Covenant of Abraham

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The Boundaries of the Promised Land

TANAKH

God's covenant with Abraham includes a specific territorial promise that defines the land boundaries for his descendants. The book of Genesis recounts the moment when God made a covenant with Abram, promising his descendants the land from the river of Egypt to the Euphrates River.

On that day יהוה made a covenant with Abram: “To your offspring I assign this land, from the river of Egypt to the great river, the river Euphrates—

Genesis 15:18

The Four Exiles in Abraham's Vision

COMMENTARY

Abraham's prophetic vision of "a dread, even a great darkness" with which the Covenant Between the Pieces begns is interpreted as an allusion to the servitude of the four historical exiles. Ramban, a medieval Jewish scholar, offers an interpretation of Genesis 15:12, connecting Abraham's vision to the future exiles of the Jewish people.

AND LO, A DREAD, EVEN A GREAT DARKNESS FELL UPON HIM. The Rabbis in the Midrash have interpreted this fourfold expression to be an allusion to the servitude of the four exiles, for the prophet Abraham found his soul overtaken by “a dread,” followed by “darkness,” which in turn became “a great darkness,” and then he felt as if an overwhelmingly heavy load “fell” upon him. Thus the Rabbis have said: “A dread, this is Babylon. Darkness, this is Media that darkened the eyes of Israel with fasting and affliction. Great, this is the kingdom of Antiochus…

Ramban on Genesis 15:12:1

Joseph's Journey Fulfills a Prophecy

COMMENTARY

When Jacob sends Joseph to find his brothers, he sets in motion the fulfillment of a divine prophecy given to Abraham. Rashi, the renowned 11th-century French biblical commentator, explains how this event ties back to the covenant between God and Abraham.

מעמק חברון FROM THE VALE OF HEBRON — But was not Hebron situated on a hill, as it is said (Numbers 13:22) “And they went up into the South and they came unto Hebron” why then does it state that Jacob sent him from the עמק, (the vale, the deep part) of Hebron? But the meaning is that Jacob sent him in consequence of the necessity of bringing into operation the profound (עמוקה) thought of the righteous man who was buried in Hebron (Midrash Tanchuma, Vayera 22) — in order that there might be fulfilled that which was spoken to Abraham when the Covenant was made ‘between the parts” (cf…

Rashi on Genesis 37:14:1

The Spiritual Ascent of Abraham

MUSAR

The covenant of circumcision was a pivotal step for Abraham's spiritual ascent and the establishment of sanctity in space. Rabbi Isaiah Horowitz’s 17th-century work, Shenei Luchot HaBerit, explores the deep mystical and ethical significance of circumcision for Abraham and his descendants.

Abraham suffered spiritually from having a foreskin. The foreskin may be perceived as an obstacle to receptivity of higher degrees of sanctity by the body. Only after Abraham became circumcised was he able to resume his spiritual ascent towards higher insights and a higher level of sanctity. His descendants after him achieved some permanent sanctity in space. Some of his descendants were not fit however, and, until Jacob, whose children were all loyal, no permanent site of holiness was established…

Shenei Luchot HaBerit, Torah Shebikhtav, Sefer Vayikra, Torah Ohr, Kedoshim 23

From the Universal to the Particular

COMMENTARY

The narrative of Genesis transitions from universal archetypes to the particular covenant with Abraham and his descendants, highlighting the tension within Judaism between the universal and the particular. Rabbi Jonathan Sacks, a prominent Jewish thinker, explores this transition in his commentary on the Torah portion Miketz in the book of Genesis.

Hence the tension, within Judaism, between the universal and the particular. God as we encounter Him in creation is universal; God as we hear Him in revelation is particular. This is mirrored in the way the narrative of Genesis develops. It begins with characters and events whose significance is that they are universal archetypes: Adam and Eve, Cain and Abel, Noah and the Flood, the builders of Babel. Their stories tell us about the human condition as such: obedience and rebellion, faith and fratricide, hubris and nemesis, technology and violence, the order God makes and the chaos we create…

Covenant and Conversation; Genesis; The Book of the Beginnings, Miketz, The Universal and the Particular 19

The Protective Power of the Covenant

KABBALAH

Observing the covenant of circumcision offers spiritual protection and guards against death and the evil inclination. Rabbi Eliyahu de Vidas's 16th-century kabbalistic work, Reshit Chokhmah, explains the significance of brit milah, or circumcision, in Jewish tradition.

