Genesis 23:1-25:18

Hook

We stand at a crossroads, profoundly shaped by the stories we tell ourselves about who we are and where we belong. For the Jewish people, our connection to the Land of Israel is not merely a political aspiration or a modern invention; it is etched into the very bedrock of our foundational narratives. Yet, living out these ancient claims in a complex, multi-layered present presents profound challenges. How do we hold fast to a heritage that speaks of divine promise and an exclusive covenant, while simultaneously navigating the realities of shared space, diverse populations, and the universal imperative for justice and peace? This is not a question for historians alone, but for every individual committed to a hopeful future for Israel and its neighbors. This deep dive into Genesis offers us a chance to explore the earliest expressions of this enduring dilemma, revealing an Abraham who is both a recipient of divine promise and a meticulous architect of civic responsibility, laying the groundwork for a people whose destiny would forever be intertwined with a specific piece of land. It asks us to consider how these ancient roots might inform a contemporary Zionism that embraces both its strong spine of historical claim and its open heart of compassion and ethical engagement.

Text Snapshot

Our journey begins with the profound human experience of loss: Sarah's death in Hebron. Abraham, a "resident alien" (Genesis 23:4), seeks to purchase a burial site. He meticulously negotiates with the Hittites, insisting on paying full price for the Cave of Machpelah. Following this foundational act of land acquisition, Abraham dispatches his servant to his ancestral homeland to find a wife for Isaac, explicitly forbidding a Canaanite spouse. The servant's divinely guided encounter with Rebekah and her subsequent assent underscore the continuity of the covenantal lineage. Finally, as Abraham ages, he designates Isaac as his sole heir to the covenant, sending his other children eastward, before his own burial in the very land he legally acquired.

Context

The chapters of Genesis 23-25 are far more than a simple family chronicle; they represent a pivotal moment in the formation of the Jewish people's identity, their relationship to the Land of Israel, and the very concept of peoplehood itself. Understanding this text requires us to delve into its ancient setting and appreciate its enduring resonance.

Date: A Foundation Laid in Antiquity

The narratives in Genesis are understood to describe events from the early Bronze Age, roughly 4,000 years ago. While the precise dating of Abraham's life is subject to scholarly debate, the stories themselves were compiled and transmitted over generations, eventually codified into the Torah. This means we are engaging with a text that has served as a foundational document for millennia, shaping Jewish self-perception and their relationship with the divine and the terrestrial. The antiquity of these narratives lends them an unparalleled authority and emotional weight in Jewish tradition. They establish the earliest claims to the land, not through conquest or fleeting presence, but through a combination of divine promise and meticulously documented human actions. This dual nature – divine decree and human agency – is a critical tension that will echo throughout Jewish history and particularly in the modern Zionist project. The very act of committing these stories to writing and preserving them through countless exiles speaks to their enduring power to define a people and their homeland.

Actor: Abraham, Architect of Peoplehood and Precedent

Abraham, already established as the patriarch of monotheism and the recipient of God's covenantal promises, emerges in these chapters as a figure of immense practical foresight and ethical integrity. He is not merely a spiritual leader but also a shrewd negotiator and a prudent planner for his family's future. His interaction with the Hittites in Genesis 23 is a masterclass in diplomacy and legal acquisition. Describing himself as a "resident alien" (ger v'toshav), Abraham acknowledges his outsider status while simultaneously asserting his need and intention to establish roots. His insistence on purchasing the Cave of Machpelah at full market value, rather than accepting it as a gift, sets a crucial precedent. It transforms a divine promise into a tangible, legally recognized possession. This act of purchase underscores the principle of legitimate acquisition, demonstrating respect for existing social structures and property rights. It suggests that even a divinely ordained destiny can and should be pursued through just and ethical means.

Furthermore, Abraham's directive to his servant regarding Isaac's marriage (Genesis 24) is equally significant. His explicit instruction to avoid a Canaanite wife and instead seek a spouse from his ancestral kin highlights a profound concern for the purity and continuity of his lineage, which is inextricably linked to the covenantal promise. This decision is not merely about family ties; it is about the preservation of a distinct identity, a people set apart, whose future is tied to a specific spiritual and geographical destiny. This emphasis on endogamy, on marrying within the family of faith, speaks to the nascent understanding of a unique peoplehood that must be nurtured and protected from assimilation. Abraham’s actions, therefore, lay down two parallel tracks for his descendants: a legitimate claim to land through purchase and a distinct identity maintained through selective lineage. These two threads – land and people – are interwoven in the fabric of the emerging nation, forming the ideological bedrock upon which future generations, including modern Zionists, would build.

