ּוְל ַז ְר ֲע ָ֥ך ַֽא ֲח ֶ֖ר יָך ֶא ֵּ֥ת ן ֶא ת־ָה ָֽא ֶר ץ‬
“And God appeared to Jacob again when he came from Padan Aram, and He blessed him.
Then God said to him: ‘Your name is Jacob. Your name will not always be called Jacob, but
Israel will be your name.’ Thus He called his name Israel. And God said to him, ‘I am El
Shaddai. Be fruitful and multiply; a nation and a congregation of nations shall descend
from you, and kings shall issue from your loins. The land that I gave to Abraham and
to Isaac, I will give to you; and to your offspring after you I will give the land.’”(Genesis 35:9-
12)
Prophet and Kingdom: two aspects of Abrahamic Patriarchy
In consideration of the accounts elaborated above, the designation of Abrahamic Patriarchy
would appear to be bestowed on the basis of two primary elements: religious prophecy, in the
context of the Divine Name Shaddai; and kingdom and governance, in the context of the Divine
Name El (El Elyon). Although Abraham, Isaac, and Jacob are prophets and heirs to anShaddai,
ancient prophetic family legacy, so, too, they are kings or kingly progenitors.

It is surmised herein that this Abrahamic formula of prophet and king likely harks back to an
ancient archtypal ‘before the flood’ phase.

Consider the family lineages described in Genesis chapters 4 and 5. Those before-the-flood
lineages are comprised, in part, by actors of similar disposition: Enoch, the great leader and
teacher; and Lamech, the flailing scion of an inherited legacy. In Cain’s lineage, Enoch is the
proverbial ruler: he is a great city builder whose name graces the city founded by his progenitor
Cain. In Seth’s lineage, Enoch is the proverbial holy man: he is a great religious leader who
‘walks with God.’

Like the ancient proverbial Enoch of Seth’s lineage, it is observed that Abraham, Isaac, and
Jacob are holy men worthy of prophecy. So, too, like the proverbial Enoch of Cain’s lineage,
Abraham, Isaac, and Jacob demonstrate their proficiency in rule and in battle.

At the beginnings of their quests, these would-be scions of a great prophetic line are blessed in
initial/early prophecy. Later, after passing many and varied tests in battle and diplomacy,
Abraham, Isaac, and Jacob merit a blessing denoting a higher level of Patriarchal and royal
status: that of prophetic blessing in the name of El Shaddai. Such would appear to constitute
the manner by which a patriarch is tested and selected.

Covenant of the Parts: a template for the future

This section explores the general pattern for the Covenant of the Parts, Genesis 15, as it plays
out in other parts of the Pentateuch. More specifically, the ‘Covenant of the Parts’ pattern is
identified herein in Jacob’s struggle at the Jabbok (Genesis 32), in Balaam’s preparation for
prophecy (Numbers 22-23), and elsewhere. The identification and elaboration of the pattern
contained within the aforesaid Covenant of the Parts – provided herein – begins with a literary
exploration the vignette in Numbers involving Balaam.

Balaam’s curse
In the following vignette, Balak requests aid from Balaam in the form of a curse. Balaam,
meanwhile, rephrases Balak’s request, replacing ‘‫( ’ארה‬curse) with ‘‫( ’קבה‬curse).

‫ְו ַע ָּת ֩ה ְל ָכ ה־ָּ֨נ א ָֽא ָר ה־ִּ֜ל י ֶא ת־ָה ָ֣ע ם ַה ֶּ֗ז ה ִּֽכ י־ָע ֥צ ּום הּו֙א ִמ ֶּ֔מ ִּנ י אּוַ֤ל י אּוַכ ֙ל ַנ ֶּכ ה־ּ֔ב ֹו ַו ֲא ָג ְר ֶׁ֖ש ּנּו ִמ ן־ָה ָ֑א ֶר ץ ִּ֣כ י ָי ַ֗ד ְע ִּת י ֵ֤א ת‬
‫ר‬
‫ֲא ֶׁש ר־ְּת ָב ֵר ְ֙ך ְמ ֹבָ֔ר ְך ַו ֲא ֶׁ֥ש ר ָּת ֹ֖א ר יּוָֽא ׃‬
“So come now, curse [‫ ]ארר‬this people for me, for it is mightier than I; perhaps I can thus
handicap it and drive it out of the land. For I know that whomever you bless is blessed indeed,
and whomever you curse is cursed.” (Numbers 22:6)

‫ְך‬
‫ַו ָּי ֹ֥ב א ֱא ֹלִ֖ה ים ֶא ל־ִּב ְל ָ֑ע ם ַו ֹּ֕יאֶמ ר ִ֛מ י ָה ֲא ָנ ִׁ֥ש ים ָה ֵ֖א ֶּל ה ִע ָּֽמ ׃‬
‫ַו ֹּ֥י אֶמ ר ִּב ְל ָ֖ע ם ֶא ל־ָה ֱא ֹלִ֑ה ים ָּב ָ֧ל ק ֶּב ן־ִצ ֹּ֛פ ר ֶ֥מ ֶל ְך מֹוָ֖א ב ָׁש ַ֥ל ח ֵא ָֽל י‬
‫ִה ֵּ֤נ ה ָה ָע ֙ם ַה ֹּיֵ֣צ א ִמ ִּמ ְצ ַ֔ר ִים ַו ְי ַ֖כ ס ֶא ת־ֵ֣ע ין ָה ָ֑א ֶר ץ ַע ָּ֗ת ה ְל ָ֤כ ה ָֽקָב ה־ִּל ֙י ֹא֔ת ֹו אּוַ֥ל י אּוַ֛כ ל ְל ִה ָּ֥ל ֶח ם ּ֖ב ֹו ְו ֵג ַר ְׁש ִּֽת יו‬

“And God came to Balaam and said, “Who are these men with you? And Balaam said to God,
“Balak son of Zippor, king of Moab, sent [this] to me: ‘Here is a people that came out from Egypt
and hides the eye of the earth. Come now and curse [‫ ]קבה‬it for me; perhaps I can engage them
in battle and drive them off.” (Numbers 22:9-11)

Stab-curse vs. sacrifice-curse

Above, two roots ‘to curse’ are noted: the root [‫]ארר‬, ‘arar’ – the presumed root of ‘‫’ארה‬, above –
spoken by Balak; and the root [‫]קבה‬, ‘kaba’, utilized by Balaam in rephrasing Balak’s words.

Curse of war: [‫]ארר‬

The root [‫]ארר‬, ‘arar’ means ‘to curse.’ In other derivations, however, the same root [‫ ]ארר‬can
mean ‘stab’ or ‘dig’5. Consistent with the context, then, [‫ ]ארר‬is understood to represent an act of
hostility and/or war.

‫ַע ָּת ֩ה ְל ָכ ה־ָּ֨נ א ָֽא ָר ה־ִּ֜ל י‬

‘Come now and stab it for me; perhaps I can engage them in battle…’

Curse of sacrifice: [‫]קבה‬

The two roots ‘to curse’ – [‫]קבה‬, ‘kaba’ and [‫]ארר‬, ‘arar’ – differ in that the latter root [‫]קבה‬
invokes sacrifice as well as curse. The root [‫ ]קבה‬also conveys the following as per its verbal
derivations: ‘wooden foot/leg’ [‫]קב‬, ‘stump-legged person’ [‫]קב‬, ‘hollow,’ [‫‘ ]קב‬maw’ [‫]קבה‬, or
‘rennet (fatty portion) of burnt offering’ [‫]קיבה עולה‬6.

If so, then in addition to ‘curse’, the additional meaning conveyed by [‫ ]קבה‬would appear to be
that of sacrifice and sacrificial portion. Such sacrifice might take the form of a burnt offering
[Olah offering, see ‘‫’קיבת עולה‬, above], in which the entire offering is consumed in flame; or it
might constitute a type of sacrificial offering in which some parts are eaten and/or reserved for
priestly consumption [see maw [‫ ]קב‬and leg [‫]קב‬7]. Indeed, the implied reference to maw and leg
in the above excerpt suggests the sacrificial priestly portion. As is written in Deuteronomy:
5
Jastrow, Ibid.
6
Ibid.
7
Ibid.
 ‫ְו ֶ֡ז ה ִיְה ֶי ֩ה ִמ ְׁש ַּ֨פ ט ַה ֹּכֲה ִ֜נים ֵמ ֵ֣א ת ָה ָ֗ע ם ֵמ ֵ֛א ת ֹזְב ֵ֥ח י ַה ֶּ֖זַב ח ִא ם־ׁ֣ש ֹור ִא ם־ֶׂ֑ש ה ְו ָנ ַת ֙ן ַל ֹּכֵ֔ה ן ַה ְּז ֹ֥ר ַע ְו ַה ְּל ָח ַ֖י ִים ְו ַה ֵּק ָֽב ה‬

“And this then shall be the law for the priests: from those who perform the sacrifice, be it an ox
or sheep – he shall give the priest the leg, the cheeks, and the maw.” (Deuteronomy 18:3)

On a different level, after having ‘sacrificed’ a leg (to God, in wars, or otherwise), a man must
make due with hobbling on his wooden leg or other prosthetic support.

‫ַע ָּ֗ת ה ְל ָ֤כ ה ָֽקָב ה־ִּל ֙י‬

‘Come now, curse on my behalf…’
'Come now, offer an offering on my behalf…’
'Come now, hobble [it = Israel] on my behalf…’

The initial sacrificial setup

In Numbers 23, Balaam performs the following sacrifice in preparation to curse:

‫ם‬
‫ַו ֹּ֤י אֶמ ר ִּב ְל ָע ֙ם ֶא ל־ָּב ָ֔ל ק ְּב ֵנ ה־ִ֥ל י ָב ֶ֖זה ִׁש ְב ָ֣ע ה ִמ ְז ְּב ֹ֑ח ת ְו ָה ֵ֥כ ן ִל ֙י ָּב ֶ֔ז ה ִׁש ְב ָ֥ע ה ָפ ִ֖ר ים ְו ִׁש ְב ָ֥ע ה ֵא יִֽל י ׃‬
‫ַו ַּ֣יַע ׂש ָּב ָ֔ל ק ַּכ ֲא ֶׁ֖ש ר ִּד ֶּ֣ב ר ִּב ְל ָ֑ע ם ַו ַּ֨י ַע ל ָּב ָ֧ל ק ּוִב ְל ָ֛ע ם ָּ֥פ ר ָו ַ֖א ִיל ַּב ִּמ ְז ֵּֽב ַח‬

"Balaam said to Balak, ‘Build me seven altars here and prepare seven bulls and seven rams.
And Balak did as Balaam said, and Balak and Balaam offered up [a burnt offering, ‫]יעל‬: a bull
and a ram on the altar.” (Numbers 23:1-2)

Above, the initial sacrifice of bulls and rams delineates the form of a larger, hoped-for curse-
sacrifice [‫]קבה‬. In Balaam’s case, the intent is likely for a ‘burnt-offering’ type of curse: a military,
religious, political, and/or social event (or series thereof) in which the Children of Israel are
destroyed utterly. Accordingly, Baalam offers up burnt animal offerings in preparation to curse.

Ultimately, however, the curse-sacrifice is aborted – for at present, it remains inconsistent with
God’s Will.

‫ִמ ן־ֲ֠א ָ֠ר ם ַי ְנ ֵ֨ח ִנ י ָב ָ֤ל ק ֶֽמ ֶל ְך־מֹוָא֙ב ֵֽמ ַה ְר ֵר י־ֶ֔ק ֶד ם ְל ָכ ֙ה ָֽא ָר ה־ִּ֣ל י ַי ֲע ֹ֔ק ב ּוְל ָ֖כ ה ֹזֲע ָ֥מ ה ִיְׂש ָר ֵֽא ל‬
‫ָ֣מ ה ֶא ֹּ֔ק ב ֹ֥ל א ַק ֹּ֖ב ה ֵ֑א ל ּוָ֣מ ה ֶא ְז ֹ֔ע ם ֹ֥ל א ָז ַ֖ע ם ְי ֹה ָֽו ה‬

“From Aram has Balak brought me, Moab’s king from the hills of the East, [saying]: ‘Come,
curse Jacob for me; Come, rage regarding Israel!’ [But] how shall I curse whom God has not
cursed,
How shall I rage when the Lord has not raged?” (Numbers 23:7,8)
The Jabbok

The pattern noted above for Balaam – in which a small sacrifice delineates the form of a larger
curse-sacrifice [‫ – ]קבה‬is mirrored, apparently, in the Genesis account of Jacob at the Jabbok.
In the former, literary allusions to the ‘wooden leg’ [‫ ]קב‬and ‘hollow’ [‫ ]קב‬in Balaam’s intended
curse [‫ ]קבה‬recall the dislocation of Jacob’s hip from its ‘hollow’ [‫ ]קב‬at the Jabbok.

In the Balaam account, the pattern begins with a princely sacrifice of bulls and rams. At the
Jabbok, in contrast, Jacob begins the process, apparently, with a personal sacrifice of the spirit.

‫וָּ֣יׇק ם ׀ ַּב ַּ֣ל ְי ָל ה ֗ה ּוא ַו ִּי ַּ֞ק ח ֶא ת־ְׁש ֵּ֤ת י ָנ ָׁש י֙ו ְו ֶא ת־ְׁש ֵּ֣ת י ִׁש ְפ ֹחָ֔ת יו ְו ֶא ת־ַאַ֥ח ד ָע ָׂ֖ש ר ְי ָל ָ֑ד יו ַֽו ַּי ֲע ֹ֔ב ר ֵ֖א ת ַמ ֲע ַ֥ב ר ַי ֹּֽב ק‬
‫ַו ִּ֨י ָּק ֵ֔ח ם ַו ַּֽי ֲע ִב ֵ֖ר ם ֶא ת־ַה ָּ֑נַח ל ַֽו ַּי ֲע ֵ֖ב ר ֶא ת־ֲא ֶׁש ר־ֽל ֹו‬
‫ַו ִּי ָּו ֵ֥ת ר ַי ֲע ֹ֖ק ב ְל ַב ּ֑ד ֹו ַו ֵּי ָאֵ֥ב ק ִא יׁ֙ש ִע ּ֔מ ֹו ַ֖ע ד ֲע ֥ל ֹות ַה ָּֽׁש ַח ר‬
‫ַו ַּ֗י ְר א ִּ֣כ י ֹ֤ל א ָי ֹכ֙ל ֔ל ֹו ַו ִּי ַּ֖ג ע ְּב ַכ ף־ְי ֵר ֑כ ֹו ַו ֵּ֙ת ַק ֙ע ַּכ ף־ֶ֣יֶר ְך ַי ֲע ֹ֔ק ב ְּב ֵה ָֽא ְב ֖ק ֹו ִע ּֽמ ֹו‬
‫ַו ֹּ֣י אֶמ ר ַׁש ְּל ֵ֔ח ִנ י ִּ֥כ י ָע ָ֖ל ה ַה ָּׁ֑ש ַח ר ַו ֹּ֙יאֶמ ֙ר ֹ֣ל א ֲא ַֽׁש ֵּל ֲח ָ֔ך ִּ֖כ י ִא ם־ֵּב ַר ְכ ָּֽת ִנ י‬
‫ַו ֹּ֥י אֶמ ר ֵא ָ֖ל יו ַמ ה־ְּׁש ֶ֑מ ָך ַו ֹּ֖י אֶמ ר ַי ֲע ֹֽק ב‬
‫ַו ֹּ֗י אֶמ ר ֹ֤ל א ַי ֲע ֹק֙ב ֵי ָאֵ֥מ ר עֹו֙ד ִׁש ְמ ָ֔ך ִּ֖כ י ִא ם־ִיְׂש ָר ֵ֑א ל ִּֽכ י־ָׂש ִ֧ר יָת ִע ם־ֱא ֹלִ֛ה ים ְו ִע ם־ֲא ָנ ִׁ֖ש ים ַו ּתּוָֽכ ל‬
‫ַו ִּי ְׁש ַ֣א ל ַי ֲע ֹ֗ק ב ַו ֹּ֙יאֶמ ֙ר ַה ִּֽג יָד ה־ָּ֣נא ְׁש ֶ֔מ ָך ַו ֹּ֕יאֶמ ר ָ֥ל ָּמ ה ֶּ֖זה ִּת ְׁש ַ֣א ל ִל ְׁש ִ֑מ י ַו ְי ָ֥ב ֶר ְך ֹא֖ת ֹו ָֽׁש ם‬
‫ַו ִּי ְק ָ֧ר א ַי ֲע ֹ֛ק ב ֵׁ֥ש ם ַה ָּמ ֖ק ֹום ְּפ ִנ יֵ֑א ל ִּֽכ י־ָר ִ֤א יִת י ֱא ֹלִה י֙ם ָּפ ִ֣נים ֶא ל־ָּפ ִ֔נים ַו ִּת ָּנ ֵ֖צ ל ַנ ְפ ִֽׁש י‬
‫ַו ִּֽי ְז ַֽר ח־֣ל ֹו ַה ֶּׁ֔ש ֶמ ׁש ַּכ ֲא ֶׁ֥ש ר ָע ַ֖ב ר ֶא ת־ְּפ נּוֵ֑א ל ְו ֥ה ּוא ֹצֵ֖ל ַע ַע ל־ְי ֵר ֽכ ֹו‬
‫ַע ל־ֵּ֡כ ן ֹֽל א־ֹיאְכ ֨ל ּו ְב ֵֽנ י־ִיְׂש ָר ֵ֜א ל ֶא ת־ִּ֣ג יד ַה ָּנ ֶׁ֗ש ה ֲא ֶׁש ֙ר ַע ל־ַּ֣כ ף ַה ָּי ֵ֔ר ְך ַ֖ע ד ַה ּ֣י ֹום ַה ֶּ֑זה ִּ֤כ י ָנ ַג ֙ע ְּב ַכ ף־ֶ֣י ֶר ְך ַי ֲע ֹ֔ק ב ְּב ִ֖ג יד‬
‫ַה ָּנ ֶֽׁש ה‬

“That same night he arose, and taking his two wives, his two maidservants, and his eleven
sons, he crossed the ford of the Jabbok. And he took them and he brought them across the
stream, and he sent across his possessions. Jacob was left alone. And a figure wrestled with
him until the break of dawn. When he saw that he could not prevail against him, he touched
Jacob’s hip in its hollow [socket], and he struck his hip in its socket as Jacob wrestled with him.
Then he said, “Let me go, for dawn is breaking.” But he answered, “I will not let you go, unless
you bless me.” Said the other, “What is your name?” He replied, “Jacob.” “And he said, "You
shall no longer be called Jacob, but Israel, because you have lead vis a vis God and men and
succeeded." Jacob asked, “Pray tell me your name.” But he said, “You must not ask my name!”
And he took leave of him there. So Jacob named the place Peniel, meaning, “I have seen a
divine being face to face, yet my life has been saved.” The sun rose upon him as he passed
Penuel, and he limped on his hip. Therefore, the Children of Israel to this day do not eat the
sinew in the hollow of the hip, since Jacob’s hip socket was touched at the sinew of the hip
socket.” (Genesis 26-36)

In the above passage can be identified the following sequential components:

1. The initial sacrificial setup: Jacob crosses the Jabbok along with his family and
belongings.
 2. The ‘night’: Jacob struggles with a challenger throughout the night.
3. Conclusion of the curse-sacrifice [‫]קבה‬: Dawn breaks, and concurrently, the struggle
ends.
4. The sacrificial priestly portion: Jacob’s hip is dislocated from its socket.
5. The blessing: Jacob is blessed with name-change and Patriarchal designation.

The initial sacrificial set-up

Jacob crosses the Jabbok

The crossing of Jacob, his family, and his belongings would appear to constitute an allegorical
event paralleling the Biblical injunction to sacrifice one’s heart, life, and possessions. Such is
expressed in Deuteronomy8:
‫ְו ָ֣א ַה ְב ָּ֔ת ֵ֖א ת ְי ֹהָ֣וה ֱא ֹלֶ֑ה יָך ְּב ׇכל־ְל ָב ְב ָ֥ך ּוְב ׇכל־ַנ ְפ ְׁש ָ֖ך ּוְב ׇכל־ְמ ֹאֶֽד ָך‬
“You shall love the Lord your God with all your heart, with all your soul [life], and with all your
resources.” (Deuteronomy 6:5)

Thus, the three expressions, “with all your heart, with all your soul, and with all your resources,”
would appear to corresopnd to the following, in allegory:

 Jacob himself – Jacob’s own heart and mind [‫]בכל לבבך‬

 Jacob’s family – Jacob’s soul and souls shared and begotten [‫]בכל נפשך‬
 Jacob’s possessions – Jacob’s belongings in this world [‫]בכל מאודך‬

As such, Jacob’s crossing of the Jabbok with family and possessions represents what would
appear to constitute a personal sacrifice of the spirit. So, too, Jacob’s crossing constitutes a set-
up for events that are to occur. Apparently paralleling the set-up for Balaam’s curse-sacrifice
[‫]קבה‬, this event delineates the form of the intended curse-sacrifice to come.

