Parshat Lech Lecha5 min read

Abraham Walked the Land Before He Could Own It

Figs and olives and mountain water met Abraham in Canaan. None of it was his. He asked God how a childless man could inherit a country.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. An Altar on Ground He Did Not Hold
  2. He Walked the Length and the Breadth
  3. How Will I Know
  4. The Borders Outran His Feet

Abraham stood among figs he could not eat as an owner. Vines. Pomegranates. Oaks and terebinths. Olives. Cedars, cypresses, date palms. Water came down the mountains and ran past his feet. God had told him to look, not toward one hill, just look, and the country spread itself in every direction that would later be argued over. None of it belonged to him.

Abraham Walked the Land Before He Could Own It Click for full size

An Altar on Ground He Did Not Hold

He built an altar on that mountain anyway, on the new moon of the first month, in the first year after he arrived. He called on the Name. "You, the eternal God, are my God." He offered a burnt sacrifice so that God would stay with him and not forsake him all the days of his life. Then he moved on. The Canaanites were still in their towns. He lived among them without driving them out. The time for that had not come, and the people who would inherit what he was walking had not yet been born.

He blessed the Lord who had led him out of Ur of the Chaldees and had brought him to this land. The blessing did not put a deed in his hand. It put him on a road.

He Walked the Length and the Breadth

Lot took the well-watered Jordan and left. The shepherds had been quarreling, and the land was too narrow for two camps. Abraham watched his nephew's flocks go down toward the cities of the plain, then stood in the quieter country that remained. After Lot had parted from him, God spoke again. "Raise your eyes. Look north and south, east and west. All the land that you see, I give to you and to your offspring forever. Arise, walk through the land in its length and its breadth, for I will give it to you."

Abraham walked. North. South. East. West. He stopped and planted, moved and returned. Dust coated his ankles. His feet did the claiming his sword was not allowed to do. Every step was a mark on a field that still had other names on it. He walked until the light went thin. A terebinth threw a long shadow across a path that was not his. He put his heel down on the shadow and lifted it, and the ground stayed. No angel handed him a deed. The command had been walk, so he walked, and the country received the mark of a man who believed a sentence God had spoken over empty fields.

He walked past towns that were not his. He slept on ground that would bury him before it would feed his grandchildren. The Canaanites watched a stranger cross their fields and did not yet understand that the crossing was the point. Abraham was not touring. He was taking possession the only way open to a man with no army and no son.

How Will I Know

God appeared to him again and took him outside and told him to look at the stars. "Count them if you can. So shall your seed be." Abraham believed God. The night was large enough to hold that belief. Then he asked the question the stars did not answer.

"Lord, by what shall I know that I shall inherit it?"

Not a refusal. Not a bargain. A man who had been walking on someone else's land for years, who had buried no one there yet, who was old and had no son, who understood that a promise still has to survive famine, delay, and every ordinary way a line can die out. He saw the problem clearly. Then he believed anyway. The question stayed in the air between them, honest as a wound.

The Borders Outran His Feet

The land God named was larger than any map Abraham could finish in a lifetime. From the wilderness to the Euphrates. From the mountain of the Emori to the seacoast, Ashkelon and Gaza and the plain, the forest, the King's Mountain, the lowland of the south. Abraham's walking covered a portion of this. The rest would take generations to approach, and even then would be argued over, lost, taken back, and mourned.

He pitched his tent by the oaks of Mamre at Hebron and built another altar there. He still owned no field. Later he would buy a cave to bury Sarah, a single plot paid for in silver, the first ground in the country that was legally his, and it would be a grave. The walking had been the claim. The grave would be the receipt.

He died with a promise in his mouth and a burial place in the ground. His descendants would spend centuries pressing the rest of what his feet had started.


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From the tradition

Sources

5 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Book of Jubilees 13:9Book of Jubilees

Retold in our words. Read the original at the link below.Sefaria Community Translation · CC-BY

It paints a vivid picture of Abraham’s arrival and his immediate actions.