Aim: Securing the Future and Defining Identity

The primary aim of these chapters is the securing of the future for Abraham's lineage and the definition of their unique identity in relation to the promised land. Sarah's death serves as a catalyst, forcing Abraham to make a concrete, legal claim to a piece of the land of Canaan. The purchase of Machpelah is the first formal acquisition of land in Canaan by Abraham's family, transforming a nomadic existence into a rooted presence. It is a powerful symbol of permanence and belonging, a physical anchor for the divine promise that "to your offspring I will assign this land" (Genesis 12:7, 15:18, 17:8). This act solidifies the idea that the land is not merely a temporary stopping point but an inheritable possession, acquired through legitimate means.

The subsequent narrative of Isaac's marriage is equally crucial for securing the future. By ensuring Isaac marries from his own kin, Abraham guarantees the continuation of the covenantal line, free from the cultural and religious influences of the surrounding Canaanite peoples. This act safeguards the unique identity of the nascent Jewish people, ensuring that the covenant passes to an heir who shares their heritage and values. The blessing given to Rebekah, "May your descendants seize the gates of their foes" (Genesis 24:60), foreshadows a national destiny that involves both strength and the establishment of a secure presence in the land. This aim is further reinforced by Abraham's will, which grants "all that he owned to Isaac" (Genesis 25:5), while sending his other sons away with gifts. This deliberate act of succession firmly establishes Isaac as the sole inheritor of the covenant and the primary claimant to the land, thereby narrowing the lineage through which the divine promise will flow.

These ancient narratives, therefore, provided the ideological and historical foundation for the Zionist movement. Modern Zionists looked to these texts not just as ancient history but as a living charter. The legal acquisition of Machpelah became a powerful precedent for modern Jewish land purchases in Palestine, asserting a claim based on historical continuity and legitimate transaction, even amidst larger political claims. The insistence on a distinct peoplehood, preserving identity against assimilation, resonated deeply with Zionist thinkers who sought to re-establish Jewish sovereignty and cultural distinctiveness in their ancestral homeland after centuries of diaspora and vulnerability. The concept of "ger v'toshav" – a resident alien – transitioning to sovereign presence was a powerful metaphor for the Zionist dream of self-determination. However, this transformation also brought forth new complexities: how does a people, once a "ger v'toshav," exercise sovereignty justly when others now consider themselves "ger v'toshav" within its borders? This question, inherent in the text's layers, continues to animate discussions about modern Israel's identity and responsibilities.

Two Readings

The narratives of Genesis 23-25 offer rich interpretive possibilities, particularly when viewed through the lens of Zionism and modern Israel. While both readings affirm the profound connection of the Jewish people to the Land of Israel, they emphasize different aspects of this relationship, leading to distinct yet complementary understandings of national purpose and responsibility.

Reading 1: The Covenantal Claim and Enduring Peoplehood

This reading centers on the unwavering divine promise, the unique status of Abraham and his chosen lineage, and the imperative to maintain a distinct peoplehood. From this perspective, the Land of Israel is not merely a geographical location but a sacred inheritance, promised by God to Abraham and his descendants. The events in Genesis are seen as the unfolding of this divine plan, establishing an eternal, exclusive, and unbreakable bond between a specific people and a specific land.

The narrative of Sarah's death and Abraham's acquisition of the Cave of Machpelah, though seemingly a mundane real estate transaction, is imbued with profound covenantal significance. While Abraham pays "full price" (Genesis 23:9, 16), this act is understood not as the origin of his claim, but as the physical manifestation and solidification of a prior divine gift. God had already promised Abraham the entire land (Genesis 12:7, 13:15, 15:18, 17:8). The purchase of Machpelah, therefore, is the first tangible foothold, a legally recognized piece of property in a land already divinely designated as belonging to his offspring. It is a sacred burial ground, ensuring that the patriarchs and matriarchs remain eternally rooted in the very soil of the promised land, a perpetual testament to their future possession. As Rashbam notes, the Torah specifically mentions Sarah's age because her death "was directly related to the purchase of the cave of Machpelah," underscoring the vital link between the lifecycle of the matriarch and the crucial acquisition of the land. This act transforms the divine promise from an abstract future into a concrete present, a physical anchor for the generations to come.