The ‘night’

Jacob struggles with a challenger throughout the night

The initial set-up assumed the form of an allegorical sacrifice of the spirit in preparation for the
coming curse-sacrifice [‫]קבה‬. In this phase, the curse-sacrifice begins in earnest. As the
intended sacrificial offering, Jacob must wrestle with an unknown intruder – at potential cost to
his life, his future, and the future of his progeny.

Conclusion of the curse-sacrifice

Dawn breaks

8
See Appendix
At the break of dawn [‫]עלות השחר‬, the fight ends. So, too, with minor adjustment to the “‫ ”ו‬in “
‫”עלות השחר‬, the same phrase reads “‫”עולת השחר‬, e.g. ‘blackened Olah offering.” [Note that a “‫”ו‬
is frequently added or subtracted from words without significant alteration in structure.]

The break of dawn would thus appear to mark the fiery conclusion to the curse-sacrifice for this
sequence, i.e. it is the end of the fight at the Jabbok.

The sacrificial priestly portion

Jacob’s hip is dislocated from its hollow

Acknowledging Jacob’s victory over destruction, the unknown figure of the vignette touches
Jacob’s hip and dislocates it from its ‘hollow’ – that is, from its socket.

At this point, the allusion to sacrifice and sacrificial portion in Balaam’s curse [‫ ]קבה‬is recalled.
That root [‫ ]קב‬might imply, alternately, curse [‫]קבה‬, hollow [‫]קב‬, wooden leg [‫]קב‬, one who is
handicapped thereof [‫]קב‬, or sacrifice and fat offered thereof [as in ‫]קיבת עולה‬.

If the ‘hollow’ [‫ ]קב‬of Jacob’s hip parallels the allusion to the sacrificial priestly portion [maw and
leg] in Deuteronomy and in Balaam’s vignette, then it may be concluded that, in the Jabbok
account, the attacking ‘figure’ [‫ ]איש‬is the ‘priest’, the ‘offering’ is Jacob, and the ‘sacrificial
portion’ is the ‘hollow’[‫ ]כף‬of Jacob’s hip.

Put another way: If Jacob is cast into the role of ‘night-time’ sacrificial offering, then it is likely
that the one who takes the priestly portion of the sinew of the hollow of the hip – that is, the
unidentified ‘figure’ – is the priest.

Accordingly, if the sinew in the hollow of Jacob’s hip constitutes the sacrificial portion, then the
following statement may be better understood:

‫ַע ל־ֵּ֡כ ן ֹֽל א־ֹיאְכ ֨ל ּו ְב ֵֽנ י־ִיְׂש ָר ֵ֜א ל ֶא ת־ִּ֣ג יד ַה ָּנ ֶׁ֗ש ה ֲא ֶׁש ֙ר ַע ל־ַּ֣כ ף ַה ָּי ֵ֔ר ְך ַ֖ע ד ַה ּ֣י ֹום ַה ֶּ֑זה ִּ֤כ י ָנ ַג ֙ע ְּב ַכ ף־ֶ֣י ֶר ְך ַי ֲע ֹ֔ק ב ְּב ִ֖ג יד‬
‫ַה ָּנ ֶֽׁש ה‬

“Therefore, the Children of Israel to this day do not eat the sinew in the hollow of the hip, since
Jacob’s hip socket was touched at the sinew of the hip socket.”

Why do the Children of Israel refrain from eating the sinew in the hollow of the hip, the ‘ ‫גיד‬
‫?’הנשה‬
The answer is as follows. Once Jacob has given his ‫גיד הנשה‬, his sacrificial priestly portion, to a
priest, he may not reclaim it. Accordingly, since the Children of Israel are of Jacob, they do not
eat the sinew of the hollow of the hip to this day.

Jacob is blessed

Jacob receives name change and Patriarchal designation

The offering complete, Jacob emerges blessed:

‫ַו ֹּ֗י אֶמ ר ֹ֤ל א ַי ֲע ֹק֙ב ֵי ָאֵ֥מ ר עֹו֙ד ִׁש ְמ ָ֔ך ִּ֖כ י ִא ם־ִיְׂש ָר ֵ֑א ל ִּֽכ י־ָׂש ִ֧ר יָת ִע ם־ֱא ֹלִ֛ה ים ְו ִע ם־ֲא ָנ ִׁ֖ש ים ַו ּתּוָֽכ ל‬

“And he said, "You shall no longer be called Jacob, but Israel, because you have lead vis a vis
God and men and succeeded."

Jacob thus acquires a new name: he is to be called Israel [‫]ישראל‬. And although, as noted in a
previous section, the immediate legal implication of this name change might seem ambiguous,
its promise for future blessing is clear.

First, as blessed by the unidentified ‘priestly’ challenger – Jacob has committed himself to ‘lead
vis a vis God and men’: that is, he has committed himself to a Godly path in his interactions with
God, and so, too, with men.

Second, from the name Israel [‫ ]ישראל‬may be derived the following: [‫‘ ]ישר‬shall be a prince’ [‫]אל‬
‘of God’. Jacob shall be a Prince of God – a Patriarch. Accordingly, as the story progresses,
Jacob receives a prophetic blessing in the name of El Shaddai, thereby confirming his status as
Patriarch. Meanwhile, Jacob’s clan crosses the threshold and emerges as a full-fledged people.

Template for the Covenant of the Parts

In consideration of the above, it can be seen that both the Balaam account and the vignette of
Jacob at the Jabbok constitute two variations patterned after a single template. At the Jabbok,
the pattern sequence is completed in full – from initial sacrificial set-up to final blessing. In the
Balaam account, however, the sequence is aborted, for God does not wish to curse the
Israelites.

Generally speaking, and taken as a whole, the said template would appear to comprise the
following elements:
1. The initial sacrificial setup
2. The ‘night’: onset of curse-sacrifice
3. Conclusion of the curse-sacrifice
4. The sacrificial priestly portion [unless fully consumed]
 5. The blessing

The same template may be said to approximate the Covenant of the Parts.

‫ַו ֹּ֣י אֶמ ר ֵא ָ֗ל יו ְק ָ֥ח ה ִל ֙י ֶע ְג ָ֣ל ה ְמ ֻׁש ֶּ֔ל ֶׁש ת ְו ֵ֥ע ז ְמ ֻׁש ֶּ֖ל ֶׁש ת ְו ַ֣א ִיל ְמ ֻׁש ָּ֑לׁש ְו ֹ֖ת ר ְו גֹוָֽז ל׃‬
‫ר‬
‫ַו ִּֽי ַּֽקח־֣ל ֹו ֶא ת־ׇּכל־ֵ֗א ֶּל ה ַו ְי ַב ֵּ֤ת ר ֹאָת ֙ם ַּב ָּ֔ת ֶו ְך ַו ִּי ֵּ֥ת ן ִא יׁש־ִּב ְת ֖ר ֹו ִל ְק ַ֣ר את ֵר ֵ֑ע הּו ְו ֶא ת־ַה ִּצ ֹּ֖פ ר ֹ֥ל א ָב ָֽת ׃‬
‫ם‬
‫ַו ֵּ֥יֶר ד ָה ַ֖ע ִיט ַע ל־ַה ְּפ ָג ִ֑ר ים ַו ַּי ֵּׁ֥ש ב ֹאָ֖ת ם ַאְב ָֽר ׃‬
‫ַו ְי ִ֤ה י ַה ֶּׁ֙שֶמ ׁ֙ש ָל ֔ב ֹוא ְו ַת ְר ֵּד ָ֖מ ה ָנ ְפ ָ֣ל ה ַע ל־ַאְב ָ֑ר ם ְו ִה ֵּ֥נה ֵא יָ֛מ ה ֲח ֵׁש ָ֥כ ה ְג ֹדָ֖ל ה ֹנֶ֥פ ֶל ת ָע ָֽל י׃ו‬
‫ה‬
‫ֲע ָ֗ך ְּב ֶ֙א ֶר ֙ץ ֹ֣ל א ָל ֶ֔ה ם ַו ֲע ָב ֖ד ּום ְו ִע ּ֣נ ּו ֹאָ֑ת ם ַאְר ַּ֥ב ע ֵמ ֖א ֹות ָׁש ָֽנ ׃‬odod ‫ַו ֹּ֣י אֶמ ר ְל ַאְב ָ֗ר ם ָי ֹ֨ד ַע ֵּת ַ֜ד ע ִּכ י־ֵ֣ג ר ׀ ִיְה ֶ֣יה ַז ְר‬
‫ְו ַ֧ג ם ֶא ת־ַה ּ֛ג ֹוי ֲא ֶׁ֥ש ר ַי ֲע ֹ֖ב דּו ָּ֣ד ן ָאֹ֑נ ִכ י ְו ַאֲח ֵר י־ֵ֥כ ן ֵי ְצ ֖א ּו ִּב ְר ֻ֥כ ׁש ָּג ֽד ֹול׃‬
‫ה‬
‫ְו ַא ָּ֛ת ה ָּת ֥ב ֹוא ֶא ל־ֲא ֹבֶ֖ת יָך ְּב ָׁש ֑ל ֹום ִּת ָּק ֵ֖ב ר ְּב ֵׂש יָ֥ב ה טֹוָֽב ׃‬
‫ה‬
‫ְו ֥ד ֹור ְר ִב יִ֖ע י ָי ׁ֣ש ּובּו ֵ֑ה ָּנ ה ִּ֧כ י ֹלא־ָׁש ֵ֛ל ם ֲע ֺ֥ו ן ָה ֱא ֹמִ֖ר י ַע ד־ֵֽה ָּנ ׃‬
‫ה‬
‫ַו ְי ִ֤ה י ַה ֶּׁ֙שֶמ ׁ֙ש ָּ֔ב ָאה ַו ֲע ָל ָ֖ט ה ָה ָ֑יה ְו ִה ֵּ֨נ ה ַת ּ֤נ ּור ָע ָׁש ֙ן ְו ַל ִּ֣פ יד ֵ֔א ׁש ֲא ֶׁ֣ש ר ָע ַ֔ב ר ֵּ֖ב ין ַה ְּג ָז ִ֥ר ים ָה ֵֽא ֶּל ׃‬
‫ַּב ּ֣י ֹום ַה ֗ה ּוא ָּכ ַ֧ר ת ְי ֹהָ֛וה ֶא ת־ַאְב ָ֖ר ם ְּב ִ֣ר ית ֵל אֹ֑מ ר ְל ַז ְר ֲע ָ֗ך ָנ ַ֙ת ִּת ֙י ֶא ת־ָה ָ֣א ֶר ץ ַה ֹּ֔ז את ִמ ְּנ ַ֣ה ר ִמ ְצ ַ֔ר ִים ַע ד־ַה ָּנ ָ֥ה ר ַה ָּג ֹ֖ד ל‬
‫ת‬
‫ְנ ַה ר־ְּפ ָֽר ׃‬
‫ֶא ת־ַה ֵּק יִנ ֙י ְו ֶא ת־ַה ְּק ִנ ִּ֔ז י ְו ֵ֖א ת ַה ַּק ְד ֹמִֽנ ׃י‬
‫ם‬
‫ְו ֶא ת־ַה ִח ִּ֥ת י ְו ֶא ת־ַה ְּפ ִר ִּ֖זי ְו ֶא ת־ָה ְר ָפ ִֽא י ׃‬
‫ְו ֶא ת־ָֽה ֱא ֹמִר ֙י ְו ֶא ת־ַֽה ְּכ ַנ ֲע ִ֔ני ְו ֶא ת־ַה ִּג ְר ָּג ִׁ֖ש י ְו ֶא ת־ַה ְי בּוִֽס י‬

“And He said to him: ‘Take for Me a three-year-old heifer, a three-year-old she-goat, a three-
year-old ram, a turtledove, and a young bird.’ And he took all of these to Him: and cut them in
two, placing each half opposite the other; but he did not cut up the bird. Birds of prey descended
upon the carcasses, and Abram drove them away. And it happened, as the sun was about to
set, a deep sleep fell upon Abram, and a great dark dread descended upon him.
“And [God] said to Abram, ‘Know well that your offspring shall be strangers in a land not their
own, and they will serve them, and they will oppress them four hundred years. But also the
nation that they will serve, I will judge, and afterward they will leave with great wealth. As for
you,
You shall come to your ancestors in peace; You shall be buried at a good old age. And they
shall return here in the fourth generation, for the iniquity of the Amorites is not yet complete.’

“So it happened: the sun set, and it was very dark. Behold – there was a smoking oven, and a
flaming torch which passed between those pieces. On that day ‫ יהוה‬made a covenant with
Abram: ‘To your offspring have I given this Land, from the river of Egypt to the great river, the
Euphrates River — the Kenite, the Kenizzite, and the Kadmonite; the Hittite, the Perizzite, and
the Rephaim; the Amorite, the Canaanite, the Girgashite, and the Jebusite.’” (Genesis 15:9-21)

Applied to the Covenant of the Parts, the associated template can be seen to comprise the
following sequential elements:
The initial sacrificial setup
Specific: Preparation of sacrificial animals: ‘a three-year-old cow, a three-year-old she-goat, a
three-year-old ram, a turtledove, and a young bird.’

General: As noted in a previous section, the ‘sacrificial animals’ of the Covenant of the Parts
ritual, it seems, represent the types and levels of individuals that may be found within a
community or outside of it. ‘Cows’ follow a herder, and their ‘milk’ nourishes and brings
prosperity to a people. ‘Goats’ follow a leader but are more prone to wandering and distraction.
‘Harts’ possess a wilder nature that does not lend itself well to shepherding. ‘Birds’ [such as
turtledoves] fly away and therefore cannot be said to constitute a part of the people per se.
Meanwhile, the Hebrew word for ‘young bird’, ‫גוזל‬, also implies ‫גזל‬, thievery: these are,
presumably, the bandits that plague society. Yet all such groups constitute foci of Abrahamic
teaching and influence – each category according to its way.

The ‘night’: onset of curse-sacrifice

Specific: Setting sun and deep sleep.

General: ‘‘Know well that your offspring shall be strangers in a land not their own, and they will
serve them, and they will oppress them four hundred years.” Generalizing thereof, this ‘night’ of
exile is presumed to apply, not only to Egyptian exile, but so, too, to any exile – so long as it
conforms to the paradigm.

Conclusion of the curse-sacrifice

Specific: “Behold – there was a smoking oven, and a flaming torch which passed between those
pieces.”

General: The ‘flaming torch’ represents the flame of holy guidance and inspiration that
consumes and transforms society at the behest of a Patriarch or great spiritual leader.
Meanwhile, the ‘smoking oven’ represents the deep righteous roots of the said Patriarch or holy
leader. Such would also appear to constitute the concern in Ovadia:

‫ְו ָה ָי ֩ה ֵב ית־ַי ֲע ֹ֨ק ב ֵ֜א ׁש ּוֵ֧ב ית יֹוֵ֣ס ף ֶל ָה ָ֗ב ה ּוֵ֤ב ית ֵע ָׂש ֙ו ְל ַ֔ק ׁש ְו ָד ְל ֥ק ּו ָב ֶ֖ה ם ַו ֲא ָכ ֑ל ּום ְו ֹֽל א־ִֽיְה ֶ֤י ה ָׂש ִר י֙ד ְל ֵ֣ב ית ֵע ָׂ֔ש ו ִּ֥כ י ְי ֹה ָ֖ו ה‬
‫ִּד ֵּֽב ר‬
“The House of Jacob will be fire, the House of Joseph a torch, and the House of Esau for straw;
and they will ignite them and consume them. And there will be no survivor to the House of Esau,
for the Lord has spoken.” (Ovadia 1:18)

Above, the ‘fire’ [‫ ]אש‬in Ovadia would appear to correspond to the ‘smoking oven’ [‫ ]תנור עשן‬of
Abraham; the ‘torch’ [‫ ]להבה‬in Ovadia, presumably, corresponds to the ‘flaming torch’ [‫]לפיד אש‬
of Abraham; and the ‘straw’ [‫]לקש‬, e.g. the people, in Ovadia are presumed to correspond to the
‘pieces’ [‫]גזרים‬, e.g. the people, of Abraham.
The sacrificial priestly portion [unless fully consumed]
Specific: none [a burnt offering – presumed fully consumed]
General: none [a burnt offering – presumed fully consumed]

The blessing
Specific: Prophetic covenant: ‘To your offspring have I given this Land, from the river of Egypt to
the great river, the Euphrates River — the Kenite, the Kenizzite, and the Kadmonite; the Hittite,
the Perizzite, and the Rephaim; the Amorite, the Canaanite, the Girgashite, and the Jebusite.’

General: If the ‘night’ represents exile, then accordingly, the general interpretation of the
blessing above must be that of blessing following return from exile. Thus, the general
interpretation of Abraham’s prophetic blessing must be none other than the realization of the
prophetic content in actuality.

If so, then it may be presumed that this blessing of the Covenant of the Parts may be applied,
not only to the claiming of such lands, but so, too – following exile – to the return to these lands.

Abram to Abraham
At this point, we consider the Genesis account in which Abram receives prophetic command
regarding the insertion of a ‫ה‬, ‘heh’, into the latter part of his name. As noted previously, herein,
the narrative below is presumed to parallel that of the Covenant of the Parts.