Abraham, having journeyed from Ur of the Chaldees – a long and arduous trek, no doubt – finally sets foot in the land promised to him and his descendants. The land is lush, teeming with life. According to Jubilees, he sees "vines and figs and pomegranates, oaks and ilexes, and terebinths and oil trees, and cedars and cypresses and date trees, and all trees of the field, and there was water on the mountains." What a sight after the desert!

It's a veritable Eden, a land overflowing with the bounty of creation. You can almost feel the relief, the sense of arrival, the promise fulfilled hanging in the air. What would you do first?

Well, Abraham, in the Book of Jubilees, doesn't waste any time. In the first year, in the seventh week, on the new moon of the first month – a very specific date! – he builds an altar on a mountain. This wasn't just any altar; it was a declaration.

He "called on the name of the Lord," proclaiming, "Thou, the eternal God, art my God." It's a powerful moment of recognition, of acknowledging the divine hand that guided him to this place. He's not just claiming the land; he's claiming his relationship with God.

And what does he do next? He offers a burnt sacrifice, a korban (a sacrificial offering) olah, "unto the Lord that He should be with him and not forsake him all the days of his life." It’s a plea for continued guidance, a commitment to remain faithful. He’s not just thanking God for the present; he’s asking for God's presence in the future.

This passage from the Book of Jubilees provides a beautiful, intimate portrait of Abraham's faith. It shows us that even the great patriarch, the father of a nation, understood the importance of constant communication with the Divine. He needed reassurance, guidance, and the strength to continue on his journey. Just like us, really.

How do we acknowledge the Divine in our everyday moments, and how do we ask for guidance on our own journeys? Perhaps Abraham's example, as depicted in the Book of Jubilees, can offer a little inspiration.

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Bereshit Rabbah 41:10Bereshit Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

Bereshit Rabbah turns to Teachings of Abraham.

The book of Genesis, Bereshit in Hebrew, gives us that powerful image of God telling Abraham, in chapter 13, verse 17: “Arise, walk about the land to its length and to its breadth, as to you I will give it.” A pretty direct instruction. But what does it mean?

The ancient Rabbis weren't ones to let a juicy verse like that lie dormant. They dove deep, wrestling with the implications, particularly when it came to the practical matter of acquiring land. How did this divine instruction translate into everyday life?

Bereshit Rabbah, a collection of rabbinic interpretations of Genesis, picks up on this idea. It asks: What does it mean to "walk about the land?" It's not just a leisurely stroll, apparently.

We learn that walking about a field – specifically an ownerless field or one being sold – could be seen as an act of acquisition. If you walked its length and breadth, you essentially claimed it. That's according to Rabbi Eliezer, anyway. He even had a saying: "Walking about [in a field] is an act of acquisition." Sounds simple enough. But there's always a "but," isn't there?

The other Sages, in their infinite wisdom and dedication to thorough discussion, weren't quite so sure. They argued that you didn’t fully acquire the land until you traversed it completely – both its length and its breadth. No cutting corners here! You had to put in the work, physically connecting with the land to truly own it.: is ownership just a piece of paper, or is it something more visceral? Something about knowing every inch, every contour, every hidden corner?

Now, Rabbi Yaakov ben Zavdi chimes in, bringing us back to the original verse. He suggests that Rabbi Eliezer's view – that walking is acquisition – actually stems directly from God’s command to Abraham: "Arise, walk about the land [to its length and to its breadth]." It’s like saying, “Look, God Himself told Abraham to do it this way!”

So, what do we take away from this ancient debate? It's more than just legal wrangling over property rights. It’s about the relationship between people and the land, between action and ownership, between the divine promise and our physical engagement with the world. What does it mean to truly claim something? Maybe it's not enough to simply possess it. Maybe we have to walk it, breathe it, know it, inside and out. Maybe, just maybe, that's how we truly make it ours.