The selection of Isaac as the sole heir is paramount in this covenantal understanding. Abraham's deliberate act of sending his servant to find a wife for Isaac from his own kin, explicitly forbidding a Canaanite spouse, underscores the imperative of preserving the purity and distinctiveness of the covenantal line (Genesis 24:3-4). This is not merely an ethnic preference but a theological necessity to ensure that the divine promise, and the unique spiritual mission of Abraham's descendants, remains untainted by the idolatrous practices of the surrounding cultures. The servant's prayer and the miraculous encounter with Rebekah, recognized as "decreed by יהוה" (Genesis 24:44), further emphasize the divine hand guiding the continuity of this chosen people. This exclusivity, where Isaac inherits "all that he owned" (Genesis 25:5) while Abraham's other sons are sent eastward, highlights the particularistic nature of the covenant. It defines who belongs to this unique people and who carries forward its distinct destiny. The Kli Yakar's commentary on Abraham's life, noting that "Abraham 'lived' (asher chai) all his days with God-consciousness," in contrast to others, underscores this sense of a life wholly dedicated to the divine purpose, a purpose that demands a distinct lineage and a specific land.

The blessing bestowed upon Rebekah, "May your descendants seize the gates of their foes" (Genesis 24:60), is interpreted within this framework as a prophetic declaration of national strength and security. It foresees a future where the Jewish people will not only inhabit their land but will also be strong enough to defend it and secure their national existence against those who would threaten it. This perspective views modern Israel as the contemporary realization of this ancient blessing – a sovereign state, reborn after millennia, that must possess the means to protect itself and ensure its survival in a hostile region.

For modern Zionism, this covenantal reading provides the deepest wellspring of legitimacy and purpose. It speaks to the Jewish people's unique indigeneity to the Land of Israel, a connection rooted in divine decree, ancient history, and an unbroken chain of tradition. It fuels the resilience and determination to build and defend the Jewish state, understanding it as a continuation of Abraham's foundational acts. It affirms the right to self-determination as a chosen people, echoing the insistence on a distinct identity and the preservation of a sacred heritage. This reading offers a powerful narrative of destiny, resilience, and the historical imperative to protect the Jewish people's national home. It is a source of profound spiritual sustenance and communal solidarity, reminding Jews worldwide of their shared ancestry, purpose, and enduring link to the Land of Israel. The complexities, such as navigating the exclusivity of the covenant in a diverse modern state, are often viewed through the lens of preserving Jewish identity and security, seen as paramount to the continued fulfillment of the divine promise.

Reading 2: The Civic Engagement and Responsible Stewardship

This reading shifts its focus to Abraham's meticulous civic conduct, his ethical engagement with the existing inhabitants of the land, and the precedent he sets for responsible stewardship. While acknowledging the divine promise, this perspective emphasizes the human agency and moral imperative to act with justice, fairness, and respect in the pursuit of that promise. It highlights Abraham as a model of how a people, even with a unique covenantal claim, must navigate its presence in the world through legal, ethical, and interpersonal means.

Abraham's self-identification as a "resident alien" (ger v'toshav) in Genesis 23:4 is central to this reading. It is a profound acknowledgment of his status within the existing social and legal framework of the Hittites. Despite God's promise to give him the land, Abraham does not assert a right to simply take what he needs. Instead, he respectfully requests a transaction, seeking to purchase a burial site. His interaction with the Hittites is characterized by deference ("Abraham bowed low to the landowning citizens," Genesis 23:7, 12) and transparent negotiation "in the hearing of the Hittites, the assembly in his town’s gate" (Genesis 23:10, 16). This public, legal transaction for the Cave of Machpelah is not merely a formality; it is a profound act of establishing legitimate possession through universally recognized civic means. Abraham insists on paying "at the full price" (Genesis 23:9) for the land, refusing Ephron's initial offer to give it as a gift (Genesis 23:11). This rejection of a gift and insistence on purchase signifies Abraham's commitment to clear, unambiguous ownership, established through a reciprocal and legal exchange. This meticulous adherence to legal and ethical norms, even when a divine promise is in play, establishes a powerful precedent for responsible conduct.