‫ַו ְי ִ֣ה י ַאְב ָ֔ר ם ֶּב ן־ִּת ְׁש ִ֥ע ים ָׁש ָ֖נ ה ְו ֵ֣ת ַׁש ע ָׁש ִ֑נים ַו ֵּי ָ֨ר א ְי ֹהָ֜וה ֶא ל־ַאְב ָ֗ר ם ַו ֹּ֤י אֶמ ר ֵא ָל י֙ו ֲא ִנ י־ֵ֣א ל ַׁש ַּ֔ד י ִה ְת ַה ֵּ֥ל ְך ְל ָפ ַ֖נ י ֶו ְה ֵ֥יה‬
‫ם‬
‫ָת ִֽמ י ׃‬
‫ְו ֶא ְּת ָ֥נה ְב ִר יִ֖ת י ֵּב יִ֣ני ּוֵב יֶ֑נָך ְו ַאְר ֶּ֥ב ה אֹוְת ָ֖ך ִּב ְמ ֹ֥א ד ְמ ֹֽא ד׃‬
‫ר‬
‫ַו ִּי ֹּ֥פ ל ַאְב ָ֖ר ם ַע ל־ָּפ ָ֑ניו ַו ְי ַד ֵּ֥ב ר ִא ּ֛ת ֹו ֱא ֹלִ֖ה ים ֵל אֹֽמ ׃‬
‫ם‬
‫ֲא ִ֕ני ִה ֵּ֥נה ְב ִר יִ֖ת י ִא ָּ֑ת ְך ְו ָה ִ֕ייָת ְל ַ֖א ב ֲה ֥מ ֹון ּגֹוִֽי ׃‬
‫ָך‬
‫ְו ֹלא־ִיָּק ֵ֥ר א ֛ע ֹוד ֶא ת־ִׁש ְמ ָ֖ך ַאְב ָ֑ר ם ְו ָה ָ֤י ה ִׁש ְמ ָ֙ך ַאְב ָר ָ֔ה ם ִּ֛כ י ַאב־ֲה ֥מ ֹון ּגֹוִ֖ים ְנ ַת ִּֽת י ׃‬
‫ְו ִה ְפ ֵר ִ֤ת י ֹֽא ְת ָ֙ך ִּב ְמ ֹ֣א ד ְמ ֹ֔א ד ּוְנ ַת ִּ֖ת יָך ְל גֹוִ֑ים ּוְמ ָל ִ֖כ ים ִמ ְּמ ָ֥ך ֵי ֵֽצ א׃ּו‬
‫ָך‬
‫ַו ֲה ִק ֹמִ֨ת י ֶא ת־ְּב ִר יִ֜ת י ֵּב יִ֣ני ּוֵב יֶ֗נ ָך ּוֵ֨ב ין ַז ְר ֲע ָ֧ך ַאֲח ֶ֛ר יָך ְל ֹדֹרָ֖ת ם ִל ְב ִ֣ר ית עֹוָ֑ל ם ִל ְה ֤י ֹות ְל ָ֙ך ֵֽל אֹלִ֔ה ים ּֽו ְל ַז ְר ֲע ָ֖ך ַאֲח ֶֽר י ׃‬
‫ם‬
‫ְו ָנ ַת ִּ֣ת י ְ֠ל ָ֠ך ּוְל ַז ְר ֲע ָ֨ך ַאֲח ֶ֜ר יָך ֵ֣א ת ׀ ֶ֣א ֶר ץ ְמ ֻג ֶ֗ר יָך ֵ֚א ת ׇּכל־ֶ֣א ֶר ץ ְּכ ַ֔נַע ן ַל ֲא ֻח ַּ֖זת עֹוָ֑ל ם ְו ָה ִ֥ייִת י ָל ֶ֖ה ם ֵל אֹלִֽה י ׃‬
‫ם‬
‫ַו ֹּ֤י אֶמ ר ֱא ֹלִה י֙ם ֶא ל־ַאְב ָר ָ֔ה ם ְו ַא ָּ֖ת ה ֶא ת־ְּב ִר יִ֣ת י ִת ְׁש ֹ֑מ ר ַא ָּ֛ת ה ְו ַז ְר ֲע ָ֥ך ַֽא ֲח ֶ֖ר יָך ְל ֹדֹרָֽת ׃‬
‫ר‬
‫ֹ֣ז את ְּב ִר יִ֞ת י ֲא ֶׁ֣ש ר ִּת ְׁש ְמ ֗ר ּו ֵּב יִנ ֙י ּוֵ֣ב יֵנ יֶ֔כ ם ּוֵ֥ב ין ַז ְר ֲע ָ֖ך ַאֲח ֶ֑ר יָך ִה ּ֥מ ֹול ָל ֶ֖כ ם ׇּכל־ָז ָֽכ ׃‬
‫ם‬
‫ּוְנ ַמ ְל ֶּ֕ת ם ֵ֖א ת ְּב ַׂ֣ש ר ׇע ְר ַל ְת ֶ֑כ ם ְו ָה ָי ֙ה ְל ֣א ֹות ְּב ִ֔ר ית ֵּב יִ֖נ י ּוֵב יֵנ יֶֽכ ׃‬

“And Abram was ninety-nine years old, and God appeared to Abram, and He said to him: ‘I am
El Shaddai. Walk before Me and be upright. And I will place My covenant between Me and
between you, and I will multiply you very greatly. And Abram fell upon his face, and God spoke
to him, saying, ‘As for Me, behold, My covenant is with you, and you shall become the father of
a multitude of nations. And your name shall no longer be called Abram, but your name shall be
Abraham, for I have made you the father of a multitude of nations. And I will make you
exceedingly fruitful, and I will make you into nations, and kings will emerge from you. And I will
establish My covenant between Me and between you and between your seed after you
throughout their generations, as an everlasting covenant, to be to you for a God and to your
seed after you. And I will give you and your seed after you the land of your sojournings, the
entire land of Canaan for an everlasting inheritance, and I will be to them for a God.’ And God
said to Abraham, ‘And you shall keep My covenant, you and your seed after you throughout
their generations.’ This is My covenant, that you shall observe between Me and between you
and between your seed after you: to circumcise every male among you. And you shall
circumcise the flesh of your foreskin, and it shall be as the sign of the covenant between Me and
you. (Genesis 17:1-11)

The above account can be seen to comprise the following elements:

First grouping: Abram in specific

Set-up sacrifice
 [Physical] “Walk before Me…”
 [Faith/social] “…and be upright [ ‫”]תמים‬

Curse-sacrifice
 [Faith/social] “And I shall place My covenant between Me and between you...” This verse
refers, presumably, to the dedication to the One God and Abraham’s associated trials
thereof. This clause is thus presumed to constitute a parallel to the ‘night’ at the Jabbok.

Blessing
 [Faith/social e.g. followers of all types] “…and I shall multiply you very greatly.”
 [Physical e.g. offspring] “…and you shall become the father of a multitude of nations.”

Sacrificial ‘priestly’ portion

 [Physical] “As for Me, behold! My covenant [of circumcision] is with you…”

Sign of sacrificial portion

 “And your name shall no longer be called Abram, but your name shall be Abraham, for I
have made you the father of a multitude of nations.” This verse is presumed to constitute
a parallel to the sign at the Jabbok – of the sinew of the hip dislocated from its socket [
‫]גיד הנשה‬.

Blessing at the ‘Break of Dawn’

  “And I will make you exceedingly fruitful, and I will make you into nations, and kings will
emerge from you.” This verse is presumed to constitute a parallel to the blessing at
Jabbok, at the break of dawn, when the name Israel [‫ ]ישראל‬is conferred to Jacob. The
parallel is elucidated below.

Discussion
Set-up sacrifice: “Walk before Me…”
‫ִה ְת ַה ֵּ֥ל ְך ְל ָפ ַ֖נ י‬

In devotion to the One God, Abram sacrifices both home and freedom, as is written:

‫ַו ֹּ֤י אֶמ ר ְי ֹהָו ֙ה ֶא ל־ַאְב ָ֔ר ם ֶל ְך־ְל ָ֛ך ֵֽמ ַאְר ְצ ָ֥ך ּוִמ ּֽמ ֹוַל ְד ְּת ָ֖ך ּוִמ ֵּ֣ב ית ָאִ֑ב יָך ֶא ל־ָה ָ֖א ֶר ץ ֲא ֶׁ֥ש ר ַאְר ֶֽא ָּך‬

"And the Lord said to Abram, ‘Go forth from your land and from your birthplace and from your
father's house, to the land that I will show you.’” (Genesis 12:1)

The willingness to go where bidden by God constitutes the set-up: the “sacrificial” turning point
for events to come.

Set-up sacrifice: “…and be upright”

‫ֶו ְה ֵ֥יה ָת ִֽמ ים‬

Abram has committed himself to righteous conduct far beyond the expected. As is written:

‫ַו ֹּ֥י אֶמ ר ֶֽמ ֶל ְך־ְס ֹ֖ד ם ֶא ל־ַאְב ָ֑ר ם ֶּת ן־ִ֣ל י ַה ֶּ֔נֶפ ׁש ְו ָֽה ְר ֻ֖כ ׁש ַק ח־ָֽל ְך‬
‫ַו ֹּ֥י אֶמ ר ַאְב ָ֖ר ם ֶא ל־ֶ֣מ ֶל ְך ְס ֹ֑ד ם ֲה ִר ֹ֨מ ִת י ָי ִ֤ד י ֶא ל־ְי ֹהָו ֙ה ֵ֣א ל ֶע ְל ֔יֹון ֹקֵ֖נ ה ָׁש ַ֥מ ִים ָו ָֽא ֶר ץ‬
‫ִא ם־ִמ חּו֙ט ְו ַ֣ע ד ְׂש ֽר ֹוְך־ַ֔נַע ל ְו ִא ם־ֶא ַּ֖קח ִמ ָּכ ל־ֲא ֶׁש ר־ָ֑ל ְך ְו ֹ֣ל א ֹתאַ֔מ ר ֲא ִ֖נ י ֶֽה ֱע ַׁ֥ש ְר ִּת י ֶא ת־ַאְב ָֽר ם‬
‫ִּב ְל ָע ַ֗ד י ַ֚ר ק ֲא ֶׁ֣ש ר ָֽא ְכ ֣ל ּו ַה ְּנ ָע ִ֔ר ים ְו ֵ֨ח ֶל ֙ק ָֽה ֲא ָנ ִׁ֔ש ים ֲא ֶׁ֥ש ר ָֽה ְל ֖כ ּו ִא ִּ֑ת י ָע ֵנ ֙ר ֶא ְׁש ֹּ֣כ ל ּוַמ ְמ ֵ֔ר א ֵ֖ה ם ִיְק ֥ח ּו ֶח ְל ָֽקם‬

"And the king of Sodom said to Abram, ‘Give me the souls, and take the wealth for yourself.’
And Abram said to the king of Sodom, ‘I raise my hand to the Lord, the Most High God, Owner
of heaven and earth. Neither from a thread to a shoe strap, nor will I take from whatever is
yours, that you should not say, “I have made Abram wealthy.” – Except for what the lads
consume, and the contingent of men who went with me. Aner, Eshkol, and Mamre: they shall
take their share.’" (Genesis 14:21-24)

Abram’s dedication to uprightness and purity would appear to constitute the set-up sacrifice to
events that follow. As such, it may be said to parallel the allegorical set-up sacrifice of the spirit
in the Jabbok narrative, discussed in a previous section. So, too, Abram’s sacrifice of the spirit
would appear to parallel the well-known verse in Deuteronomy:

‫ְו ָ֣א ַה ְב ָּ֔ת ֵ֖א ת ְי ֹהָ֣וה ֱא ֹלֶ֑ה יָך ְּב ׇכל־ְל ָב ְב ָ֥ך ּוְב ׇכל־ַנ ְפ ְׁש ָ֖ך ּוְב ׇכל־ְמ ֹאֶֽד ָך‬

“You shall love the Lord your God with all your heart, with all your life, and with all your
resources.” (Deuteronomy 6:5)

Curse-sacrifice: “And I shall place My covenant between Me and between you...”

‫ְו ֶא ְּת ָ֥נה ְב ִר יִ֖ת י ֵּב יִ֣ני ּוֵב יֶ֑נָך‬

In consideration of that which follows, this verse refers, in all likelihood, to the political, social,
and spiritual trials of covenant. Against all odds and at any cost, Abram must do as bidden, and
this is so even to the point of sacrificing his own son on the altar. As is written:

‫ַו ְי ִ֗ה י ַאַח ֙ר ַה ְּד ָב ִ֣ר ים ָה ֵ֔א ֶּל ה ְו ָ֣ה ֱא ֹלִ֔ה ים ִנ ָּ֖ס ה ֶא ת־ַאְב ָר ָ֑ה ם ַו ֹּ֣י אֶמ ר ֵא ָ֔ל יו ַאְב ָר ָ֖ה ם ַו ֹּ֥י אֶמ ר ִה ֵּֽנ ִנ י‬
‫ַו ֹּ֡י אֶמ ר ַק ח־ָ֠נ א ֶא ת־ִּב ְנ ָ֨ך ֶא ת־ְי ִֽח יְד ָ֤ך ֲא ֶׁש ר־ָאַ֨ה ְב ָּ֙ת ֶא ת־ִיְצ ָ֔ח ק ְו ֶ֨ל ְך־ְל ָ֔ך ֶא ל־ֶ֖א ֶר ץ ַה ֹּֽמ ִר ָּ֑יה ְו ַֽה ֲע ֵ֤ל הּו ָׁש ֙ם ְל ֹעָ֔ל ה ַ֚ע ל‬
‫ַאַ֣ח ד ֶֽה ָה ִ֔ר ים ֲא ֶׁ֖ש ר ֹאַ֥מ ר ֵא ֶֽל יָך‬
‫ַו ַּי ְׁש ֵּ֨כ ם ַאְב ָר ָ֜ה ם ַּב ֹּ֗ב ֶק ר ַו ַּֽי ֲח בׁ֙ש ֶא ת־ֲח ֹמ֔ר ֹו ַו ִּי ַּ֞ק ח ֶא ת־ְׁש ֵ֤נ י ְנ ָע ָר י֙ו ִא ּ֔ת ֹו ְו ֵ֖א ת ִיְצ ָ֣ח ק ְּב ֑נ ֹו ַו ְי ַב ַּק ֙ע ֲע ֵ֣צ י ֹעָ֔ל ה ַו ָּ֣יָק ם ַו ֵּ֔יֶל ְך‬
…‫ֶא ל־ַה ָּמ ֖ק ֹום ֲא ֶׁש ר־ָֽא ַמ ר־֥ל ֹו ָֽה ֱא ֹלִֽה ים‬

"And it came to pass after these things, that God tested Abraham, and He said to him,
‘Abraham,’ and he said, ‘Here I am.’ And He said, ‘Please take your son, your only one, whom
you love, Isaac, and go away to the land of Moriah and bring him up there for a burnt offering on
one of the mountains, of which I will tell you." And Abraham arose early in the morning, and he
saddled his donkey, and he took his two young men with him and Isaac his son; and he split
wood for a burnt offering, and he arose and went to the place of which God had told him….”
(Genesis 22:1-3)

Blessing: “…and I shall multiply you very greatly.”

‫ד‬
‫ְו ַאְר ֶּ֥ב ה אֹוְת ָ֖ך ִּב ְמ ֹ֥א ד ְמ ֹֽא ׃‬

In the current sequence, the faith covenant between God and Abram is answered with blessings
of leadership. Accordingly – having dedicated himself in spirit and prevailed over myriad trials –
Abram is to become a great leader and influencer whose followers cover the globe and span
countless generations.

Blessing: “…and you shall become the father of a multitude of nations.”

‫ם‬
‫ְו ָה ִ֕ייָת ְל ַ֖א ב ֲה ֥מ ֹון ּגֹוִֽי ׃‬
If Abram’s faith covenant is to be answered with the blessings of leadership, then similarly, on a
physical level, one might anticipate the covenantal act of circumcision to result in blessings of a
more physical nature. Accordingly, the formerly infertile Abram is blessed with fatherhood. For
Abram is to become a father to many nations.

Sacrificial ‘priestly’ portion: “As for Me, behold! My covenant is with you…”
‫ֲא ִ֕ני ִה ֵּ֥נה ְב ִר יִ֖ת י ִא ָּ֑ת ְך‬

The above clause “As for Me, behold! My covenant is with you…” is followed by a promise of
physical blessing: “...and you shall become the father of a multitude of nations.”

The word ‘covenant,’ [‫]ברית‬, is understood to convey physical, spiritual, social, and political
levels of meaning. Nevertheless, in consideration of the association between the current clause
and fatherhood, in particular, the current treatise associates this particular verse with physical
circumcision.

So, too, the assumption of circumcision is supported by the word ‫אתך‬, ‘with you,’ as in ‘My
covenant is with you.’ For although the faith covenant itself is ‘between Me and between you’ [
‫( ]בני ובלך‬see above), it is the physical act of circumcision, in particular, that remains ‘with you’ [
‫ ]אתך‬at all times.

As such, the clause ‘My covenant is with you…’ identifies what would appear to constitute the
‘sacrificial portion’ of this sequence: circumcision.

Sign of sacrificial portion: “And your name shall no longer be called Abram [ ‫]אברם‬, but
your name shall be Abraham [ ‫]אברהם‬, for I have made you the father of a multitude of
nations.”
‫ָך‬
‫ְו ֹלא־ִיָּק ֵ֥ר א ֛ע ֹוד ֶא ת־ִׁש ְמ ָ֖ך ַאְב ָ֑ר ם ְו ָה ָ֤י ה ִׁש ְמ ָ֙ך ַאְב ָר ָ֔ה ם ִּ֛כ י ַאב־ֲה ֥מ ֹון ּגֹוִ֖ים ְנ ַת ִּֽת י ׃‬

In the above verse, Abram is commanded to emplace the letter ‘heh’, ‫ה‬, into the latter part of his
name. As such, the name ‘Abram’ [‫ ]אברם‬becomes, instead, ‘Abraham’ [‫]אברהם‬. This act is
presumed to parallel the sign of the ‫[ גיד הנשה‬sinew of the hip socket] at the Jabbok:

‫ַע ל־ֵּ֡כ ן ֹלא־ֹֽי אְכ ֨ל ּו ְב ֵֽנ י־ִיְׂש ָר ֵ֜א ל ֶא ת־ִּ֣ג יד ַה ָּנ ֶׁ֗ש ה ֲא ֶׁש ֙ר ַע ל־ַּ֣כ ף ַה ָּי ֵ֔ר ְך ַ֖ע ד ַה ּ֣י ֹום ַה ֶּ֑זה ִּ֤כ י ָנ ַג ֙ע ְּב ַכ ף־ֶ֣י ֶר ְך ַֽי ֲע ֹ֔ק ב ְּב ִ֖ג יד‬
‫ַה ָּנ ֶֽׁש ה‬

“Therefore, the children of Israel may not eat the displaced tendon, which is on the socket of the
hip, until this day, for he touched the socket of Jacob's hip, in the hip sinew.” (Genesis 32:33)
For just as that sinew serves as a reminder of sacrifice and priestly portion, so, too, does the
emplacement of the letter ‫ ה‬in the name Abraham [‫]אברהם‬.

More specifically, in linguistic terms – the name ‘Abram,’ ‫אברם‬, can be deconstructed into two
parts: ‫אבר‬, meaning ‘organ’; and ‫מ‬, the beginning of the word ‫מין‬, meaning ‘sexual’: together –
‘sexual organ.’ If so, then it can be seen that when the letter ‫ ה‬is emplaced between ‫[ אבר‬organ]
and (‫[ מ(ין‬sexual] to form ‫ם‬-‫ה‬-‫אבר‬, the ‫ ה‬comes to constitute an ‘activating’ threshold [in
linguistic allegory] between the organ and its outlet.

Meanwhile, as discussed earlier in this work, the ‫ ה‬itself is a letter in the Tetragrammaton, and
its import is that of Godly manifestation within this physical world. Regarding the ‫ ה‬in Abraham:
Abram [‫ ]אברם‬could not bear children with Sarai; but with Godly intervention, Abraham [‫]אברהם‬
shall do so.

On a more general level, the same name Abram [‫ ]אברם‬may be deconstructed into the following
two parts: ‫אב‬, meaning ‘father,’ and ‫רם‬, meaning ‘great’ or ‘mighty.’ For Abram’s aim is to
become a ‘great father,’ and yet his challenges revolve, in part, around fertility. On emplacement
of the ‫ ה‬in the ‫רם‬, however, the Godly light symbolized by the newly emplaced ‫ ה‬brings blessing
and fruitfulness to the entire Abrahamic family tree – a tree that spans over millenia.

Blessing at the ‘Break of Dawn’: “And I will make you exceedingly fruitful, and I will make
you into nations, and kings will emerge from you.”
‫ְו ִה ְפ ֵר ִ֤ת י ֹֽא ְת ָ֙ך ִּב ְמ ֹ֣א ד ְמ ֹ֔א ד ּוְנ ַת ִּ֖ת יָך ְל גֹוִ֑ים ּוְמ ָל ִ֖כ ים ִמ ְּמ ָ֥ך ֵי ֵֽצ א׃ּו‬

The verse is presumed herein to constitute a parallel to the blessing conferred at the break of
dawn at the Jabbok:

‫ַו ֹּ֗י אֶמ ר ֹ֤ל א ַֽי ֲע ֹק֙ב ֵֽי ָאֵ֥מ ר עֹו֙ד ִׁש ְמ ָ֔ך ִּ֖כ י ִא ם־ִיְׂש ָר ֵ֑א ל ִּֽכ י־ָׂש ִ֧ר יָת ִע ם־ֱא ֹלִ֛ה ים ְו ִע ם־ֲא ָנ ִׁ֖ש ים ַו ּתּוָֽכ ל‬

“And he said, "You shall no longer be called Jacob, but Israel, because you have lead vis a vis
God and with men and succeeded." (Genesis 32:29)

This name ‫[ ישראל‬Israel], conferred at the Jabbok, can be broken down into its components
‫ישר‬-[‘he shall be a prince’] ‫אל‬-[‘of God’]. In turn, the statement, ‘He shall be a prince of God’
recalls the verse above regarding Abraham above, ‘...and I will make you into nations, and kings
will emerge from you.’

Second grouping: inheritors of the Abrahamic legacy

Set-up sacrifice
  [Faith/social] “And I shall place My covenant between Me and between you...” This verse
refers to the sealed fate of covenant between Abraham and God.
 [Physical] “As for Me, behold! My covenant [of circumcision] is with you…”

Curse-sacrifice
 “And your name shall no longer be called Abram, but your name shall be Abraham, for I
have made you the father of a multitude of nations.” The ‫ ה‬is a distinction that renders
Abraham’s offspring (through Isaac) identifiably different, with associated consequences
throughout history.