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The Midrash of Philo 8:1The Midrash of Philo

Retold in our words. Read the original at the link below.The Works of Philo Judaeus, trans. C. D. Yonge, London, H. G. Bohn, 1854-1890 · Public Domain

Even Abraham, the patriarch of faith, had moments of doubt.

Our question comes from the Midrash of Philo, an exploration of the Hebrew Bible through the lens of the writings of Philo of Alexandria, a Jewish philosopher who lived in Egypt during the first century CE. Specifically, After God promises Abraham the land of Canaan for his descendants, Abraham responds with a very human question: "Lord, by what shall I know that I shall inherit it?" God, the ultimate power, has just made this incredible promise. Land! Inheritance! A future legacy! And Abraham's response isn't blind acceptance, but a plea for confirmation. "By what shall I KNOW?" It's not a challenge to God's authority, but a vulnerable request for a little… proof. A little something to hold onto when the going gets tough.

Why does Abraham, the man destined to be the father of nations, need this reassurance? That’s the question that this particular midrash (rabbinic interpretive commentary), or interpretive exploration, homes in on. What's behind this seemingly simple, yet profound, question?

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Sifrei Devarim 6:1Sifrei Devarim

Retold in our words. Read the original at the link below.Sifrei by Rabbi Shraga Silverstein · CC-BY

It paints a picture of the Israelites poised on the edge of the Promised Land, a moment brimming with both anticipation and uncertainty.

In Devarim 1:7, we hear the call: "Turn and journey." But where to?

The verse doesn't just say "Go!" It gives directions, painting a vivid geographical tapestry. It mentions Arad and Charmah, places etched in the collective memory of the Israelites, locations tied to past struggles and future hopes.

Then, the verse broadens its scope: "Come to the mountain of the Emori and to all its neighbors." Who were these neighbors? Ammon, Moav, and Mount Seir. These weren't just names on a map; they were the players in a complex geopolitical drama, nations with whom the Israelites would inevitably interact.

The verse continues, describing the varied terrain: "in the plain… in the mountain… in the lowland… in the south and by the seacoast." The "plain" is understood to be the forest plain. And "in the mountain" refers to the "King's Mountain," as discussed in Gittin 57a. This isn't just about geography; it's about understanding the lay of the land, both literally and figuratively.

And what about the "seacoast?" Think Ashkelon, Azza, Caesarea – bustling port cities, crossroads of culture and commerce.

Finally, we arrive at "the land of the Canaani." This is the heart of the matter, the land promised to Abraham and his descendants. The verse subtly reminds us of the borders of Canaan, referencing Bereshith (Genesis) 10:19: "And the border of the Canaani was from Tziddon… until Lasha." Lasha is also called Kalda. This wasn't just any land; it was a land with a history, a destiny, and a people already dwelling there.

So, what's the takeaway from all these place names? It's more than just a travelogue. It's about context. It's about reminding the Israelites. And us, that every journey takes place in a specific location, surrounded by specific neighbors, with specific challenges and opportunities. It is about understanding the landscape of our lives, both the physical and the metaphorical, before we take that next step.: what are your Arads and Charmahs? What are the mountains and lowlands in your own life's journey? And who are your neighbors? Perhaps by reflecting on these questions, we can find our own direction, our own "turn and journey" forward.

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Genesis 13:14-18Torah (Masoretic Text)

Translation of the source text.Miqra according to the Masorah · CC-BY-SA

And the LORD said to Abram, after Lot had separated from him: Lift up now your eyes and look from the place where you are, northward and southward and eastward and westward; for all the land that you see, to you will I give it, and to your seed forever.

And I will make your seed as the dust of the earth, so that if a man could count the dust of the earth, then your seed also could be counted. Arise, walk about the land through its length and through its breadth, for to you will I give it. And Abram moved his tent, and came and dwelt by the terebinths of Mamre, which are in Hebron, and built there an altar to the LORD.

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