This reading underscores that while the land is divinely promised, its actualization in the human realm involves human responsibility, ethical behavior, and engagement with others. Abraham's actions demonstrate that the path to fulfillment is not one of unilateral assertion but of respectful interaction and legitimate acquisition. The Kli Yakar's commentary on Sarah's life, suggesting that "the woman has the suffering of childbirth and pregnancy and the authority of her husband over her, and not all her days are called life," subtly introduces the idea of lived experience and suffering within the covenantal journey. This perspective encourages an empathetic understanding of the diverse experiences of all inhabitants of the land, recognizing that claims and destinies are often intertwined with struggle and hardship.

While the narrative of Isaac's marriage maintains the distinctiveness of the lineage, it also provides an example of meticulous planning and a respectful journey. The servant's prayer for divine guidance (Genesis 24:12-14) is a model of seeking heavenly assistance within a practical, human endeavor. Rebekah's agency, her decisive "I will" (Genesis 24:58) when asked if she would go, speaks to the importance of consent and individual choice, even within a divinely guided process. The blessing, "May your descendants seize the gates of their foes" (Genesis 24:60), in this context, is interpreted not as a call for aggressive conquest, but as a commitment to ensuring security and the right to self-determination, a necessary measure for a people seeking to establish and maintain a secure home in a challenging world. This security, however, is ideally achieved through strength that allows for peace and coexistence, rather than through perpetual conflict.

For modern Zionism, this civic reading provides a moral compass and a framework for just governance. It calls for a Zionism that, while deeply rooted in its ancient claims, also embraces universal ethical principles, democratic values, and respect for minority rights. It highlights the imperative for Israel to be not only a secure Jewish state but also a state that upholds justice for all its citizens, regardless of their background. It encourages dialogue, legitimate negotiation, and the establishment of fair legal frameworks in its interactions with its neighbors and its own diverse population. This perspective acknowledges the complex reality of shared space and multiple narratives in the land, drawing inspiration from Abraham's example of respectful engagement with the Hittites. It challenges modern Israel to continually strive for an ideal where its unique covenantal identity can coexist harmoniously with its civic responsibilities, demonstrating that a "strong spine" of national conviction can indeed be paired with an "open heart" of compassion and a commitment to justice for all. The tension lies in balancing the particularistic demands of peoplehood with the universalistic demands of civic responsibility, a challenge that Abraham himself navigated with remarkable grace and foresight.

Civic Move

A Land of Shared Heritage: Cultivating Multilayered Narratives at Contested Sites

The Challenge: The Land of Israel/Palestine is replete with sites of profound historical and religious significance, often revered by multiple faith traditions (Jewish, Christian, Muslim). While these shared heritage sites could serve as bridges, they frequently become flashpoints for conflict due to competing national or religious narratives, exclusive claims, and limited understanding of the 'other's' deep connection. This perpetuates a cycle of alienation and hostility, undermining the possibility of a shared future.

The Civic Move: We propose the development and implementation of a comprehensive "Land of Shared Heritage" initiative, focused on cultivating multilayered narratives at select contested historical and religious sites. This initiative aims to transform these potential sources of division into platforms for mutual understanding, respect, and even shared stewardship, drawing directly from Abraham's model of meticulous negotiation and respectful interaction.

Specific Steps:

1. Site Selection and Research (Phase 1: Foundation Building, 6-12 months):

   • Identify Pilot Sites: Begin with a few less volatile, yet historically significant, sites where multiple traditions have clear historical connections (e.g., sites related to patriarchs/matriarchs other than Machpelah, which is highly sensitive; perhaps specific ancient wells, ruins, or smaller shrines). The goal is to start where dialogue is feasible and build trust.
   • Academic and Local Research: Commission interdisciplinary teams (historians, archaeologists, theologians from Jewish, Christian, and Muslim backgrounds) to conduct thorough research on the multilayered histories and narratives associated with each chosen site. This involves collating archaeological evidence, textual traditions (scriptural, rabbinic, Islamic, Christian), oral histories, and local folklore from all relevant communities.
   • Curriculum Development: Based on the research, develop educational curricula and interpretive materials (signage, brochures, digital guides, audio tours) that present each narrative with equal scholarly rigor and respect. These materials must avoid privileging one narrative over others but rather showcase the richness of their coexistence and interaction over millennia.
     • Example: At a site like Rachel's Tomb (Kever Rachel / Bilal bin Rabah Mosque), Jewish narratives of Rachel, her prayers for her children, and her symbolic role for returning exiles would be presented alongside Muslim reverence for Bilal bin Rabah and the site's significance in Islamic tradition, as well as any Christian historical connections. The focus would be on acknowledging all legitimate connections.