Sacrificial portion
 [A covenant] “And I will establish My covenant between Me and between you and
between your seed after you throughout their generations as an everlasting covenant….”
The political, social, and spiritual commitment to covenant may be described as a
‘sacrificial portion’ – a portion reserved for God.
 [A people] “...to be to you for a God and to your seed after you.” This verse refers,
presumably, to God-based faith, nation, and heritage. Inferring thereof, the sacrificial
portion includes those peoples who have been ‘chosen’ by God – chosen to follow in the
footsteps of Abraham.

Sign of sacrificial portion

 [Circumcision] “And I will establish My covenant between Me and between you and
between your seed after you throughout their generations as an everlasting covenant….”
The rite of circumcision is a visible testimony to covenant, passed on from generation to
generation.

Blessing
 [Physical] “And I will give you and your seed after you the land of your sojournings, the
entire land of Canaan for an everlasting inheritance…”
 [Faith/social] “...and I will be to them for a God.” The Abrahamic legacy is both a burden
and a blessing – a ‘sacrificial portion’ for God, and a gift for the peoples who claim
Abraham as spiritual forebear.

Discussion
Set-up sacrifice

“And I shall place My covenant between Me and between you...”

‫ְו ֶא ְּת ָ֥נה ְב ִר יִ֖ת י ֵּב יִ֣ני ּוֵב יֶ֑נָך‬

“As for Me, behold! My covenant [of circumcision] is with you…”

‫ֲא ִ֕ני ִה ֵּ֥נה ְב ִר יִ֖ת י ִא ָּ֑ת ְך‬

In the first sacrificial sequence above (concerning Abraham in specific) – Abraham’s covenant
with God serves both as curse-sacrifice [the faith-based aspects] and as sacrificial portion [the
circumcised foreskin]. In contrast, for this more general series, the bond of covenant between
God and Abraham serves as the initial sacrificial set-up for sacrifices and blessings to come –
sacrificial events that bear import on the fates of nations.

Curse-sacrifice: “And your name shall no longer be called Abram, but your name shall
be Abraham, for I have made you the father of a multitude of nations.”
‫ָך‬
‫ְו ֹלא־ִיָּק ֵ֥ר א ֛ע ֹוד ֶא ת־ִׁש ְמ ָ֖ך ַאְב ָ֑ר ם ְו ָה ָ֤י ה ִׁש ְמ ָ֙ך ַאְב ָר ָ֔ה ם ִּ֛כ י ַאב־ֲה ֥מ ֹון ּגֹוִ֖ים ְנ ַת ִּֽת י ׃‬

In the above verse, the ‫ ה‬is emplaced in the ‘ram’, ‫רם‬, of the name ‘Abram’, ‫רם‬-‫אב‬. That is, the
‫ ה‬is emplaced amongst the mighty and numerous nations that claim Abraham as a forefather.

This ‫ה‬, in turn, symbolizes the mark of Godly influence on nations and peoples who claim the
Abrahamic legacy as their own. For such peoples, this legacy constitutes both a burden and a
distinction, for those who bear it must preserve it publicly and pass it on from generation to
generation: often in the context of physical and cultural threats that serve to undermine. So, too,
the Abrahamic rite of circumcision may mark members of Jewish, Muslim, or other Abrahamic
minorities as visibly different from surrounding peoples.

The consequences of such differences and distinctions can be extremely deep.

Sacrificial portion: “And I will establish My covenant between Me and between you and
between your seed after you throughout their generations as an everlasting covenant, to
be to you for a God and to your seed after you.”
‫ָך‬
‫ַו ֲה ִק ֹמִ֨ת י ֶא ת־ְּב ִר יִ֜ת י ֵּב יִ֣ני ּוֵב יֶ֗נ ָך ּוֵ֨ב ין ַז ְר ֲע ָ֧ך ַאֲח ֶ֛ר יָך ְל ֹדֹרָ֖ת ם ִל ְב ִ֣ר ית עֹוָ֑ל ם ִל ְה ֤י ֹות ְל ָ֙ך ֵֽל אֹלִ֔ה ים ּֽו ְל ַז ְר ֲע ָ֖ך ַאֲח ֶֽר י ׃‬

Included in the explanation of the curse-sacrifice for this series, above, are those marks and
distinctions that mark the Abrahamic peoples as different from the surrounding peoples and
nations. Such distinctions are a ‘curse’ in the sense that they present special risks and special
burdens for those who bear them.

Subtly different, the ‘sacrificial portion’ would appear to be none other than the covenant
between God and the peoples who carry forth the Abrahamic legacy. Such peoples obligate
themselves by covenant – and as such, they constitute a special portion for God.
Sign of sacrificial portion: “And I will establish My covenant between Me and between
you and between your seed after you throughout their generations as an everlasting
covenant….”
‫ַו ֲה ִק ֹמִ֨ת י ֶא ת־ְּב ִר יִ֜ת י ֵּב יִ֣ני ּוֵב יֶ֗נ ָך ּוֵ֨ב ין ַז ְר ֲע ָ֧ך ַאֲח ֶ֛ר יָך ְל ֹדֹרָ֖ת ם ִל ְב ִ֣ר ית עֹוָ֑ל ם‬

If peoples who bear the Abrahamic legacy constitute God’s sacrificial portion, then so, too, the
mark of circumcision – a physical sign of covenant – may be said to constitute the ‘sign’ for this
portion. After all, the rite of circumcision is a visible testimony to covenant. Indeed, in some ages
and for some peoples, this mark is the most visible one of all.

Blessings

“And I will give you and your seed after you the land of your sojournings, the entire land of
Canaan for an everlasting inheritance…”
‫ְו ָנ ַת ִּ֣ת י ְ֠ל ָ֠ך ּוְל ַז ְר ֲע ָ֨ך ַאֲח ֶ֜ר יָך ֵ֣א ת ׀ ֶ֣א ֶר ץ ְמ ֻג ֶ֗ר יָך ֵ֚א ת ׇּכל־ֶ֣א ֶר ץ ְּכ ַ֔נַע ן ַל ֲא ֻח ַּ֖זת עֹוָ֑ל ם‬

“...and I will be to them for a God.”

‫ְו ָה ִ֥ייִת י ָל ֶ֖ה ם ֵל אֹלִֽה ים׃‬

Above, the Abrahamic legacy was said to constitute a burden and distinction. So, too, however,
this legacy is a great blessing – both for the special distinction of the lands promised to
Abraham, and so, too, for this specially bestowed gift of connection to the One God.

Sinew of the hip socket and Mosaic Torah Law

The sacrificial sequence for the Jabbok was elucidated in a previous subsection. However, one
might also conceive of a more general sacrificial sequence with respect to Torah Law and the
‫ – גיד הנשה‬the injunction [mitzvah] to refrain from eating the sinew of the hip socket.

As is written:

‫ַו ִּי ְק ָ֧ר א ַי ֲע ֹ֛ק ב ֵׁ֥ש ם ַה ָּמ ֖ק ֹום ְּפ ִנ יֵ֑א ל ִּֽכ י־ָר ִ֤א יִת י ֱא ֹלִה י֙ם ָּפ ִ֣נים ֶא ל־ָּפ ִ֔נים ַו ִּת ָּנ ֵ֖צ ל ַנ ְפ ִֽׁש י‬

‫ַו ִּֽי ְז ַֽר ח־֣ל ֹו ַה ֶּׁ֔ש ֶמ ׁש ַּכ ֲא ֶׁ֥ש ר ָע ַ֖ב ר ֶא ת־ְּפ נּוֵ֑א ל ְו ֥ה ּוא ֹצֵ֖ל ַע ַע ל־ְי ֵר ֽכ ֹו‬

‫ַע ל־ֵּ֡כ ן ֹֽל א־ֹיאְכ ֨ל ּו ְב ֵֽנ י־ִיְׂש ָר ֵ֜א ל ֶא ת־ִּ֣ג יד ַה ָּנ ֶׁ֗ש ה ֲא ֶׁש ֙ר ַע ל־ַּ֣כ ף ַה ָּי ֵ֔ר ְך ַ֖ע ד ַה ּ֣י ֹום ַה ֶּ֑זה ִּ֤כ י ָנ ַג ֙ע ְּב ַכ ף־ֶ֣י ֶר ְך ַי ֲע ֹ֔ק ב ְּב ִ֖ג יד‬
‫ַה ָּנ ֶֽׁש ה‬

“And he took leave of him there. So Jacob named the place Peniel, meaning, “I have seen a
divine being face to face, yet my life has been saved.” The sun rose upon him as he passed
Penuel, and he limped on his hip. Therefore, the Children of Israel to this day do not eat the
sinew in the hollow of the hip, since Jacob’s hip socket was touched at the sinew of the hip
socket.” (Genesis 32:26-36)

This ‘Torah’ sequence may be understood to contain the following elements:

Set-up sacrifice: “He [Jacob] limped on his hip.”

‫ְו ֥ה ּוא ֹצֵ֖ל ַע ַע ל־ְי ֵר ֽכ ו‬

In the previous sequence, Jacob’s dislocated hip constituted the presumed ‘sacrificial portion’ —
reserved for the unidentified ‘priestly’ figure who challenges Jacob in God’s Name. In this
sequence, however, the same hip dislocation would appear to constitute the set-up sacrifice for
further developments to come.

Curse-sacrifice (the ‘night’): Descent into Egypt, and Joseph’s influence

In Genesis, following the episode at the Jabbok, are recounted the events leading to Israels’
descent into Egypt.

The descent begins in earnest with the abduction and enslavement of Joseph, followed by
Joseph’s rise to the heights of power in Egypt. Later, famished, and after an abortive attempt to
remain in Canaan while purchasing food in Egypt, the Children of Israel descend to Egypt. The
Israelites will remain there for 400 years.

Meanwhile, a Talmudic excerpt from Tractate Sotah of the Babylonian Talmud describes the
leadership qualities of Joseph. Indeed, in context, one suspects that Joseph, ruler of Egypt
under Pharaoh, may have seized the opportunity to influence the population with Abrahamic
values. As is stated in Sotah 36b:

Joseph was for testimony when the Lord went forth against the land of Egypt
”Rabbi Yitzchak says: They added one letter to the name Joseph [‫]יוסף‬, as it is stated, ‘He [the
Lord] appointed it in Joseph [‫ ]יהוסף‬for testimony when He went forth against the land of
Egypt.’(Psalms 81:6)” (Sotah 36b)

Joseph was like a Patriarch — deserving of begetting twelve tribes of his own
”It is taught [in a baraita - a passage of Mishnaic origin]: Joseph was deserving of having
twelve tribes descend from him, as descended from his father Jacob, as it is stated, ‘These are
the generations of Jacob, Joseph’ (Genesis 37:2)” (Sotah 36b)

Joseph impressed Pharaoh with his royal characteristics

“Rabbi Hiyya bar Abba says that Rabbi Yohanan says: When Pharaoh said to Joseph: ‘And
without you, no man shall lift up his hand…(Genesis 41:44), Pharaoh’s astrologers said: You
will appoint a slave whose master bought him for twenty silver [coins] to rule over us? He said
to them: I perceive royal characteristics in him.” (Sotah 36b)

As may be seen, Joseph is a Patriarch-like figure who serves as a conduit for God’s design in
Egypt. As such, it is presumed herein that the curse-sacrifice for this sequence should be
represented by the rule and influence of Joseph. Joseph brings Abrahamic influence and
leadership to Egypt, and in so doing, he serves as a vessel for the deep covenant that
underpins Torah Law.

Sacrifice at the “Break of Dawn”: The Pesach

If, as has been presumed, the rule and influence of Joseph constitutes the curse-sacrifice for
this sequence, then what event might constitute its ‘Break of Dawn’?

From a Jewish legal [halachic] orientation, this ‘Break of Dawn’ sacrifice would seem to be
synonymous with the Pesach (Pascal Lamb) — God’s prophetic prescription for sacrifice prior to
the Death of the Firstborn, the Tenth and final Plague. At that time, this sacrifice was offered by
all households of Israel. The special injunction [mitzvah] of the Pesach thus serves to usher in
the future of the Israelite nation — as governed by Mosaic Law.

Blessing: Mount Sinai

This blessing follows the initial set-up. If the set-up is understood to be a religious legal
injunction, that is, the injunction to refrain from eating the sinew of the hip socket, then so, too, it
follows that the blessing’s theme should be that of religious law. As such, it appears to
correspond to the receiving of the Torah on Mount Sinai.

Summary
A pattern laid forth in the Song of the Well, in Numbers, summarizes the above sequence well:

‫ּה‬
‫ָ֚א ז ָי ִׁ֣ש יר ִיְׂש ָר ֵ֔א ל ֶא ת־ַה ִּׁש יָ֖ר ה ַה ֹּ֑ז את ֲע ִ֥ל י ְב ֵ֖א ר ֱע נּו־ָֽל ׃‬
‫ה‬
‫ְּב ֵ֞א ר ֲח ָפ ֣ר ּוָה ָׂש ִ֗ר ים ָּכ ֙רּוָ֙ה ְנ ִד יֵ֣ב י ָה ָ֔ע ם ִּב ְמ ֹחֵ֖קק ְּב ִמ ְׁש ֲע ֹנָ֑ת ם ּוִמ ִּמ ְד ָּ֖ב ר ַמ ָּת ָֽנ ׃‬

“Then Israel sang this song: ‘Ascend, O well, sing to it!

A well dug by princes, carved out by nobles of the people, through the lawgiver and through
supports, and from the desert, a gift.’” (Numbers 21:17-18)

Set-up
In the Song of the Well, then, the Princes [‫ ]שרים‬are, presumably, Patriarchs, since Israel, for
his part, is a ‘Prince of God’ [‫ שר‬of ‫]אל‬. So, too, are Israel’s forefathers Abraham and Isaac.

Curse-sacrifice: ‘night’
If the Princes are the Patriarchs, then the Nobles of the People [‫ ]נדבי העם‬are, presumably,
tribal leaders during Egyptian rule — likely beginning with Joseph and the other sons of Jacob.

Break of Dawn
In the Song of the Well, the flowing of ‘water’ from the Princes and Nobles of the People
continues with the flowing of this water through the Lawgiver [‫ — ]מחקק‬that is, Moses.

Once entering Moses and his supports (possibly elders) — this blessing flows onward through
the desert.

Blessing
Ultimately, it culminates in a ‘gift’: that is, presumably, prophecy at Mount Sinai.

According to the above interpretation for the Song of the Well, then, the series can be seen to
constitute the following steps toward Torah:
1. The set-up is the injunction not to eat the sinew of the hip socket. In the Song of the
Well, this set-up would appear to correspond to the “Patriarchal princes.”
2. The curse-sacrifice is none other than Egyptian slavery and exile. Joseph and the
leaders that follow serve as conduit for Godly rule and influence while in Egypt. In the
Song of the Well, this curse-sacrifice would appear to correspond to the “Nobles of the
people.”
3. Dawn breaks with the Exodus from Egypt and the sacrifice of the Pascal Lamb. In the
Song of the Well, the ‘dawn’ would appear to correspond to the “Desert,” and also
Moses, the “Lawgiver”.
4. The blessing that follows the ‘Dawn’ is none other than the gift of Mosaic prophecy — in
particular, the Giving of the Torah at Mount Sinai. In the Song of the Well, the blessing-
conclusion would appear to correspond to the “Gift”, that is, to prophecy at Mount Sinai.

Exile and return

The aforementioned template for the Covenant of the Parts would appear to be intended for
sequences of exile and return. As such, this tool would seem to be well suited for categorizing
the Egyptian, Babylonian, and Roman exiles recounted in the Pentateuch and in other Biblical
sources. Accordingly, the lists below illustrate how the template might look when applied to
these three periods of exile.

Egyptian exile
In this set, the selling of Joseph into slavery constitutes the initial sacrifice that delineates the
curse-sacrifice to come: namely, the slavery of the Israelites during their term in Egypt.
Meanwhile, the ‘priest’ in this set is none other than the Lord Himself, as is written:
‫ְו ָֽע ַב ְר ִּ֣ת י ְב ֶֽא ֶר ץ־ִמ ְצ ַ֘ר ִי֘ם ַּב ַּ֣ל ְי ָל ה ַה ֶּז ֒ה ְו ִה ֵּכ יִ֤ת י ָכ ל־ְּב כֹו֙ר ְּב ֶ֣א ֶר ץ ִמ ְצ ַ֔ר ִים ֵֽמ ָאָ֖ד ם ְו ַע ד־ְּב ֵה ָ֑מ ה ּוְב ָכ ל־ֱא ֹלֵ֥ה י ִמ ְצ ַ֛ר ִים‬
‫ֶֽא ֱע ֶׂ֥ש ה ְׁש ָפ ִ֖ט ים ֲא ִ֥ני ְי ֹה ָֽו ה‬
“I shall pass through the land of Egypt on this night, and I shall smite every firstborn in the land
of Egypt, both man and beast, and upon all the gods of Egypt shall I pass judgments. I am the
Lord.”
1. Sacrificial setup. The selling of Joseph into slavery in Egypt.
2. ‘Night’: onset of curse-sacrifice. Famine, descent into Egypt, slavery.
3. Conclusion of the curse-sacrifice. The first nine Plagues and the Crossing of the Red
Sea.
4. Sacrificial priestly portion. Death of the firstborn [the firstborn is the ‘priestly portion’].
5. Blessing. The receiving of the Torah at Mount Sinai; and a return to the Land promised
to the Patriarchs.

Babylonian exile
In this set, the First Temple constitutes the initial sacrificial set-up for the curse of Babylonian
exile.
1. Sacrificial setup. Destruction of the First Temple in Jerusalem.
2. ‘Night’: onset of curse-sacrifice. Babylonian exile.
3. Conclusion of the curse-sacrifice. Return to the Land.
4. Sacrificial priestly portion. ?
5. Blessing. Restoration of Torah and Temple.

Roman exile
In this Messianic set, the destruction of the Second Temple serves as the sacrificial set-up for
an exile spanning millenia.
1. Sacrificial setup. The destruction of the Second Temple in Jerusalem.
2. ‘Night’: onset of curse-sacrifice. Exile.
3. Conclusion of the curse-sacrifice. Return to the Land of Israel; onset of the Messianic
era.
4. Sacrificial priestly portion. ?
5. Blessing. Justice, peace, prosperity, Jerusalem ‘rebuilt.’

The Sacrifice of Isaac: a hypothetical projection

In this subsection, the Sacrifice of Isaac is imagined to serve as the set-up that delineates the
Covenant-of-the-Parts format for associated curses and blessings to come.