In the Tikkunei Zohar (22nd Tikkun, verse 84) it explains about the importance of one who guards his Brit, which about him is said “And the nations of the world will all see that the name of God [YKVK] is called upon you” (Deuteronomy 28:10), because the name YKVK is imprinted on the Brit, as it says “Mi Yaale Lanu Hashamayma” (who will go upwards to heaven for us; 30:12) which is the acronym of “Milah” (circumcision) and the backronym of YKVK, and all of the prosecutors are afraid of him. It also says: 84…

Reshit Chokhmah, Gate of Holiness 17:72

The Spiritual Elevation of Circumcision

JEWISH THOUGHT

Circumcision is not just a physical act but a transformative and sanctifying ritual that elevates a person spiritually. Rabbi Abraham Isaac Kook, a prominent early 20th-century Jewish thinker and mystic, explores the spiritual significance of circumcision in his collection of writings.

The nature of flesh and the inclination of one's heart can descend to the degraded state of the foreskin. But with circumcision, a person rectifies the holy covenant and stride on an exalted path. All his abilities are directed toward a goal that is all-inclusive, ideal and holy. From his flesh he will see God (cf. Job 19:26). You will sanctify the Holy One of Israel, the one God.

Shemonah Kevatzim 1:497:7

Timeless Faith in Abraham

MIDRASH

Abraham's circumcision at an advanced age teaches that it is never too late to join the Jewish faith. This midrash uses Abraham's example to emphasize the importance of circumcision and commitment to Judaism, encouraging converts regardless of their age.

Another interpretation: Why did he circumcise at the age of ninety-nine? In order to teach proselytes that if a proselyte wants to become a Jew, he should not say: I am an old man. At this stage I am not becoming a Jew. Let him learn from Abraham, who performed circumcision when he was ninety-nine years old.

Midrash Tanchuma Buber, Lech Lecha 24:3

Thirteen Divine Promises

TALMUD

The rabbinic sages claim that God established thirteen covenants with Abraham based on the repeated nature of God's promises to Abraham and his descendants. The Jerusalem Talmud in tractate Nedarim points toward each biblical reference to a covenant with Abraham.

HALAKHAH: Rebbi Yoḥanan bar Marya said, it is written: “On that day, the Eternal concluded a covenant with Abram as follows,” etc., up to “but my covenant I shall affirm with Isaac,” etc., thirteen covenants.

Jerusalem Talmud Nedarim 3:9:2

A Unique Relationship with God

JEWISH THOUGHT

The covenantal relationship between God and the Jewish people, which begins with Abraham, is marked by commandments, or mitzvot, that set them apart as a holy nation. Rabbi Samuel David Luzzatto, a 19th-century Jewish scholar, explores the significance of this relationship and its enduring impact on Jewish identity and practice.

The belief of Israel relative to the difference between them and the other peoples is that the Hebrew sees all men as the sons of one Father, all of them created in the image of G-d, and no man being judged for his belief but for his deeds. But he does believe that since all of the nations were idol worshippers and Abraham cleaved to one G-d, the Possessor of heaven and earth, the L-rd made a covenant with him to increase his seed and to be a G-d to them (i.e., to make manifest to them his G-dhood through signs and wonders) and to give them the land of Canaan…

Sefer Yesodei HaTorah 36:1

Remembering the Covenant

LITURGY

The Selichot prayers invoke the covenant with the Patriarchs, seeking divine mercy and remembrance of promises made to Jacob, Isaac, and Abraham. These prayers are recited in the lead-up to the High Holy Days, particularly Rosh Hashanah and Yom Kippur, as a plea for divine mercy.

Remember to us the covenant of the Patriarchs, as You promised, “And I will remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember,” and the land I will remember.

Selichot Nusach Ashkenaz Lita, Sixth Day 6:3

Abraham contemplates the Stars, Ephraim Moshe Lilien. 1908

Relatedראו גם

God's Blessing and Promise to Abraham

Jacob and the Angel

Possession of the Land of Israel

Egyptian Exile

Talmud

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