2. Facilitated Dialogue and Experiential Learning (Phase 2: Engagement and Empathy, Ongoing):

   • "Meet at the Site" Tours: Organize guided tours that bring together diverse groups: Jewish Israelis, Palestinian Israelis (from both East Jerusalem and the West Bank), international visitors, and diaspora Jews. These tours would be co-led by guides from different backgrounds, each presenting their community's narrative of the site.
   • Structured Dialogue Sessions: Integrate facilitated dialogue sessions on-site or immediately following tours. These sessions, led by trained peace educators, would provide a safe space for participants to share their emotional connections to the site, ask questions, and listen to differing perspectives without judgment. The goal is to move beyond historical facts to shared human experiences and attachments.
   • Interfaith Encounters: Specifically design programs for religious leaders and theological students from different faiths to study the shared texts and histories of these sites together. This can foster theological understanding and build bridges at the leadership level.
     • Connecting to Genesis: At a site, facilitators could highlight Abraham's "ger v'toshav" status and his meticulous, respectful purchase of Machpelah. This can be used to prompt discussion: What does it mean to be a "resident alien" or an "indigenous inhabitant" today? How can modern land claims or presences be rooted in justice and respect, mirroring Abraham's ethical precedent?

3. Community Partnerships and Local Empowerment (Phase 3: Sustainability and Ownership, Ongoing):

   • Local Steering Committees: Establish local, multi-community steering committees for each pilot site. These committees, comprised of community leaders, elders, educators, and youth representatives from all relevant groups, would guide the project, ensuring cultural sensitivity and local ownership.
   • Joint Management and Preservation: Explore models for joint stewardship and preservation of these sites. This could involve shared maintenance responsibilities, collaborative archaeological projects that respect all heritage, or joint educational programming.
   • Economic Development: Link the initiative to local economic development by supporting multi-community tourism initiatives, craft markets, and hospitality services that benefit all local populations. This provides tangible incentives for cooperation.
   • "Abrahamic Encounters" Festivals: Organize annual cultural festivals at or near these sites, celebrating shared Abrahamic heritage through music, art, food, and storytelling. These events would be designed to foster positive inter-community interaction in a celebratory, non-confrontational setting.

Potential Partners:

• Abrahamic Reunion: An organization dedicated to interfaith dialogue and peacebuilding in the Holy Land, with extensive experience in bringing religious leaders and communities together.
• Parents Circle – Families Forum: A unique organization of bereaved Israeli and Palestinian families who have lost immediate family members to the conflict, promoting reconciliation. Their emphasis on shared humanity and empathy aligns perfectly.
• EcoPeace Middle East: An organization that brings together Jordanian, Palestinian, and Israeli environmentalists to cooperate on shared environmental challenges. Their model of practical cooperation on shared resources offers a blueprint.
• Hand in Hand: Center for Jewish-Arab Education in Israel: Operates a network of bilingual, bicultural schools that model shared society from childhood. Their educational expertise would be invaluable for curriculum design.
• Shorashim / Judur / Roots: An Israeli-Palestinian initiative for understanding, non-violence, and transformation in the West Bank.
• Academic Institutions: Universities in Israel and Palestine (e.g., Hebrew University, Birzeit University, Al-Quds University) could provide scholarly expertise and facilitate research.
• International NGOs and Foundations: Organizations like the U.S. Institute of Peace, Alliance for Middle East Peace (ALLMEP), and various European foundations often fund peacebuilding and cultural heritage projects.
• Local Municipalities and Religious Endowments (Waqf): Essential for gaining access, official recognition, and integrating the initiative into local governance structures.