Consider:

‫ַו ָּי ֹ֗ב אּו ֶֽא ל־ַה ָּמ קֹו֮ם ֲא ֶׁ֣ש ר ָֽא ַמ ר־֣ל ֹו ָה ֱא ֹלִה י֒ם ַו ִּ֨י ֶב ן ָׁ֤ש ם ַאְב ָר ָה ֙ם ֶא ת־ַה ִּמ ְז ֵּ֔ב ַח ַֽו ַּי ֲע ֹ֖ר ְך ֶא ת־ָה ֵע ִ֑צ ים ַֽו ַּי ֲע ֹק֙ד ֶא ת־ִיְצ ָ֣ח ק‬
‫ ַו ִּי ְק ָ֨ר א‬.‫ ַו ִּי ְׁש ַ֤ל ח ַאְב ָר ָה ֙ם ֶא ת־ָי ֔ד ֹו ַו ִּי ַּ֖קח ֶא ת־ַֽה ַּמ ֲא ֶ֑כ ֶל ת ִל ְׁש ֹ֖ח ט ֶא ת־ְּב ֽנ ֹו‬.‫ְּב ֔נֹו ַו ָּ֤י ֶׂש ם ֹא תֹ֙ו ַע ל־ַה ִּמ ְז ֵּ֔ב ַח ִמ ַּ֖מ ַע ל ָל ֵע ִֽצ ים‬
‫ ַו ֹּ֗י אֶמ ר ַאל־ִּת ְׁש ַ֤ל ח ָֽי ְד ָ֙ך ֶא ל־ַה ַּ֔נַע ר‬.‫ֵא ָ֜ל יו ַמ ְל ַ֤א ְך ְי ֹהָו ֙ה ִמ ן־ַה ָּׁש ַ֔מ ִים ַו ֹּ֖י אֶמ ר ַאְב ָר ָ֣ה ם ׀ ַאְב ָר ָ֑ה ם ַו ֹּ֖י אֶמ ר ִה ֵּֽנ ִנ י‬
‫ ַו ִּי ָּׂ֨ש א‬.‫ְו ַאל־ַּ֥ת ַע ׂש ֖ל ֹו ְמ ֑א ּוָמ ה ִּ֣כ י ׀ ַע ָּ֣ת ה ָי ַ֗ד ְע ִּת י ִּֽכ י־ְי ֵ֤ר א ֱא ֹלִה י֙ם ַ֔א ָּת ה ְו ֹ֥ל א ָח ַׂ֛ש ְכ ָּת ֶא ת־ִּב ְנ ָ֥ך ֶא ת־ְי ִח יְד ָ֖ך ִמ ֶּֽמ ִּנ י‬
 ‫ַאְב ָר ָ֜ה ם ֶא ת־ֵע יָ֗נ יו ַו ַּי ְר ֙א ְו ִה ֵּנ ה־ַ֔א ִיל ַאַ֕ח ר ֶנ ֱא ַ֥ח ז ַּב ְּס ַ֖ב ְך ְּב ַק ְר ָ֑ניו ַו ֵּ֤י ֶל ְך ַאְב ָר ָה ֙ם ַו ִּי ַּ֣קח ֶא ת־ָה ַ֔א ִיל ַו ַּי ֲע ֵ֥ל הּו ְל ֹעָ֖ל ה ַּ֥ת ַח ת‬
.‫ְּב ֽנ ֹו‬

“And they came to the place of which God had spoken to him, and Abraham built the altar there
and arranged the wood, and he bound Isaac his son and placed him on the altar upon the wood.
And Abraham stretched forth his hand and took the knife, to slaughter his son. And an angel of
God called to him from heaven and said, ‘Abraham! Abraham!’ And he said, ‘Here I am.’ And he
said, ‘Do not stretch forth your hand to the lad, nor do the slightest thing to him, for now I know
that you are a God-fearing man, and you did not withhold your son, your only one, from Me.’
And Abraham lifted up his eyes, and he saw, and lo! there was a ram, [and] after [that] it was
caught in a tree by its horns. And Abraham went and took the ram and offered it up as a burnt
offering instead of his son.” (Genesis 22:9-13)

The above vignette describes a would-be human sacrifice to God on High. If such is to
constitute the set-up for this sacrificial set, then one might similarly anticipate the associated
imagined general curse to involve mass casualty: likely some form of holy war. One might thus
anticipate the sequence to manifest the following sequential elements:

Set up sacrifice

 Sacrifice of Isaac

Curse-sacrifice

 Holy war

Break of Dawn

 Victory, salvation, establishment of order, reward and punishment

Blessing

 Justice, blessing, prosperity, peace

However, rather than concluding with the death of Isaac, instead, the Divine directive changes
course. Abraham is commanded, ‘Do not stretch forth your hand to the lad, nor do the slightest
thing to him.’

Human sacrificial set-up aborted, Abraham instead offers up a ram caught in the thicket. An
animal sacrifice has thereby been substituted for a human one.

In general, an animal sacrifice represents wealth: animals were among the earliest of respected
currencies in the ancient pastoral world. So, too, an animal represents a man’s all-too-human
animal nature. Some people are angry like bulls, meddling or prurient like goats, unthinking in
their obedience like sheep, rebellious like birds that fly away.
On a more positive note, the contributions — indeed, sacrifices — of individuals possessing
strength like that of oxen, curiosity like that of goats, and/or compliance like that of sheep can be
invaluable for society as a whole. In particular, a ram is competitive, often a leader among
sheep — and yet it, too, is amenable to ‘shepherding’.

An animal sacrifice could thereby serve as a set-up for a slower and less violent type of trial:
one involving deep character change, shepherding in a social context, or exchange of property.

On a higher level of abstraction, if the sacrifice of Isaac is understood, symbolically, to represent

total dedication to God, then it follows that the ram as replacement sacrifice should symbolize
the dedication of some smaller aspect of one’s soul – be it the work of one’s hands (the wool),
war and domination (horns), or some other aspect.

Abraham, for his part, sacrifices a wild ram caught in the thicket. Abraham’s ram thus resembles
a slave or subjugated person: it has been trapped, deprived of its former freedom, and
‘delivered’ for its value.

Accordingly, the sequence corresponding to Abraham’s revised Sacrifice of Isaac – in which a

trapped ram is substituted for a human being – presumably differs significantly from the original
projected sequence. One might conceive of the adjusted sacrificial sequence as follows:

Set up sacrifice

 Sacrifice of a ram in place of Isaac

Curse-sacrifice

 Subjugation and slavery [corresponding to the trapped animal]

 Enlightened leadership, repentance, character change [corresponding to the harnessing
of one’s animal nature]
 Sacrifice on behalf of others who suffer [corresponding to the giving of one’s wealth,
strength, or other assistance for the general benefit]

Break of Dawn

 Breakthrough, revelation
 Salvation from slavery and oppression, with its associated victory

Blessing

 Justice, blessing, prosperity, peace

Part II

Joshua: a key to content

A Biblical name is a vessel
Names that appear within Biblical sources do not necessarily reflect original names or
languages. Instead, such names often constitute translations or even deliberate alterations.

For example, it is written regarding the name Noah, ‫נח‬:

“And he [Lamech] called his name Noah [‫]נח‬, saying, ‘This one shall comfort us [‫]ינחמנו‬
concerning our work and the toil of our hands, from the ground that the Lord has cursed.”
(Genesis 5:29)

The above verse confirms ‘Noah’ is a Hebrew name: it invokes the Hebrew word ‫נח‬, meaning
‘comfort’ or ‘rest’. Nevertheless, Noah’s ark beaches on Mount Ararat, presumably in Turkey. As
such, it is [nearly] inconceivable that Noah would have spoken Hebrew as his mother tongue,
even had he been a Patriarchal contemporary. It seems far more likely that the name ‘Noah’
constitutes a translation or other naming alteration.

Similarly, it is written: “Cain knew his wife, and she conceived and bore Enoch. And he then
founded a city, and named the city after his son Enoch.” (Genesis 4:17) As mentioned earlier,
however, the name Enoch is not original in context. Rather, ‘Enoch’ describes, in general, a
great influencer from a powerful lineage. Similarly, the city named thereof is not named ‘Enoch’
in actuality. Rather, this city name communicates, in general, that the city was built and/or
improved by a powerful influencer of that name.

In Pentateuch and Prophets, then, a city name or other place name might be selected with the
aim of communicating additional levels of meaning. Such encoded meaning could be hidden
within the grammatical root for that name, or alternatively, within its ordering of individual letters.

Uncovering tribal acrostics

Herein, Talmudic and related linguistic techniques are employed for the mining of veiled Biblical
content. For further details and justification of these methods, see Appendix 1 of this work.

In the Book of Joshua, chapters 18 and 19, seven tribes are allocated territory: Benjamin,
Simon, Asher, Issachar, Zevulun, Naftali, and Dan. Probing slightly deeper, however, one notes
a pattern of surprising consistency to the place names recorded therein. For when the place
names are treated in textual order and deconstructed by root [or nearly so], the same root
derivatives form acrostics. Within these tribal acrostics are hidden what would appear to
constitute summaries of stories from Pentateuch and Prophets. The acrostic associated with
the tribe of Dan would appear to tell the story of Creation in its beginnings. Naftali’s acrostic
appears to describe the Temple and its proceedings. Asher’s describes, apparently, the
wisdom of the Torah [Bible] and its associated scholarship. Issachar’s would appear to describe
the Exodus from Egypt. Zevulun’s tells what would appear to constitute the story of the Israelite
Kingdom and its split into Northern and Southern Kingdoms. Simon’s, apparently, tells the story
of Hagar and Ishmael. Benjamin’s first acrostic appears to describe purity-impurity cycles and
the turning of seasons. Benjamin’s second acrostic appears to constintute a description of
conception, birth – and so, too, in parallel, intellectual conceptualization and development.

Taken together, the eight acrostics resemble nothing so much as an outline of Pentateuchal and
prophetic content. They might well have been intended to serve as an ‘insurance policy’ against
loss of explicit content. If explicit Torah content were in danger of redaction, erasure, or other
alteration, some original content could be reconstituted, in part, from such clues.

A different form of acrostic may be found in association with cities allocated to the tribe of
Yehudah in Joshua chapter 15. As with the eight tribal acrostics derived from chapters 18 and
19, so, too, Yehudah’s acrostic, derived from chapter 15, is constructed from grammatical root
derivatives of cities allocated. However, instead of the single ‘story’ acrostic associated with
other tribes, for Yehudah, the acrostic appears to be a ‘summary poem’ of diverse theme.

Summarizing on the aforementioned acrostics:

 Yehudah’s acrostic appears to constitute a ‘summary poem’ of varied theme.
 Dan’s appears to describe the first three Days of Creation.
 Asher’s describes, apparently, the wisdom of Torah and associated Bible sources.
 Issachar’s appears to describes the Temple and associated activities.
 Zevulun’s story appears to tell the story of the Israelite Kingdom and its subsequent split
into Northern and Southern Kingdoms.
 Simon’s, apparently, tells the story of Hagar and Ishmael.
 Benjamin’s first acrostic appears to describe the changing of the seasons; and so, too,
purity-impurity cycles.
 Benjamin’s second acrostic describes conception and birth; and in parallel,
conceptualization and intellectual development.

Themes from Yehudah’s acrostic:

 The Promised Land
 Song of the Well
 Matriarchs and Patriarchs
 Hagar and Ishmael
 Creation in general
 Adam and Eve
 Festival of Tabernacles
 Messianic birth pangs
 Ressurrection of the Dead
 Desert wanderings
  Golden Calf
 Existential threat
 Torah scholarship
 Reward and punishment
 Settling the Land
 Learning and scholarship
 The Israelite Kingdom
 God as Protector, Redeemer, Rock
 Mount Sinai
 Squandering of merits
 Revelation
 Torah leaders, elders
 Messianic King
 War preceding the Son of David
 Messianic Era
 Baal Peor
 Division of the Land
 Tabernacle
 Elijah: prophecy at the cave
 Baal worship
 Booths in the desert
 Sodom
 Heritage

Before delving into the acrostics, a caveat would appear to be warranted. The tables below do
not detail every aspect of grammatical derivation. First, it should come as no surprise that, over
the millenia, some changes have occurred in aspects of explicit grammatical structure and/or
vowel inflection. So, too, in many places, the following grammatical patterns may be noted:

 The ‘‫ ’ת‬is the last letter of the alphabet. Accordingly, a ‘‫ ’ת‬at the end of a word might
signify an endpoint, or ‘to the end,’ or ‘forever.’
 A ‘‫ ’ה‬at either the beginning or the end of a word often signifies the preposition ‘to.’
 A ‘‫’מ‬, when found at the end of a word [‫]ם‬, could signify the plural construction.
Alternatively, it might indicate blessing or plenty, as per the letter chart in Part I.
 The construction ‘‫ א‬- x - ‫’ת‬, where x is the root word, likely signifies ‘beginning to end.’
 The letters ‘‫‘[ ’א‬aleph’], ‘‫‘[ ’ו‬vav’], ‘‫‘[ ’י‬yud’], and sometimes ‘‫‘[ ’ה‬heh’] may be added or
subtracted without significant change to the meaning of a word.

With the above in mind – the eight ‘story’ acrostics [Benjamin A, Benjamin B, Simon, Zevulun,
Issachar, Asher, Naftali, Dan], along with Yehudah’s ‘summary poem’ acrostic, are presented
below in table format. Although most place names that appear below represent cities, there
exist scattered exceptions to this rule. Definitions are from Jastrow’s Dictionary9 unless
specified otherwise.

9
M. Jastrow. Dictionary of the Targumim, Talmud Bavli, Yerushalmi, and MIdrashic Literature, 1926.
Eight tribal ‘story’ acrostics

Benjamin A - Purity-impurity Cycles, The Turning of Seasons

“And the towns of the tribe of the Benjaminites, by its clans, were: Jericho, Beit Hoglah, Emek
Keziz, Beit Aravah, Zemaraim, Bethel, Avim, Parah, Afrah, Kfar Amonah, Ofni, and Geva”
(Joshua 18:21-24)

Topic Place Place Name Name Deconstruction Import

Name (Trans-
literation)

Cycles ‫יריחו‬ Jericho Moon ‫יריח‬ Cycles:

[month]  Female menstrual cycle
 Calendar: turning of the
‫בית‬ Beit Haglah Circle, cycle ‫חגל‬ seasons10
‫חגלה‬
Cycle ‫ חגל‬house ‫בית‬

[Invokes the female cycle

and the turning of the
seasons]

‫עמק‬ Emek Keziz Reap ‫קציץ‬

‫קציץ‬
Valley ‫ עמק‬of reaping ‫קציץ‬

[‘Reap’ the harvest,

conception]

‫בית‬ Beit Aravah Willow ‫ערבה‬ Harvest Festival

‫הערבה‬ [invokes the Four Species
of Sukkot, the Festival of
Harvest]

House ‫ בית‬of willow ‫הערבה‬

‫ צמרים‬Zemaraim Wool ‫צמר‬ Time/season for shearing

‫בית אל‬ Beit El House ‫ בית‬of God ‫אל‬ Temple

[A Temple] [The Temple structure,
courtyard, and vessels]

‫העוים‬ Avim Perversion, wrong-doing ‫עוי‬ Perversion or [presumably other]

impurity

‫הפרה‬ Parah Cow ‫פרה‬ Waters of purification [of

lustration], from the ashes [dust]
‫עפרה‬ Afrah Dust ‫עפר‬ of the Red Cow. (Numbers 19)

10
See, too, the Gezer calendar, a Canaanite and/or Israelite calender that dates to the 10th century BCE or
thereabouts. Approximately the Israelite Kingdom period, or possibly earlier. (RAS Macalister 1912). Ancient Gezer is
located approximately midway between Jerusalem and Philistia.
 Dust ‫ עפר‬of cow ‫פרה‬
[Invokes the Red Cow]

‫כפר‬ Kfar Amonah Faith ‫אמונה‬ A community of faith

‫העמנה‬ [It is likely that the ‫ ע‬in
‫ עמונה‬has been replaced
by an ‫א‬. Unusual but
happens occasionally over
time.]

Village ‫ כפר‬of faith ‫אמונה‬

‫העפני‬ Afni Ofan, a type of angel ‫אופן‬ Angels

[Here, too, it is likely that
the ‫ ע‬of ‫ עפן‬has been
replaced by an ‫א‬. Unusual
but happens occasionally
over time.]

‫ גבע‬Gava Hill ‫גבעה‬ High place

[In context: Inner, a mental state]

Benjamin B - Conception and birth; Intellectual growth

“Also Gibeon, Ramah, Beeroth, Mizpeh, Kefirah, Mozah, Rekem, Yirpel, Taralah,
Zela, Elef, and Yebusi —that is, Jerusalem— Giveath [and] Kiriat” (Joshua 18:25-28)

Topic Place Place Name Deconstruction Import

Name Name
(Trans-
literation)

Sex, ‫ גבעון‬Gibeon Hill ‫גבע‬ The ‘hill one’:

conferring  Masculine
of wisdom ‘Tall [high] one’ ‫גבעון‬  Penetrating
 ‘Yesod’ = Teaching
‫הרמה‬ Ramah High place ‫רמה‬
and the ‘well’
‫בארות‬ Beerot Well ‫באר‬  Feminine
 Surround
 ‘Malchut’ = Learning
And the ‘high place’ between
them

[Masculine + Feminine, Sex and

Sexuality]

Conception, ‫המצפה‬ Mizpeh Lookout ‫מצפה‬ Vision = wisdom

concept
Conception in general
 A concept in its inception
  A conceptus

‫הכפירה‬ Kefirah Unbeliever/unbelief ‫כפירה‬ Lack of conception. or failure to

sustain: in general
 Rejection of faith, lack
of belief
 Nothing, no embryo

Pregnancy, ‫המצה‬ Mozah Matzah [unleavened bread] Pregnancy: “wheat” symbolizes

develop- ‫מצה‬ nutrition conferred from mother
ment of the to embryo and fetus.
intellect [Wheat, e.g. nutrition]
Intellect: “wheat” (nutrition,
A Talmudic midrashic manna or its substitute) as
commentary on pregnancy: [Torah] learning
“...In what does a woman
help a human being “[God] subjected you to the
[adam]?” [Elijah] said, when hardship of hunger and then
a person [adam] brings gave you manna to eat… in
wheat, does he or she order to teach you that a human
chew wheat? [When a being does not live on bread
person [adam] brings alone, but that one may live on
home] flax, [does he or she anything that the Lord decrees.”
wear] flax? [Is a wife] not (Deuteronomy 8:3)
found [to be the one who]
lights up a man’s eye and
stands him on his feet?”
(Yevamot 63a)

‫ רקם‬Rekem Woven [material] ‫רקם‬ Pregnancy: “flax” symbolizes

external and finishing touches
Talmudic midrash conferred to the fetus: hair,
continued: nails, surfactant for healthy
“...[When a person [adam] lungs, etc.
brings home] flax, [does he
or she wear] flax?” Intellect: ‘finishing touches’ to a
(Yevamot 63a) concept. Presentation, grace,
clarity, and precision of
language. Titles. ‘Weaving’
together of details.

‫ירפאל‬ Yirpel Lax ‫רפא‬ Pregnancy: Laxity in preparation

for birth.
God ‫אל‬
Intellect: Creative thought.
In context: the laxity and
opening in preparation for
birth

‫תראלה‬ Taralah Soak ‫תרא‬ Pregnancy: The fetus ‘soaks’

within his/her mother. That is,
Her soaking ‫תראלה‬ the fetus ‘soaks’ in amniotic
fluid.

Intellect: Contemplation.
 Heredity, ‫צלע‬ Zela Rib ‫צלע‬ Pregnancy: The infant is formed
study according to a hereditary
Alt. Side ‫צלע‬ structure and plan [a ‘side’] that
is bequeathed by the parents.
[Biologically, 23 chromosomes
from the mother, and 23
chromosomes from the father.]

Intellect: Focus [‘daat’] +

Understanding/connections
[‘bina’] = Enlightened
intelligence [‘haskel’]

‫האלף‬ Elef Aleph, ‫[ א‬first letter in the Beginning; new life

alphabet] ‫אלף‬

‫היבוסי‬ Jebusi The Jebusites were the Inheritance, heir

former residents of
Jerusalem.

The Israelite Kingdom was

the heir to Jerusalem.

Inheritance ‫ירושה‬
[from Jerusalem, ‫]ירושלים‬

Population ‫ גבעת‬Giveat Hill ‫גבעה‬ People

growth
Hills:
 Men
 High places
 Place of contact
[see ‫ גבעון‬and ‫ הרמה‬above]

‫קרית‬ Kiriat Town or village ‫קריה‬ Population centers

Shimon - Hagar and Ishmael

“Their portion comprised: Beer Sheva—or Sheva—Moladah, Hazar Shual, Balah, Ezem,
Eltolad, Betul, Harmah, Ziklag, Beit Merkavot, Hazar Susah, Beit Levaot, and Sharuhen…. Ain,
Rimmon, Ether, and Ashan…. together with all the villages in the vicinity of those towns, down
to Baalat Beer [and] Ramat Negev.” (Joshua 19:2-8)

Topic Place Place Name Name Deconstruction Import

Name (Trans-
literation)

Hagar ‫באר שבע‬ Beer Sheva Well ‫באר‬ Suggests the Hajj, involving
and 7 circuits around the Kaaba,
Ishmael Seven ‫ שבע‬wells ‫באר‬ and 7 segments from Safa
 ‫שבע‬ Sheva Seven ‫שבע‬ to Marwah and back

‫מולדה‬ Moladah Birth/born ‫נולד‬ Birth of Ishmael

‫חצר‬ Hazar Shual Fox ‫שועל‬ Sarah is held captive by

‫שועל‬ Avimelech, king of the
Fox ‫ שעול‬pen ‫חצר‬ Philistines
[Avimelech’s ‘fox pen’ for
Sarah]

‫בלה‬ Balah ‘Worn out’ [old] ‫בלה‬ Abraham and Sarah are old
and ‘worn out’ [and yet
Sarah is with child]

‫עצם‬ Ezem Eyes closed ‫עצום‬ Hagar’s prophecy regarding

[Hagar’s words after Ishmael.
prophecy: ‘Could I envision
an addition to that which He “‘You are the God Who
envisions [for] me?’] envisions [for] me,’ [“El Roi”]
for she said, ‘Could I
Alt. strength/vigor ‫עצם‬ envision an addition to that
[blessings of strength of which He envisions [for]
lineage] me?’” (Genesis 16:13)

‫אלתולד‬ Eltolad To be born ‫תולד‬ ‘Birth’ of the Ishmaelite

peoples
Godly ‫ אל‬birth ‫תולד‬
“And an angel of the Lord
said to her, ‘I will greatly
increase your offspring, and
they will not be counted for
abundance.’ And an angel of
the Lord said to her, ‘Behold,
you will conceive, and give
birth to a son….” (Genesis
16:10-11)

‫בתול‬ Betul Young, naive ‫בתול‬ Young Ishmael

‫חרמה‬ Harmah Ostracise, ‘cut off’ ‫חרם‬ Hagar and Ishmael are
forced out

‫צקלג‬ Ziklag Bag ‫צקלון‬ “Abraham took some bread

and a skin of water, and
Bottle ‫לוגה‬ gave them to Hagar. He
placed them over her
shoulder, together with the
child, and sent her away.”
(Genesis 21:14)

‫בית‬ Beit Merkavot Chariots ‫מרכבות‬ Ishmael trains horses.

