Abraham's Mission
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YHWH’s promises to Abraham and the Covenant between the Pieces
his essay discusses Abraham's role as a key figure in the emergence of Judaism. It highlights the dual narratives in the Abraham story—his relationship with YHWH and Elohim—emphasizing both tribal and universal implications. Seven blessings were given to Abraham, which included two key covenants: the Covenant between the Pieces, transmitted by YHWH, and the Covenant of Circumcision transmitted by Elohim. ​The Covenant between the Pieces is a pivotal event in Jewish history, foretelling exile, oppression, and eventual redemption for Abraham's descendants. God promises Abraham that his progeny will inherit the land after enduring 400 years of hardship, symbolized through a ritual involving divided animals and God's passage between them. This covenant signifies both God’s guidance throughout Jewish national history and the spiritual endurance necessary for redemption, with the Jewish people bound to God through trust, even amidst centuries of suffering and exile.
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Elohim’s Covenant of Circumcision - an eternal nation in a country eternally theirs
The Covenant of Circumcision is the second covenant made with Abraham and the fifth of seven blessings. Unlike the Covenant between the Piece,s it is introduced by the aspect of God Elohim. A new name for God, El Shaddai, is also introduced and may represent God’s aspect of fertility. The sign of this covenant is circumcision, which Abraham did that day on himself and his family. Circumcision is a form of branding and a sign that a Jew is under the masterhood of God. A change of name was also a feature of mastership in the ancient world and could explain the change of name of Avram and Sarai. The aspect of God Elohim relates to the authoritative, judicial and universal aspects of Elohim.
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Abraham's mission of bringing righteousness and justice to the world
This essay discusses the negotiations between YHWH and Abraham concerning the destruction of Sodom and Gomorrah. This chapter is considered highly significant in the Torah as it forms the foundation of Jewish ethics, focusing on righteousness (tzedakah), justice (mishpat), and loving kindness (chessed). These themes are central to Abraham's mission and his descendants' responsibilities. The text explains how these concepts are embedded throughout the Bible—righteousness (tzedakah) appearing 32 times and justice (mishpat) 132 times. The chapter spans from Genesis 18 to the end of chapter 19, covering topics like God's appearance to Abraham and the eventual incest between Lot's daughters and their father. All these stories tie back to the central themes of righteousness, justice, and loving kindness. "Justice" (mishpat) can be defined at both societal and individual levels as emphasizing the need for a judicial system and the adherence to rules, such as the use of honest measures in trade. Tzedakah has been defined as social justice and in some instances in the Torah is obligatory.
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The destruction of Sodom
The story of Sodom's destruction in Genesis 18 and 19 highlights the city's moral corruption, particularly its mistreatment of strangers. When two angels arrive in Sodom, Lot offers them hospitality, but the men of the city demand to harm the visitors. Lot pleads with the crowd, even offering his daughters, but the mob threatens him as well. The angels had come to determine if there were at least ten righteous people in the city, but they found none. The story, later referenced by the prophet Ezekiel, emphasizes the pride, excess, and lack of care for the poor that characterized Sodom's downfall. The fate of Sodom was bound up with the fact that the Land of Israel has an intrinsic holiness and cannot abide social injustice, sexual perversion and idolatry, whether their source be the Canaanites or Israelites. The nations that perpetrate these evils on this land will eventually be ejected from it.
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Where was the biblical Sodom?
The biblical city of Sodom was located in a fertile area in the Jordan Valley called "kikar hayarden." Lot chose this area, which was well-watered and described as resembling the "Garden of YHWH." Professor Steven Collins proposes that the ancient city of Tall el-Hammam is Sodom, based on archaeological evidence of a catastrophic event around 1600 BCE, with intense heat and destruction debris. However, there are debates regarding the exact dating and the meaning of the term "kikar," which might refer to either a disc-like or block-like region. Other potential locations for Sodom include Ban edh-Dhra, but this site is less likely due to its distance from the Jordan River and lower fertility.
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The binding of Isaac — the non-event that changed the world
​As with many stories in Genesis, the Binding of Isaac story (the Akeida) is multidimensional, and its 19 sentences contain layer upon layer of profound ideas. It taught the Jewish people (and by extension the world) the extent to which a human being should extend himself in the fear of God. It taught the Jewish people about the non-permissibility of human sacrifice. It taught the Jewish people the ideal of family togetherness for the sake of maintaining the covenant. It introduced the Jewish people to new ideas about animal sacrifice. It taught the Jewish people that God will choose His own portal to heaven and that He will support His agenda on His holy mountain. It taught the Jewish people that they would have to struggle to promote their religious beliefs. It taught the Jewish people that the values they espouse would be a source of inspiration to the rest of the world.
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The Burial of Sarah
This article explores the story of Abraham and Sarah within the historical and cultural context of the Middle Bronze Age. It highlights Sarah’s death and burial, explaining that burial practices involved family sepulchers, which Abraham negotiated for publicly, as literacy was rare and contracts relied on oral agreements witnessed by the community. Also discussed is whether Abraham was overcharged for the cave and field he purchased from Ephron for Sarah's burial. Rabbinic traditions, particularly those of Rashi, suggest Ephron may have inflated the price, equating "negotiable currency" to large shekels worth significantly more than regular shekels. However, other perspectives argue that the price was fair for prime land in a strategic location, highlighting Ephron's fair dealing as consistent with Abraham's principles of justice and morality. The detailed negotiation process emphasizes the divine fulfillment of God's covenant with Abraham, with the purchase symbolizing the first tangible "everlasting possession" in the promised land of Canaan. The repetitive details in the Torah underscore the significance of this transaction as the foundation of the Jewish people's eternal connection to the land.
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