Examples of Successful Similar Initiatives (Conceptual Parallels):

While no single initiative perfectly mirrors this proposal at highly contested sites, several models demonstrate the power of shared heritage and cross-cultural dialogue:

• The Shared Heritage Project (Cyprus): This initiative focuses on restoring religious sites (churches, mosques, monasteries) across the Green Line in Cyprus, often with Greek Cypriot and Turkish Cypriot teams working together. It fosters practical cooperation and mutual respect for cultural heritage.
• UNESCO World Heritage Sites: Many UNESCO sites globally, like Jerusalem's Old City, are recognized for their "outstanding universal value" to humanity, often requiring complex management plans that acknowledge multiple stakeholders. While not always resolving conflict, they provide a framework for recognizing shared importance.
• Interfaith pilgrimages: Many organizations lead interfaith pilgrimages to the Holy Land, visiting sites sacred to multiple traditions and fostering dialogue among participants. The "Land of Shared Heritage" initiative would scale this to an institutional, site-specific level.

This "Land of Shared Heritage" civic move directly addresses the core tensions identified in Genesis 23-25. It acknowledges the deep, often exclusive, covenantal claims of various groups to the land, while simultaneously demanding a civic response inspired by Abraham's ethical engagement with the Hittites. It seeks to build a future where a people's profound connection to their land can be expressed not only through asserting their own history but also through recognizing and respecting the equally profound connections of others, fostering a reality of responsible stewardship and shared humanity.

Takeaway + Citations

The narrative tapestry woven across Genesis 23-25 is a profound meditation on the enduring relationship between people, land, and divine promise. It reveals Abraham as a figure who simultaneously embodies unwavering faith in God's covenant and meticulous adherence to human ethical and legal norms. His purchase of Machpelah lays the foundational precedent for Jewish land claims in the Land of Israel, rooted not only in divine decree but also in legitimate, respectful civic engagement. The careful orchestration of Isaac's marriage ensures the continuity of a distinct peoplehood, chosen for a unique destiny in that very land.

For us, as historically literate educators grappling with the complexities of modern Zionism, this text offers both an anchor and a challenge. It provides the "strong spine" of our historical and spiritual connection to the Land of Israel, affirming a deep-seated peoplehood and a legitimate, ancient claim. Yet, it also demands an "open heart," reminding us of Abraham's example of respectful interaction, civic responsibility, and transparent dealings with those who already inhabited the land. The journey of the Jewish people in their homeland has always been one of balancing these two imperatives: the particularistic call of the covenant and the universalistic demands of justice and shared humanity. As we navigate the present and build for the future, the lessons of Abraham – his vision, his piety, and his pragmatic ethics – remain an indispensable guide for forging a hopeful, secure, and just society for all who dwell in the land.

Citations

• Genesis 23:1-25:18: https://www.sefaria.org/Genesis.23:1-25:18
• Ramban on Genesis 23:1:1: https://www.sefaria.org/Ramban_on_Genesis.23.1.1?lang=en&with=all&lang2=en
• Ibn Ezra on Genesis 23:1:1: https://www.sefaria.org/Ibn_Ezra_on_Genesis.23.1.1?lang=en&with=all&lang2=en
• Rashbam on Genesis 23:1:1: https://www.sefaria.org/Rashbam_on_Genesis.23.1.1?lang=en&with=all&lang2=en
• Kli Yakar on Genesis 23:1:1: https://www.sefaria.org/Kli_Yakar_on_Genesis.23.1.1?lang=he&with=all&lang2=en
• Kli Yakar on Genesis 23:1:2: https://www.sefaria.org/Kli_Yakar_on_Genesis.23.1.2?lang=he&with=all&lang2=en
• Kli Yakar on Genesis 23:1:3: https://www.sefaria.org/Kli_Yakar_on_Genesis.23.1.3?lang=he&with=all&lang2=en
• Kitzur Ba'al HaTurim on Genesis 23:1:1: https://www.sefaria.org/Kitzur_Ba'al_HaTurim_on_Genesis.23.1.1?lang=he&with=all&lang2=en
• Kitzur Ba'al HaTurim on Genesis 23:1:2: https://www.sefaria.org/Kitzur_Ba'al_HaTurim_on_Genesis.23.1.2?lang=he&with=all&lang2=en
• Genesis 12:7: https://www.sefaria.org/Genesis.12.7?lang=en&with=all&lang2=en
• Genesis 13:15: https://www.sefaria.org/Genesis.13.15?lang=en&with=all&lang2=en
• Genesis 15:18: https://www.sefaria.org/Genesis.15.18?lang=en&with=all&lang2=en
• Genesis 17:8: https://www.sefaria.org/Genesis.17.8?lang=en&with=all&lang2=en