‫המרכבות‬
Home ‫ בית‬of chariots ‫מרכבות‬ Development of horse
domestication; horses and
‫חצר‬ Hazar Susah Horse ‫סוס‬ chariots.
 ‫סוסה‬
Horse ‫ סוס‬corral ‫חצר‬

‫בית‬ Beit Levaot Arrivals ‫באות‬ Ishmaelite hospitality

‫לבאות‬
Home ‫ בית‬for guests ‫לבאות‬

‫שרוחן‬ Sharuhen Prince ‫שר‬ Possible allusion to horses

and/or cavalry
Wind ‫רוח‬

Prince [or princess] ‫ שר‬of the

wind ‫רוח‬
[possible allusion to horses]

‫עין‬ Ain Eye ‫עין‬ Vision, prophecy, wisdom

‫רמון‬ Rimmon Pomegranate ‫רימון‬ Fruitfulness, fecundity

‫עתר‬ Eter Wealth ‫עתר‬ Wealth, prosperity

[to become wealthy; to make
wealth(y)]

Alt. Shovel or pitchfork ‫עתר‬

‫עשן‬ Ashan Smoke ‫עשן‬ Divine punishment, Hell

Obscuration of vision

Heat and fire

‫בעלת‬ Baalat Beer Well ‫באר‬ Kaaba

‫באר‬
Owner ‫ בעל‬of the well ‫באר‬

‫ראמת‬ Ramat Negev Dry ‫נגב‬ High Places in the desert

‫נגב‬
Alt. desert [Negev desert]
‫נגב‬

High place ‫ ראם‬,‫ רמה‬in the

desert ‫נגב‬

Zevulun - Exodus from Egypt

“The third lot emerged for the Zevulunites, by their clans. The boundary of their portion: Starting
at Sarid, their boundary ascended westward to Maralah, touching Daveshet and touching the
wadi alongside Yokneam. And it also ran from Sarid along the eastern side, where the sun
rises, past the territory of Kislot Tavor and on to Daverath and ascended to Yafia.
From there it ran [back] to the east, toward the sunrise, to Gatah Hefer, to Etah Kazin, and on to
Rimmon, where it curved to Neah. Then it turned—that is, the boundary on the north—to
Hanaton. Its extreme limits were the Gei Yiftah El, Katat, Nahalal, Shimron, Yidalah, and
Bethlehem” (Joshua 19:10-15)

Topic Place Place Name Name Deconstruction Import

Name (Trans-
literation)
Exodus ‫שריד‬ Sarid Fugitive, survivor [escaped] Escape [from Egypt]
‫שריד‬
‫מרעלה‬ Maralah Haversack ‫מרעלא‬ Belongings in a sack [for
[Long pouch thrown over an travel]
animal’s back]
‫דבשת‬ Daveshet Honey ‫דבש‬ Wealth
[Honey was especially precious [donated by Egyptians]
in the ancient world (see
Mishna Bava Kamma 10, Bava
Kamma 114-115 in Bavli)
‫יקנעם‬ Yokneam Oppress ‫]?[ כנע‬ Intent [by Egyptian forces] to
[the ‫ כ‬appears to have been oppress [to recapture and
replaced by a ‫]ק‬ re-enslave]
‫שריד‬ Sarid Survivor, remnant ‫שריד‬ Survivors [crossing the Red
Sea]
‫כסלת‬ Kislot Tabor Foolishness ‫כסלות‬ Foolish destruction
‫תבר‬
Break/fracture ‫תבר‬ [Egyptian chariot wheels
stuck in mud; Egyptians
Foolish ‫ כסל‬destruction ‫תבר‬ follow the Israelites into the
sea]
‫דברת‬ Daberat Speak ‫דבר‬ Speech [e.g. prophetic
speech through Moses]
‫יפיע‬ Yafia Blow ‫נפע‬ The winds blow;
the Sea splits
‫גתה‬ Gatah Hefer Vat for pressing wine ‫גת‬ Egyptians dead on the
‫חפר‬ Seashore
Dig [graves] ‫חפר‬

Blood [wine - idiom/metaphor]

‫ גת‬and graves [digging] ‫חפר‬
‫עתה‬ Etah Kazin Current, time, timely ‫עת‬ Moses the leader
‫קצין‬
Current ‫ עת‬leader ‫קצין‬
‫רמון‬ Rimmon Pomegranate ‫רמון‬ Even the humblest of people
[A frequent metaphor for merits possess merits in plenty,
of a humble man: ‘merits like merits that bring joy on High
the seeds of a pomegranate.’
Also, a tasty fruit.]
‫הנעה‬ Neah Pleasantness ‫הנעה‬ God is beautiful, radiant

A people pleasing to the

Lord
‫חנתן‬ Hanatan Grace ‫חן‬ God of Grace

Graceful one ‫חנתן‬ A people who enjoy grace

from above
 ‫גי יפתח‬ Gei Yiftah El Opening ‫פתח‬ Progressive ascent to Godly
‫אל‬ heights
Valley ‫ גי‬of opening ‫ פתח‬for
God/Godliness ‫אל‬ Godliness is available [open]
for all who strive
[From the lowland upward to
Godly awareness]
‫קטת‬ Katat Slice ‫קטה‬ A people set apart,
[Distinct, set apart] dedicated to the One God
‫נהלל‬ Nahalal Praise ‫הלל‬ God is praised

The people are praiseworthy

‫שמרון‬ Shimron Protect ‫שמר‬ God is their Protector on
High

Protected ones
‫ידאלה‬ Yidalah Hand ‫יד‬ Guidance by the Hand of
God
Hand ‫ יד‬of God ‫אל‬
‫בית‬ Bethlehem Bread ‫לחם‬ Wisdom and prosperity
‫לחם‬
House ‫ בית‬of bread ‫לחם‬ Manna from heaven
[Bread is a frequent metaphor
for wisdom and prosperity. So,
too, ‘bread’ recalls the manna
in the desert.]

Issachar - Kingdom and Split

“Their territory comprised: Jezreel, Chesullot, Shunem, Hafaraim, Shion, Anaharat, HaRavit,
Kishion, Avez, Remet, Ein Ganim, Ein Hadah, and Beth Pazez. The boundary touched Tavor,
Shahazimah, and Beit Shemesh” (Joshua 19:18-22)

Topic Place Place Name Name Deconstruction Import

Name (Trans-
literation)

Kingdom ‫יזרעאלה‬ Jezreel Seed ‫זרע‬ Godly beginnings

Godly ‫ אל‬seed ‫זרע‬ [Exodus, Mount Sinai,

Settling the Land]

‫הכסולת‬ HaChesullot Foolishness ‫כסילות‬ To foolishness, neglect

Alt. lazy, passive ‫כסילות‬ [Deficiencies during the

period of Judges]

‫שונם‬ Shunem Tooth ‫שן‬ Violence

Pointed ‫ שנן‬like teeth ‫שן‬ [Violence and lawlessness

during the period of Judges]
 ‫חפרים‬ Hafaraim Dig ‫חפר‬ Death
[esp. Grave digging]
[Death, war, near-extinction
of the tribe of Benjamin]

‫שיאן‬ Shion Prince ‫נשיא‬ Kingship

Lift up ‫נשא‬ [Samuel the ‘king-maker’;

Saul, David]

‫אנחרת‬ Anaharat Stab or perforate ‫נחר‬ Total penetration; total

conquest
Stab through and through ‫אנחר‬
‫[ ת‬from ‫ א‬to ‫ת‬, from the
beginning of the alphabet to its
end]

‫הרבית‬ HaRavit Great ‫רב‬ To greatness

To greatness ‫הרבות‬
[yud ‫ י‬and vav ‫ ו‬may be
interchanged]

‫קשיון‬ Kishion Hard ‫קשה‬ Hard, tough

‫אבץ‬ Avez Zinc ‫אבץ‬ Bronze

[Brass = copper/zinc alloy; one [wealth, technology]
of the bronze alloys. Another
bronze alloy is copper/tin.]

‫רמת‬ Remet Height ‫רמה‬ Heights

[elevation of culture, status]

‫עין גנים‬ Ein Ganim Eye ‫עין‬ Beloved, blessed with grace

Eye [tender] ‫[ עין‬of] gardens

‫גנים‬
[for grace, beauty, fragrance]

‫עין חדה‬ Ein Hadah Eye ‫עין‬ Vigilent, wise

Sharp ‫ חד‬eye ‫עין‬

‫בית פצץ‬ Beit Pazez Split ‫פצץ‬ The [early] split:

Northern kingdom of Israel
Split ‫ פצץ‬house ‫בית‬ Southern kingdom of Judah

‫תבור‬ Tavor Fracture ‫תמר‬ Fracture of Northern

kingdom from Southern
kingdom

‫שחצימה‬ Shahazimah Tear, separate ‫שחץ‬ To further separations

between alliances and
To ‫ ה‬separations ‫שחצים‬ between Northern kingdom
and Southern kingdom
 ‫בית שמש‬ Beit Sun ‫שמש‬ Lack of sufficient protection
Shemesh
Sunny ‫ שמש‬house ‫בית‬ [Foreign conquer]
[exposure to the sun; lack of
adequate shelter]

Asher - Wisdom of the Torah

“Their boundary ran along Helkat, Hali, Beten, Achshaf, Almelech, Amad, and Mishal; and it
touched Carmel on the west, and Shihor Livnat. It also ran along the east side to Beit Dagon,
and touched Zebulun and Gei Yiftah El to the north, [as also] Beit Emek and Neiel; then it ran to
Cabul on the north, Evron, Rehov, Hammon, and Kanah, up to Sidon Rabbah. The boundary
turned to Ramah and on to the fortified city of Tyre; then the boundary turned to Hosah and it
ran on westward to Mehevel, Achzib, Ummah, Afek, and Rehov” (Joshua 19:25-30)

Topic Place Place Name Name Deconstruction Import

Name (Trans-
literation)

Torah ‫חלקת‬ Helkat Portion ‫חלקה‬ Torah is our ‘portion’ among

the nations: as individuals, as
a people

‫חלי‬ Hali Beginning ‫התחלה‬ A point of wisdom in its

inception
Sand ‫ חלא‬,‫חול‬

‫בטן‬ Beten Abdomen ‫בטן‬ Understanding

Alt. pregnant
Development of a concept
[a frequent metaphor for through probing and
understanding, ‘bina,’ and/or establishment of connections
boundaries, ‘gevurah’]

‫אכשף‬ Achshaf Sorcery ‫כשף‬ Attempting to establish

[sorcery/ witchcraft: a type of false connections without
thought and connection, typically thoroughness [‘too much
associated with false faith.] bina’] leads to falsity and
inaccuracy
[A belief system that connects myth
and quasi-religious practice with
assumed material or physical result]

‫אלמלך‬ Almelech King ‫מלך‬ God is King

The Almighty ‫אל‬ God’s rule of law

‫ עמעד‬Amad A people or nation ‫ עם‬until ‫עד‬ A people, forever

[‘until the end’]
In context: a people with its
Torah wisdom, forever
 ‫משאל‬ Mishal Borrow ‫שאל‬ A student or apprentice
Alt. beg ‫שאל‬
A question or difficulty of
Question ‫שאלה‬ understanding

‫כרמל‬ Carmel Well cultivated field ‫כרמל‬ A master

Wisdom understood

‫שיחור‬ Shihor Livnat Black [dark] ‫ שחור‬- white ‫לבנה‬ White vs. black in Torah law:
‫לבנת‬ the permitted vs. the
forbidden

‫בית דגן‬ Beit Dagon House ‫ בית‬of grain ‫דגן‬ Fruitful endeavor
[In context: prosperity]

‫זבולון‬ Zebulun Temple ‫זבול‬ Living a Torah life

Alt. habitation ‫זבול‬
Development of a ‘home’ for
See I Kings 8:13 “I have surely built Godliness
a house of Zevul [habitation] for
You, a place for You to dwell
forever”

See, too, Genesis 30:20

“Now my husband will
reside/cohabit [‫ ]יזבלני‬with me…. So
she called his name Zevulun.”

‫גי יפתח‬ Gei Yiftah El Valley (glen) ‫גי‬ From a ‘valley’ to a higher
‫אל‬ place
Entrance, opening ‫ פתח‬for the
Almighty ‫אל‬ An ‘entrance’ for Godly
teaching

‫בית‬ Beit Emek Deep ‫עמוק‬ Depth of habitual learning

‫העמק‬ Valley ‫עמק‬ and teaching

House ‫ בית‬of depth ‫עומק‬

‫נעיאל‬ Naiel Pleasant ‫נעים‬ The pleasantness of the

Almighty
The pleasantness ‫ נעים‬of the
Almighty ‫אל‬ Joy in Torah wisdom

‫ כבול‬Cabul Net or chain ‫כבולין‬ Chaining of concepts

[chain works for drawing water11]

‫עברון‬ Evron Pass ‫עבר‬ Depth of a subject

[probing; an application of
One who passes or forges ahead daat]
‫עברון‬

[a metaphor for

11
M. Jastrow, Dictionary of the Targumim, Talmud Bavli, Yerushalmi, and Midrashic Literature, 1926.
 knowledge/concentration, ‘daat’]

‫ רחב‬Rehov Breadth ‫רחב‬ Breadth of a subject

[making connections: an
application of bina]

‫חמון‬ Hammon Heat ‫חום‬ Illumination from the Menorah

[fire] [‘flame’ of enlightenment]

‫קנה‬ Kanah Branch [for example, of candelabra Branch of the Menorah

or menorah] ‫קנה‬ [‘support’ for enlightenment]

‫צידון‬ Sidon Trap ‫צידה‬ Clever and well reasoned

‫רבה‬ Rabbah strategy/trap: a ‘checkmate’
Great ‫ רבה‬trap ‫צידה‬
Alt. Trapped (with
inconsistency) by faulty
reasoning

‫הרמה‬ Ramah Height ‫רמה‬ Reverence, elevation

[in context, the reverence that
derives from Torah learning]

‫מבצר‬ Mivzar Tyre Fortress ‫מבצר‬ The ‘four amot of halacha’,

‫צר‬ e.g. the ‘four cubits of Biblical
Narrow ‫ צר‬fortress ‫מבצר‬ religious and judicial law’ as
derived by scholars for
application in a community

‫חסה‬ Hosah Spare, keep from harm ‫חס‬ Delving into Torah protects
from harm [on a metaphysical
level]

‫מחבל‬ Mehevel Destroyer ‫מחבל‬ Taking down an erroneous

view or interpretation

‫אכזיבה‬ Achziv Disappointment ‫אכזיב‬ Disappointment — arising on

account of difficulties in
learning or engaging

‫עמה‬ Ummah A people ‫עם‬ Torah is for the people

To ‫ ה‬the people ‫עם‬ “For this commandment

which I command you this
day is not concealed from
you, nor is it far away. It is not
in heaven, that you should
say, ‘Who will go up to
heaven for us and fetch it for
us…so. that we can hear and
fulfill it?” (Deut 30:11-12)

‫אפק‬ Afek Bring out, take away ‫אפק‬ Take-away points

‫רחוב‬ Rehov Breadth ‫רחב‬ Breadth of a subject

 [Students making
connections: an application of
bina]

Naftali - Temple
“Their boundary ran from Helef, Elon Bezananim, Adami Nekev, and Yavnel to Lakum, and it
ended at the Jordan [Yarden]. The boundary then turned westward to Aznot Tabor and ran from
there to Hokakah. It touched Zebulun on the south, and it touched Asher on the west, and
Yehudah at the Jordan on the east. Its fortified towns were Ziddim, Zer, Hammat, Rakat,
Kineret,
Adamah, Ramah, Hazor, Kedesh, Edrei, Ein Hazor, Iraon, Migdal El, Horem, Beit Anat, and
Beth-shemesh” (Joshua 19:33-38)

Topic Place Place Name Name Deconstruction Import

Name (Trans-
literation)

Temple ‫חלף‬ Helef Cut [down] ‫חלף‬ Chop down trees

‫אלון‬ Elon Chop/break ‫בצע‬ ‘And now, command that

‫בצעננים‬ Bezananim they cut down cedars for me
Chop down ‫ בצע‬a tree ‫אלון‬ from Lebanon…’(I Kings
5:20)

‫אדמי‬ Adami Nekev Lands ‫אדמי‬ Dig into the earth

‫הנקב‬ Perforate/incise ‫נקב‬
‘Solomon had…eighty
Dig holes ‫ נקב‬in the earth thousand who hewed in the
‫אדמה‬ mountain’ (I Kings 5:29)

‫יבנאל‬ Yavnel Build ‫ בנה‬for the Almighty ‫אל‬ Build [the Temple]

‘...he built the Temple of the

Lord’ (I Kings 6:1)

‫לקום‬ Lakum Rise up ‫קום‬ Ups and downs, arrogance

and humility, success and
‫הירדן‬ Yarden Go down ‫ירד‬ failure

‘...He lowers to the grave

and raises up. The Lord
impoverishes and makes
rich, He humbles and He
elevates….’ (I Samuel 2:6-7)

‫אזמות‬ Aznot Tavor Ears/hearing [the call] ‫אוזנות‬ Understanding that leads to
‫תבור‬ Alt. understanding ‫אוזנות‬ a broken spirit

Break ‫תבר‬ ‘The sacrifices of God are a

 broken spirit’ (Psalms 51:19)

‫חוקקה‬ Hokakah Legislate ‫חקק‬ Legal procedure

‫זבולון‬ Zevulun Temple ‫זבול‬ Godly habitation

Alt. habitation ‫זבול‬
Home
See I Kings 8:13 “I have surely
built a house of Zevul
[habitation] for You, a place for
You to dwell forever”

See, too, Genesis 30:20

“Now my husband will
reside/cohabit [‫ ]יזבלני‬with
me…. So she called his name
Zevulun.”

‫אשר‬ Asher Fortunate ‫אשר‬ Blessing

See Genesis 30:13

“Leah declared, ‘In my good
fortune! [‫]באשרי‬.... So she
called his name Asher.”

‫יהודה‬ Yehudah YHWH [Tetragrammaton] Praise the Lord

See Genesis 29:35

“Now I will praise the Lord
[YHWH]. Therefore she called
his name Yehudah.”

‫הצדים‬ Zidim Hunt, game, provisions ‫הצידים‬ Trials

‫צר‬ Zer Suffering ‫צר‬

‫חמת‬ Hammat Sun, heat ‫חמת‬

‫רקת‬ Rakat Shame ‫ רקק‬,‫רוק‬

‫כנרת‬ Kineret Lute ‫כנור‬ Music and song

[also in the context of
previously mentioned trials]

“These do I recall and pour

out my soul for [what has
befallen] me; how I passed…
to the Temple of God; with
joyous song and thanks….
Why are you downcast, my
soul…. Hope to God!”
(Psalms 42:5-6)

‫אדמה‬ Adamah Land ‫אדמה‬ [Temple] courtyard ‘high

 ‫הרמה‬ Ramah Height ‫הרמה‬ place’ – the heights of the
land
‫חצור‬ Hazor Courtyard ‫חצור‬

‫קדש‬ Kedesh Holy ‫קודש‬ Holy

‫אדרעי‬ Edrai Threshing ‫אדר‬ The ‘threshing’ [repentence

[separating the wheat from the and atonement] that
chaff] ‘separates the wheat from
the chaff,’ i.e. that removes
Threshing ‫ אדר‬of Evil ‫רע‬ evil, refines, and purifies.

Alt. The threshing floor of The threshing floor of

Arauna that served as the Araunah that served as the
grounds beneath the altar: grounds for the altar in the
First Temple.
“And Araunah asked, “Why
has my lord the king come to
his servant?” David replied,
“To buy the threshing floor
from you, that I may build an
altar to the Lord….” (II Samuel
24:21)

‫עין חצור‬ Ein Hazor Eye ‫עין‬ The Eye that sees:
[through the] courtyard/ private
area ‫חצר‬ All Seeing, All Knowing

‫יראון‬ Iraon See ‫[ ראה‬visionary] Seer

‫מגדל אל‬ Migdal El Praise, extoll ‫מגדל‬ Praise to God

the Almighty ‫אל‬

‫חרם‬ Harem Excommunicate ‫חרם‬ Excommunication [priestly]

‫בית ענת‬ Beit Anat Period ‫עונה‬ Lunar months, lunar

[This includes the period of a calendar
woman’s menses: thereby
invoking the lunar cycle] [with respect to the Temple
and resident Sanhedrin]
House ‫ בית‬of period(s) ‫עונה‬

‫בית שמש‬ Bet House ‫ בית‬of the sun ‫שמש‬ Solar calendar
Shemesh
[with respect to the Temple
and resident Sanhedrin]

Dan - Creation
“Their allotted territory comprised: Tzorah, Eshtaol, Ir Shemesh, Shaalavin, Ayalon, Itlah, Elon,
Timnah, Ekron, Eltekeh, Givathon, Baalat, Yehud, Bnei Brak, Gat Rimmon, Mei HaYarkon, and
Rakon, at the border near Yafo. But the territory of the Danites slipped from their grasp. So the
Danites migrated and made war on Leshem. They captured it and put it to the sword; they took
possession of it and settled in it. And they changed the name of Leshem to Dan, after their
ancestor Dan.” (Joshua 19:41-47)

Topic Place Place Name Deconstruction Import

Name Name
(Trans-
literation)

Days of ‫ צרעה‬Tzorah Leprosy ‫צרעת‬ ‘Chaos and void’

Creation12 [a type of impurity] (Gen 1:2)

[In context, the beginning of a cycle of

impurity-purity, death-life, barren-
conception. The menstrual cycle is
another example of such a cycle.]

‫אשתאול‬ Eshtaol Wife/woman ‫אשת‬ ‘Godly Spirit’

[In context, the ‘birthing’ of Creation] (Gen 1:2)

Beginning ‫אול‬ ‘In the beginning…’

(Gen 1:1)

Day One13

‫עיר שמש‬ Ir City ‫ עיר‬of sun ‫שמש‬ ‘Let there be light’

Shemesh (Gen 1:3)

Day One

‫ שעלבין‬Shaalavin Between ‫בין‬ ‘Let there be a

firmament in the
Hollow/depth of the sea ‫שעל‬ water… [to] separate
between water and
water.’ (Gen 1:6)

Day Two13

‫ ַא ָּי ֖ל ֹון‬Ayalon Hart ‫איל‬ Sexual desire

‘My beloved is like a

gazelle or a young
hart.’ (Song of Songs
2:9)

Day Three13

‫ יתלה‬Itlah To heap up ‫תלל‬ Mounting desire

Mound ‫תל‬
Day Three

‫ ֵא י֥ל ֹון‬Elon Ram ‫איל‬ Virility

[virility]
Day Three

12
See J. Block. In the Beginning, 2023.
‫ תמנתה‬Timnah Eight ‫תמני‬ Conception
(Timnatah) [7 days of Creation plus one; 7 days to
completion plus one: something new] ‘Herbage bearing
seed’ (Gen 1:11)
There ‫תמן‬
[Cross the Red Sea] Day Three

Feminine possessive of ‫ תמנה‬is

‫תמנתה‬

‫ עקרון‬Ekron Detach; uproot; barren ‫עקר‬ Lack of conception;

demise of products of
conception.

Day Two or Three:

failure

‫ אלתקה‬Eltekeh Sheath ‫ תיק‬of the Almighty ‫אל‬ New life vs. lack
[Godly eminence within all things] thereof:

Depends on Godly
eminence

‫ גבתון‬Givaton Back ‫גב‬ The Lord’s

The One whose back [is seen] ‫גבתון‬ hiddenness

See Exodus 33:23:

“Then I will take My hand away and
you will see My back; but My face
must not be seen.”

‫בעלת‬ Baalat Owner ‫בעל‬ Shaddai: Owner of

everything within
Creation

‫יֻ֥ה ד‬ Yehud YHWH YHWH: the ‘Author’

[Three letters of the Tetragrammaton: of all Creation, who
‫]יהו‬ Was, Is, and Will Be

See Genesis 30:35

“She conceived again and bore a son,
and declared, ‘This time I will praise
the Lord.’ Therefore she named him
Yehudah.”

Note that ‫ ד׳‬constitutes an

abbreviation for the Tetragrammaton.

‫בני ברק‬ Bnei Brak Sons ‫ בני‬of thunder ‫ברק‬ Master of Legions:
the Lord is a God of
War

Survival of the fittest12

Speciation and
 extinction

‫גת רמון‬ Gat Vat for [wine] pressing ‫גת‬ ‘Be fruitful and
Rimmon Pomegranate ‫רמון‬ multiply’ (Gen 1:22)

A pomegranate’s many seeds invoke God’s pleasure in

a theme of reproduction in the Creation ongoing.
multiple.
Earthly pleasure from
So, too, a pomegranate recalls the reproduction (a
many merits of man – or by inference, creative act) and also
of any living entity. from offspring: from
one generation to the
next.

‫מי הירקון‬ Mei Waters ‫ מי‬of the green herb ‫ירק‬ Fertility
HaYarkon
‘Herbage bearing
seed…fruit trees
yielding fruit’ (Gen
1:11)

Emergence of sexual
reproduction12

Emergence of
multicellularity12

‫רקון‬ Rakon Drain, empty, uncover ‫רוקן‬ Emergence of an

embryo from
amongst the
surrounding fluids
and support tissues.

‘Let the waters

beneath the heaven
be gathered into one
area, and let the dry
land appear’ (Gen
1:9)

Day Three

‫[מול] יפו‬ [facing] [Regarding] beauty, excellence Good and beautiful

Yafo life

‘And God saw that

this was good.’(Gen
1:12)

‫לשם‬ Leshem Name ‫שם‬ God’s Name

The manifestation of
Godliness in our
physical world: for
 example, through
nature and through
creative processes
ongoing

‫ דן‬Dan The ‫ ד׳‬constitutes an abbreviation for God’s hiddenness

the Tetragrammaton.
[the Lord in His hiddenness]

But so, too, see Joshua 19:47

“They changed the name of Leshem
to Dan, after their ancestor Dan.”
The implication might be that of a
move toward greater focus on
ancestors and/or more secular
thought.

Cities of Yehuda: An acrostic summary ‘poem’

“The cities at the far end of the tribe of Judah, near the border of Edom, in the Negev, were:
Kavzeel, Eder, Yagur, Kinah, Dimonah, Adadah, Kedesh, Hazor, Yitnan, Zif, Telem, Bealot,
Hazor Hadatah, Keryot Hezron — that is, Hazor — Amam, Shema, Moladah, Hazar Gadah,
Heshmon, Beit Pelet, Hazar Shual, Beer Sheba, Biziotiah, Baalah, Iim, Ezem, Eltolad, Kesil,
Harmah, Ziklag, Madmanah, Sansanah, Lebaot, Shilhim, Ain, and Rimmon…. In the Lowland:
Eshtaol, Zorah, Ashnah, Zanoah, Ein Ganim, Tapuah, Enam, Yarmut, Adullam, Socoh, Azekah,
Shaaraim, Adithaim, Gederah, and Gederotaim…. Zenan, Hadashah, Migdal Gad, Dilan,
Mizpeh, Yakteel, Lachish, Bazkat, Eglon, Kabon, Lahmas, Kitlish, Gederot, Beit Dagon,
Naamah, and Makedah…. Livnah, Eter, Ashan, Yiftah, Ashnah, Neziv, Keilah, Achziv, and
Mareshah…. Ekron, with its dependencies and villages. From Ekron westward, all the cities in
the vicinity of Ashdod, with their villages — Ashdod, its dependencies and its villages — Gaza,
its dependencies and its villages, all the way to the Wadi of Egypt and the edge of the Sea. And
in the hill country: Shamir, Yatir, Socoh, Danah, Kiryat Sanah — that is, Devir — Anav,
Eshtemoh, Anim, Goshen, Holon, Giloh…. Arav, Rumah, Eshan, Yanum [or Yanim], Beit
Tapuah, Afekah, Humtah, Kiryat Arba — that is, Hebron — and Zior…. Maon, Carmel, Zif,
Yutah, Jezreel, Yakdeam, Zanoah, Kain, Gibeah, and Timnah…. Halhul, Beit Zur, Gedor,
Maarat, Beit Anot, Eltekon…. Kiryat Baal — that is, Kiryat Yearim — and Rabbah…. In the
wilderness: Beit Arabah, Midin, Secacah, Nivshan, Ir Melah, and Ein Gedi…. But the Judahites
could not dispossess the Jebusites, the inhabitants of Jerusalem; so the Judahites dwell with
the Jebusites in Jerusalem to this day.” (15:21-63)

Topic Place Place Name Name Deconstruction Import

Name (Trans-
literation)

The Promised ‫קבצאל‬ Kavzeel Gather ‫קבץ‬ Godly gathering

Land [of the Children of Israel]
Godly ‫ אל‬gathering ‫קבץ‬
 ‫עדר‬ Eder Enclosure ‫עדר‬ Boundaries [in the Land]
[Bounded locale]

‫יגור‬ Yagur Dwell ‫גור‬ [The Children of Israel]

shall dwell [in the Land]

Desert [Song of ‫קינה‬ Kinah Lamentation ‫קינה‬ Lamentation [over tragedy]

the Well13]

“...And from the ‫ דימונה‬Dimonah Silence ‫דומה‬ Death

desert [‫]מדבר‬...” [A ‘Desert’ of emptiness
(Num 21:18) Alt. Land of Death14 and tragedy]
‫דומה‬  Moses: plagues,
hunger
 Jeremiah:
Babylonian
conquest

‫עדעדה‬ Adadah Until ‫עד‬ Until when? [‘When will the

suffering end?’]
Until until [Until when?]
‫עדעד‬

Gift [Song of the ‫קדש‬ Kedesh Holy ‫קדש‬ Holy

Well14]

“...And from the ‫חצור‬ Hazor Courtyard ‫חצר‬ Courtyard

desert [‫]מדבר‬, a [place of worship, Godly
gift [‫[מתנה‬. And connection]
from the gift…”
(Num 21:18-19) ‫יתנן‬ Yitnan Give ‫נתן‬ Gift
[The ‘Gift’ of the Torah
Giver shall give ‫יתנן‬ from Mount Sinai]
 Moses: prophecy
[A reference to the
‘Giving of the Torah’ at and Law at Mount
Mount Sinai] Sinai
 Mordechai: [Re]-
acceptance of the
yoke of Torah Law
(from Mount Sinai)

Godly Streams ‫זיף‬ Zif Eyebrow ‫זיף‬ Look ahead [toward the
[Song of the [Expression of looking future]

13
“Then Israel sang this song: ‘Ascend, O well!’ Respond to it!’ A well dug by princes, carved out
by nobles of the people, through the lawgiver with their supports. And from the desert [‫]מדבר‬, a gift [
‫[מתנה‬. And from the gift, the Godly streams [‫[נחליאל‬, and from the Godly streams the heights [‫]במות‬. And
from the heights to the valley in the field of Moab, at the top of the peak [‫]פסגה‬, that overlooks the
wasteland." (Numbers 21:17-20)
14
Jastrow, Dictionary of Targumim, Talmud Babli, Terushalmi, and Midrashic Literature, 1926.
Well14] ahead]

“...And from the ‫טלם‬ Telem Pressure ‫טלם‬ Pressing movement

gift, the Godly [Driving movement] [A ‘Godly stream’ toward
streams [‫[נחליאל‬, the Promised Land]
and from the
Godly streams...” ‫בעלות‬ Bealot Owner ‫בעל‬ Claims
(Num 21:19)  Moses and Joshua:
the Holy Land
 Ezra, Nehemia:
return to the Holy
Land

Heights [Song of ‫חצור‬ Hazor Restore ‫חדת‬ Restoration

the Well14] ‫חדתה‬ Hadatah [To the ‘Heights’:
Restore ‫ חדת‬the Tabernacle and Temple]
“...And from the courtyard/ place of  Joshua: Settlement
Godly streams the worship ‫חצר‬ in the Lands of the
heights [‫]במות‬. Patriarchs;
And from the Tabernacle and
heights…” (Num sacrifice
21:19-20)  Ezra and Nehemia:
rebuilding the
Temple in
Jerusalem

‫קריות‬ Keriot Hezron Community ‫ קריות‬of the Growth and development

‫חצרון‬ — ‘Courtyard’ [of religious [towns, cities, pilgrimages]
‫"היא‬ that is, Hazor devotion and practice] surrounding religious
‫חצרון‬ worship
"‫חצור‬
[To the ‘Heights’:
flourishing in the Land of
the forefathers]

Matriarchs ‫אמם‬ Amam Mother ‫אם‬ Mothers

‫שמע‬ Shema Hear ‫שמע‬ Hear [and anticipate] (via

prophecy)

‫מולדה‬ Moladah Birth ‫מולד‬ Birth of an heir.

So, too, for the Matriarchs,

the birth of one or more
nations.

Abram: Go forth! ‫חצר גדה‬ Hazar Gadah Luck ‫גד‬ Temple of ‘luck’
[idolatry in Abram’s place of
Courtyard [Temple] ‫חצר‬ birth]
of luck ‫גד‬

‫חשמון‬ Heshmon Prince or important Prince, priest

[Abram is a prince and a
 priest ‫חשמון‬ priest]

‫בית פלט‬ Beit Pelet To escape, to be Abram is spared from

spared. death at the hands of
Nimrod. (Talmudic Midrash:
Genesis Rabbah 38:13)
Abram is spared from the
idolatry of his birth home.

Avimelech and ‫חצר‬ Hazar Shual Fox ‫שועל‬ Sarah is held captive by
Sarah ‫שועל‬ Avimelech, king of the
Fox ‫ שועל‬pen ‫חצר‬ Philistines.
[Avimelech’s ‘fox pen’
for Sarah]

‫באר שבע‬ Beer Sheva Well ‫באר‬ Diplomacy and covenant

between Abraham and
Seven ‫שבע‬ Avimelech, king of the
Alt. oath ‫שבועה‬ Philistines, at Be’er Sheva.

Oath ‫ שבועה‬at the well

‫באר‬

[A well serves as a
place of diplomacy and
covenant.]

‫בזיותיה‬ Biziotiah Disgrace ‫בזיון‬ Disgrace. Hagar has born

fruit, while Sarai remains
barren.

Hagar’s ‫בעלה‬ Baalah Master, Owner ‫בעל‬ Prophecy from the Owner
prophecy of all

‫עיים‬ Iim Fear15 ‫אימה = עימה‬ Fear of God

‫עצם‬ Ezem Close [the eyes] ‫עצם‬ Close the eyes

[Limitation in vision] “‘You are the God Who

envisions [for] me,’ [“El
Roi”] for she said, ‘Could I
envision an addition to that
which He envisions [for]
me?’” (Genesis 16:13)

Hagar and ‫אלתולד‬ Eltolad The Almighty ‫אל‬ Birth of Isaac follows birth
Ishmael forced of Ishmael
out She will bear [give birth]
‫תולד‬

Prophecy regarding a

15
Jastrow, Ibid.
 miraculous birth

‫כסיל‬ Kesil Foolish, overbearing, Conflicts between Sarah

careless ‫כסיל‬ and Hagar

‫חרמה‬ Harmah Ostracism, expulsion Expulsion of Hagar and

‫חרם‬ Ishmael

Hagar and ‫צקלג‬ Ziklag Bag ‫צקלון‬ Bag/bottle

Ishmael in the
desert Small bottle ‫לוגה‬

‫מדמנה‬ Madmanah Her blood ‫ דמה‬or ‫דמנה‬ Her blood [her son Ishmael
and descendents]
From her blood ‫מדמה‬
or ‫מדמנה‬

Alt. the response of

“Madmanah” to
Assyrian aggression
followed by rescue by
the Lord of Hosts: …
‫…נדנדה מדמנה‬
"Madmanah wandered;
[the inhabitants of
Gebim gathered]…”
(Isaiah 10:31)

‫סנסנה‬ Sansanah The pointed ribbed leaf Palm as a sieve.

of a palm tree ‫סנסן‬
The construction of the
word also suggests a ‘‫סנה‬
of ‫’סנה‬s’ [where ‫סנה‬
invokes the Burning Bush]:
A prophetic Holy place of
places.

[The word ‘‫’סנה‬, bush, is

also (apparently)
associated with Sinai]16

Ishmael’s ‫לבאות‬ Lebaot To arrive ‫לבוא‬ Guests, hospitality

destiny
‫שלחים‬ Shilhim Messenger ‫שליח‬ Messenger(s)
[Messengers for God]

‫עין‬ Ain Eye ‫עין‬ Vision [prophecy]

‫רמון‬ Rimmon Pomegranate ‫רמון‬ Fruitful and fecund [plentiful

‘seed’]

16
See J. Block, Exodus to Desert Peak, 2023.
 Creation ‫אשתאול‬ Eshtaol Wife/woman ‫אשת‬ Beginning: Creation ex
[In context, the ‘birthing’ nihilo
of Creation]

Beginning ‫אול‬

‫צרעה‬ Zorah Leprosy ‫צרעת‬ Chaos and Void

[A type of impurity]

Invokes the impurity-

purity cycle. [Death-life;
menses-conception,
etc.]

‫אשנה‬ Ashnah Pupil of the eye ‫אישון‬ Pupil of the eye

‫העין‬
Emergence of time (as a
Essence, time, season
construct)
‫אישון‬

Substantial, dense, ‫אשן‬ First substance

Fruit of the Tree ‫זנוח‬ Zanoah Impure, unclean ‫זנח‬ Impurity

of Knowledge of
Good and Evil ‫עין גנים‬ Ein Ganim Eye ‫עין‬ Eye in the Garden of Eden

Eye ‫ עין‬of gardens ‫גנים‬ [God saw]

‫תפוח‬ Tapuah Apple ‫תפוח‬ Apple, fruit

‫העינם‬ Enam Their eyes ‫עינם‬ Their eyes [were open]

Sukkot [Festival ‫ירמות‬ Yarmut Up, raise up ‫רמה‬ Heights

of Tabernacles] [Go up to Jerusalem]
in the Land ‫ עדלם‬Adullam Green plant17 Green plants
‫עדל = אדל‬ [date palm frond, myrtle
leaves, willow leaves: for
use the harvest festival of
Sukkot]

‫שוכה‬ Socoh Sukkah [Booth]18 Sukkah [Booth]

‫שוכה = סוכה‬

‫עזקה‬ Azekah Till, break ground ‫עזק‬ Till for the next crop

Isaiah chapter 9: ‫שערים‬ Shaaraim Distribute, divide ‫שער‬ “They rejoiced before You
Messianic birth like the joy of harvest time,
‫עדיתים‬ Aditaim Spoils ‫עדיתא‬ as they would exult when
pangs they divide spoils. For the
‫הגדרה‬ Gederah Partition, measure ‫גדר‬

17
Jastrow, Ibid.
18
Jastrow, Ibid.
 ‫גדרתים‬ Gederotaim Partitions, measures yoke of its travail and the
staff in its lodging; the rod
[that which is of his oppressor have You
measured, as with broken; as in the day(s) of
produce of labor] Midian. For all turmoil that
churns with uproar, and
garment(s) rolled in blood –
for a blazing, [explosive]
consuming conflagration.
For a child has been born
to us, a son has been given
to us, and the dominion will
be his carriage.” (Isaiah
9:2-5)

Resurrection of ‫ צנן‬Zenan Cold, to be cold ‫צנן‬ Cold, dead

the Dead
‫חדשה‬ Hadashah New ‫חדש‬ New [life]

‫מגדל גד‬ Migdal Gad Tower ‫‘ מגדל‬migdal’ Exalted fate

[In context: the
Exalt ‫‘ מגדל‬magdil’ Resurrection of the Dead]

Fate ‫גד‬ “Then He said to me, ‘Son

of Man, can these bones
come to life?’...Thus said
the Lord God to these
bones: Behold, I bring a
spirit into you, and you will
come to life.” (Ezekiel 37:3-
5)

Desert military ‫דלען‬ Dilan Gourd, cucumber19 “We remember the fish that
formation and ‫דלעת‬ we age in Egypt free of
charge; the cucumbers,
manna melons, leeks, onions, and
garlic. But now…we have
nothing to anticipate but the
manna.” (Numbers 11:5-6)

‫המצפה‬ Mizpeh Lookout ‫מצפה‬ Military formation of tribes,

Numbers 10

‫יקתאל‬ Yakteel Ladel ‫קיתון‬ Manna from Heaven

Handle ‫[ קת‬for lifting]

Ladel ‫ קיתון‬of God ‫אל‬

Golden Calf ‫לכיש‬ Lachish To weed, to pluck out; Threat of annihilation

‘He who lops trees’20
‫לכיש‬

19
Jastrow, Ibid. Unlike in modern Hebrew, where the word has assumed more specific meaning.
20
Jastrow, Ibid.
 “The Lord said to Moses, ‘I
have seen this people, and
behold, it is a stiff-necked
people…. Let My anger
flare up against them and I
shall annihilate
them…”(Exodus 32:9-10)

‫בצקת‬ Bazkat Dropsy, swelling, Arrogance

arrogance ‫בצקת‬

‫ עגלון‬Eglon Calf ‫עגל‬ Golden Calf

Iniquity and ‫ כבון‬Kabon Dwindling ‫ כבא‬,‫כבי‬ Dwindling

existential threat
‫לחמס‬ Lahmas Violence ‫חמס‬ Violence

‫כתליש‬ Kitlish Wall, blockage, Threat of ‘blockage’

blockade ‫כותל‬ between the Lord and the
people
Blockage vis a vis
Shaddai ‫כתליש‬ Consequence of the
Golden Calf:
[The ‫ ש‬is an “I shall send an angel
abbreviation for ahead of you…. Because I
Shaddai] shall not ascend among
you, for you are a stiff-
necked people…”(Exodus
33:2-3)

Alt. ‘blockage’ of foreign

conquest and exile.

Torah ‫גדרות‬ Gederot Fence ‫גדר‬ Fence of the law: Torah

Law

‫בית דגון‬ Beit Dagon Grain ‫דגן‬ Torah is ‘nourishment’,

‘bread’ for the spirit.
House ‫ בית‬of grain ‫דגן‬
Alt. Torah brings blessings
[In a traditional allegory, of prosperity.
Torah is equated with [A concept in faith. For
bread and nourishment] example, see Psalms 37]

‫נעמה‬ Naamah Pleasant ‫נעמה‬ Torah is pleasant and

brings joy to the spirit

‫מקדה‬ Makedah Focus point ‫נקוד‬ Focus on points of Law

Reward ‫לבנה‬ Livnah Build ‫בנה‬ Build - for good or for evil
(Prosperity) vs.
‫עתר‬ Eter Wealthy ‫עתר‬ Blessing and curse, heaven
Punishment (fire and hell
and smoke) ‫עשן‬ Ashan Smoke ‫עשן‬
 [heat, fire, obscuration
of vision]

Settle the Land ‫יפתח‬ Yiftah Open ‫פתח‬ Enter the Land

‫אשנה‬ Ashnah Pupil of the eye The Land is a cherished

‫אישון העין‬ focal point, like the ‘pupil of
the eye’

‫נציב‬ Neziv Permanent resident Permanent settlement

‫נציב‬

[e.g. make a settlement

in the Land: be a
planter, be a sower, be
a citizen]21

Learning ‫קעילה‬ Keilah Cast forth, twist, plait Bina, understanding

‫קלע‬

[Allegorical: ‘bina,’
understanding, the
stringing together of
points]

‫אכזיב‬ Achziv Disappointing ‫מאכזיב‬ Struggles

[Difficulties in learning]

‫מראשה‬ Mareshah Head, leader ‫ראש‬ Daat, intellectual focus for

purpose of mastery of
Head part [for example, learning.
of the bed, bolster,
pillow] ‫מראשות‬

[The intellect (the

‘head’) rules over the
heart and body.
Synonymous with
‘daat,’ or focus for the
purpose of mastery
over learning.]

Israelite ‫עקרון‬ Ekron Important ‫עיקר‬ The great Israelite Kingdom

Kingdom, under David
‫אשדוד‬ Ashdod Fire ‫אש‬
Davidic dynasty
Fire ‫ אש‬of David ‫דוד‬

‫עזה‬ Gaza Power, strength,

majesty ‫עוז‬

‫נחל‬ Nahal Heritage ‫נחלה‬ The heritage of a people:

‫מצרים‬ Mitzraim and the Crossing of the Red

21
Jastrow, Ibid.
 ‫והים‬ HaYam Egypt ‫מצרים‬ Sea
‫הגבול‬ HaGvul
Sea ‫ים‬

Border ‫גבול‬

The heritage ‫ נחלה‬of

the crossing at the
Egyptian ‫ מצרים‬border
‫גבול‬: the [Red] Sea ‫ים‬

God as ‫שמיר‬ Shamir Protect ‫שמר‬ God as Protector

Protector,
‫יתיר‬ Yatir Redeem ‫יתיר‬ God as Redeemer
Redeemer,
Shelter ‫שוכה‬ Socoh Shelter [lit. ‘Sukkah,’ God as Shelter [Rock]
‘booth’] ‫שוכה = סוכה‬

Har Sinai ‫דנה‬ Danah Law, judgment ‫דין‬ The Giving of the Law

‫קרית‬ Kiryat Sanah [Burning] bush ‫סנה‬ Mount Sinai

‫סנה (היא‬ — that is,
)‫דביר‬ Devir Sinai ‫סיני‬

My foot ‫[ מסנאי‬In
context, the Lord’s
Footstool***]

Community ‫קריה‬

Speech, word ‫דבר‬

Community ‫ קריה‬at
Mount Sinai ‫סיני‬: that is,
speech [prophetic word]
‫דבר‬

Squandering of ‫ענב‬ Anav Grape ‫ענב‬ Wisdom and plenty

merits from a [Many allegories for
former day wine: pleasure, wealth,
wisdom, and
understanding]

‫אשתמה‬ Eshtemoh Unseal ‫שתם‬ Open [and consume]

[The implication is that
the ‘wine’ – the [Foolish spending down of
pleasure and wisdom – merits – to nothing]
is opened and
consumed]

‫ענים‬ Anim Poor ‫עני‬ Poverty

New revelation ‫ גשן‬Goshen Draw near ‫נגש‬ Closer and closer

[or discovery, or
‫חלן‬ Holon Window ‫חלון‬ Portal
point of wisdom] ‫גלה‬ Giloh Discovery, revelation Discovery, revelation
‫גילה‬

Torah leaders ‫ארב‬ Arav Grow, increase ‫רוב‬ Personal growth, growth in
and elders stature

‫רומה‬ Rumah Elevate ‫רמם‬ Elevation by the people

‫אשען‬ Eshan Support, crutch ‫משענת‬ Support personnel, elders [

‫]משענתם‬
Song of the Well:
“Then Israel sang this
song: ‘Ascend, O well!’
Respond to it!’ A well
dug by princes, carved
out by nobles of the
people, through the
lawgiver with their
supports [‫]משענתם‬.
(Num 21:18)

Messiah ‫ ינים‬,‫ינום‬ Yanum or Symbolic name of the “May his name be eternal;
Yanim Messiah ‫ ינין‬or ‫ינון‬ under the sun, the name of
the Messiah…[‫ ינין‬or ‫”]ינון‬
(Psalms 72:17)

‫בית‬ Beit Tapuah Apple, fruit ‫תפוח‬ ‘Fruit’ in the form of

‫תפוח‬ prosperity, wisdom
House ‫ בית‬of apple/fruit
‫תפוח‬

‫אפקה‬ Afekah Bring out/ take away Influence, teachings, gifts

‫אפק‬

War in the ‫חמטה‬ Humtah Subdue ‫חמט‬ Subdue and conquer

‘Seventh Year’
‫קרית‬ Kiriat Arba — Four ‫ארבע‬ Fourth society
preceding the ‫ארבע‬ that is,
Son of David ‫(היא‬ Hebron Community ‫קריה‬ ‘Societies’ in the Land:
)‫חברון‬ 1. First Society:
Group of friends ‫חברה‬ Patriarchs
2. Second Society:
Fourth ‫ ארבע‬community Exodus through
‫ קריה‬in brotherhood First Temple
‫חברה‬ Period
3. Third Society:
Return from
Babylonia through
Second Temple
Period
4. Fourth Society:
Return to the Land
until and through
the Messianic Era
 ‫ציער‬ Zior Restraint, hardship ‫ציער‬ Fortitude and restraint

“In afflicting oneself [ ‫ציער‬

‫[ ]עצמו‬in abstaining] from
wine…” (Nazir 19a,
Babylonian Talmud)

Messianic Era ‫מעון‬ Maon Residence ‫מעון‬ A holy dwelling: as below,

as above.

“Maon [the 5th heaven] is

where there are groups of
ministering angels who
recite song at night and are
silent during the day out of
respect for Israel, as it is
stated: ‘By day the Lord will
command His kindness,
and in the night His song is
with me’ (Psalms 42:9)”
(Hagiga 12b, Babylonian
Talmud)

‫כרמל‬ Carmel Well cultivated field Organization, development,

‫כרמל‬ prosperity

‫זיף‬ Zif Honey [sweetness]: ‫זיף‬ Pleasure, prosperity, Torah

Alt. Honey
(implying wealth): ‫זיף‬
[Honey was especially
precious in the ancient
world. Mishna Bava
Kamma 10, Bava
Kamma 114-115 in
Bavli]

Alt. Honey
[metaphorically
implying Torah insights:
See Appendix 1): ‫זיף‬

‫יוטה‬ Yutah Yoke ‫מוטה‬ Yoke of Heaven; weighing

of merits
To balance ‫מוט‬
[future: ‫ יוט‬+ suffix]

Baal Peor ‫יזרעאל‬ Jezreel Seed ‫זרע‬ Godly nation [in potentia]

Godly ‫ אל‬seed ‫זרע‬

[potential for holiness:
akin to potential for new
life]

‫יקדעם‬ Yakdeam Point, focal point ‫נקד‬ Focus [on High] on this
 people and on their
People ‫עם‬ conduct

The people ‫ עם‬are the

focal point ‫נקד‬

‫זנוח‬ Zanoah Unclean, impure ‫זנח‬ Revelation of impurity in

the matter of Baal Paor

“While Israel was staying at

Shittim, the people strayed
with the women of Moab,
who called the people to
sacrifice to their idols…So
Israel attached itself to Baal
Peor, and the Lord was
incensed with Israel.”
(Numbers 25:1-3)

Division of the ‫הקין‬ Kain To arrange ‫הקין‬ Arrangement of the division

land under and distribution of lands at
‫גבעה‬ Gibeah Hill ‫גבעה‬ Shiloh
Joshua
‫תמנה‬ Timnah Divide, distribute ‫מנה‬ “The whole community of
Israelites assembled at
Shiloh and set up the Tent
of Meeting there. The land
was now under their
control, but there remained
seven tribes of the
Israelites that had not yet
received their portions…”
(Joshua 18:1-2)

Tabernacle ‫חלחול‬ Halhul Winding [path] ‫חלחולית‬ Intended for travel on a

winding path

‫בית צור‬ Beit Zur Rock ‫צור‬ House of God

House ‫ בית‬of the Rock

‫צור‬

‫גדור‬ Gedor Measurement ‫גדר‬ Measuring rod for its

building

Elijah: prophecy ‫מערת‬ Maarat Cave ‫מערת‬ “And he came there to the
sequence at the cave, and he lodged there.
‫בית ענות‬ Beit Anot Affliction ‫עונה‬,‫ עני‬,‫ענה‬ And behold! The word of
cave the Lord came to him. And
Guard ‫עון‬ He said to him: ‘Why are
you here, Elijah?’ And he
Unit of time ‫עונה‬ said [answered]: ‘I have
been zealous for the Lord,
Answer ‫עונה‬
 ‫אלתקן‬ Eltekon To fix, to mend ‫תקן‬ the God of Hosts, for the
Children of Israel have
The Almighty ‫ אל‬will forsaken your covenant.
mend ‫תקן‬ They have torn down
your altars and they have
killed your prophets by
the sword….’ And He said,
‘Go out and stand in the
mountain before the Lord.
Behold! The Lord passes,
and a great and strong
wind slitting mountains and
shattering boulders before
the Lord…”

Baal worship ‫קרית‬ Kiryat Baal — Baal [foreign god] ‫בעל‬ Baal worship, as plentiful
‫בעל (היא‬ that is, Kiryat as trees in a forest.
‫קרית‬ Yearim Forest ‫יער‬
)‫יערים‬
Community ‫ קרית‬of the
Baal ‫בעל‬

Community ‫ קרית‬of
forests ‫יערים‬

‫הרבה‬ Harbah Many ‫הרבה‬

Big ‫רב‬

Booths in the ‫במדבר‬ Bamidbar Desert ‫מדבר‬ In the desert

desert
‫בית‬ Beit Aravah Willow ‫ערבה‬ Sukkot [booths] in the
‫הערבה‬ desert
House ‫ בית‬of willow
‫ערבה‬

‫מדין‬ Midin Knot in reed matting

‫מדן = מדין‬

‫סככה‬ Secacah Roof matting for a

sukkah: overhanging
bows, twigs, etc. ‫סכך‬

Sodom ‫נבשן‬ Nivshan Shame ‫נבש‬ It was the custom of the

iniquitous residents of
‫עיר‬ Ir Melah Salt ‫מלח‬ Sodom to heap shame [and
‫המלח‬ sodomy, and death] on the
City ‫ עיר‬of salt ‫מלח‬ naive and defenseless.

‫עין גדי‬ En Gedi Eye ‫עין‬ Sodom became a ‘city of

salt.’
Kid ‫גדי‬

Eye ‫ עין‬of the kid ‫גדי‬

[the naive, the
 defenseless]

Heritage ‫ירושלם‬ Jerusalem Inheritance ‫ירושה‬ Complete inheritance:

Complete, whole ‫שלם‬ The Land.

The Legacy.

The ‘upper Jerusalem.’

“Zevul [the 4th heaven] is

[heavenly] Jerusalem and
[the heavenly] Temple, and
the [heavenly] altar is built,
and [the angel] Michael, the
great minister, stands and
sacrifices an offering upon
it, as it is stated: ‘I have
surely built a house of
Zevul for You, a place for
You to dwell forever’ (I
Kings 8:13)” (Hagigah 12b,
Babylonian Talmud)

Appendix
‘And you shall love your God...’(Deuteronomy 6:5)

‫ְו ָ֣א ַה ְב ָּ֔ת ֵ֖א ת ְי ֹהָ֣וה ֱא ֹלֶ֑ה יָך ְּב ׇכל־ְל ָב ְב ָ֥ך ּוְב ׇכל־ַנ ְפ ְׁש ָ֖ך ּוְב ׇכל־ְמ ֹאֶֽד ָך‬

One prayerbook22 translates the above verse as follows:

“You shall love Hashem [the Lord], your God, with all your heart, with all your soul, and with all
your resources.”

The Mishna elucidates further regarding the meaning of this well-known verse:

22
The Complete Artscroll Siddur. A new translation and anthologized commentary by Rabbi Nosson
Scherman. New York: Mesorah Publications, 1984.
 ‫ ְּב ֵי ֶצ ר‬,‫ ִּב ְׁש ֵנ י ְי ָצ ֶר יָך‬,‫ ְּב ָכ ל ְל ָב ְב ָך‬.‫ֶׁש ֶּנ ֱא ַמ ר (דברים ו) ְו ָאַה ְב ָּת ֵא ת ְי ָי ֱא ֹלֶה יָך ְּב ָכ ל ְל ָב ְב ָך ּוְב ָכ ל ַנ ְפ ְׁש ָך ּוְב ָכ ל ְמ ֹאֶד ָך‬
‫ ְּב ָכ ל‬,‫ ָּד ָב ר ַאֵח ר ְּב ָכ ל ְמ ֹאֶד ָך‬.‫ ְּב ָכ ל ָמ מֹוֶנ ָך‬,‫ ּוְב ָכ ל ְמ ֹאֶד ָך‬.‫ ֲא ִפ ּלּו הּוא נֹוֵט ל ֶא ת ַנ ְפ ֶׁש ָך‬,‫ ּוְב ָכ ל ַנ ְפ ְׁש ָך‬.‫טֹוב ּוְב ֵי ֶצ ר ָר ע‬
‫ִמ ָּד ה ּוִמ ָּד ה ֶׁש הּוא מֹוֵד ד ְל ָך ֱה ֵו י מֹוֶד ה לֹו ִּב ְמ ֹאד ְמ ֹאד‬.

“‘With all your heart’ [means] with your two inclinations, with your good inclination and your evil
inclination. ‘With all your soul’ [means] even if God takes your soul. ‘And with all your resources’
[means] with all your money. Alternatively, ‘with all your resources’ [means] with every measure
that He metes out to you; thank Him with great force.” (Mishna Brachot 9:5)

“And with all your resources” [‫]מאודך‬: with all your money.”

According to the first interpretation in this Mishna, the third expression, ‫מאודך‬, is intended to
carry specific meaning – it refers to wealth and property. In that case, the lives of those who are
dearest must instead fall into the second category. These are the lives that a man regards as
most precious.

In that case, the verse may be understood as follows:

1. ‫ְּב ָכ ל ְל ָב ְב ָך‬: ‘With all your heart [means] with the two inclinations [of the mind and heart] –
with your good inclination and your evil inclination.” This entity is the thinking, feeling,
expressing soul of man. The Book of Ecclesiastes illustrates the versatility of the word
‫לב‬: this word might mean, potentially, thought and intellect, feelings and desires,
arrogance and humility, selfhood and countenance.23
2. ‫ְב ׇכל־ַנ ְפ ְׁש ָ֖ך‬: “With all your soul [life force]: even if God takes your soul [life force].”
However, some people value the lives of those nearest and dearest to them more than
they value their own lives. Therefore, in addition to one’s own life, this expression would
also appear to convey the need to love God with those lives that a human being regards
as most precious. These might be the lives for which one is responsible; and/or the lives
that one knows are, in a sense, a part of his own soul. This expression would also
appear to convey a soul’s connection with its lineage and heritage: past, present, and
future.
3. ‫ְב ׇכל־ְמ ֹאֶֽד ָך‬: “With all your resources: with all your money [property].”

“Alternatively, with all your resources” [‫]מאודך‬: with every measure that He metes out to
you….”

In the alternative interpretation offered in Mishna Brachot, the third expression, ‫מאודך‬, is
understood to be broader in its scope. The alternative interpretation thus would appear to permit
the inclusion of deep and heartfelt connections to dear ones. In that case, the verse may be
interpreted as follows:

23
See the following references to “heart”, ‫לב‬, in Ecclesiastes: [thought, intellect: 1:13, 1:17, 2:15, 7:25,
7:26, 8:9, 8:16, 9:1; feelings and desires: 2:20, 2:22, 2:23, 5:19, 8:5, 9:3, 11:9, 11:10; arrogance and
humility: 5:1, 7:2, 7:4, 8:11; heart–mind–spirit: 3:11, 3:17; selfhood: 7:21]
1. ‫ְּב ָכ ל ְל ָב ְב ָך‬: ‘With all your heart [means] with the two inclinations [of the mind and heart]”:
that is, the thinking, feeling, expressing soul of man.
2. ‫ְב ׇכל־ַנ ְפ ְׁש ָ֖ך‬: “With all your soul [life force]: even if God takes your soul [life force].” The
expression ‘even if God takes your soul [life force]’ implies death of the body. But unlike
for the previous formulation, in this one, the lives of loved ones are not included within
this category. They are included within the third category, ‫בכל מאדך‬, instead.
3. ‫ְב ׇכל־ְמ ֹאֶֽד ָך‬: “...with all your resources [means] with every measure that He metes out to
you…” This category would thus appear to include everything else that matters to a
human soul: loved ones, money, status, and so forth.