For many generations of men Chokhmah and Keter carried out a test to see if one clan on Earth could maintain a covenant with the elohim without any intervention. The eloah Daat, in the guise of a yang named Israel, made a journey to Canaan to see the place with hyz own eyes.
Israel took little thought for his personal safety. Chokhmah said Yakob was more the son of his mother than the son of his father, by all accounts a man who preferred the womanly arts of whispering and plotting to more masculine action on the field of the hunt or battle.
When Israel caught up with Yakob he was crossing the Jordan River. There Yakob sent messengers to meet his brother Esau and mention that he had a lot of spare animals, hopefully to smooth over any hard feelings Esau might still have from being cheated out of his blessings.
Yakob and Esau were twins but Esau had become a cunning hunter, a extroverted man of the field, while Yakob was an introverted man dwelling in tents. Esau derived his ‘life, and life more abundantly’ from the earthly goods which he was able to obtain by his own efforts.
Yakob, as the more interior man, would never be able to compete on those terms. Yet he was a survivor. He would contrive to obtain more abundant life another way. The first step was to claim the Birthright, which entitled Yishak’s son to a double share of Abraham’s estate.
One time Esau’s individualism failed him. He came in from the field famished, literally near death, and begged Yakob for some food. Yakob provided bread and lentil soup, but the price was Yishak’s Birthright that was Esau’s by dint of being born just moments before Yakob.
Esau was more than willing to trade his Birthright away, so close to death was he. Centuries later one Saulus, a follower of Yeshua (the human avatar of Chokhmah’s daughter Binah) would say anyone who did not provide for those of his own house was worse than an infidel.
As it turned out, Esau just needed a little help that one time. So he left with a full stomach and almost convinced himself the Birthright was nothing much anyway. The real prize was the Blessing, which conveyed authority. But Yakob, with his mom’s help, would snag that too.
The messengers returned with a report that Esau was coming out to meet Yakob with four hundred men, so he divided his caravan in twain. If Esau smote one the other might escape. Yakob prayed to Chokhmah for deliverance, then set aside a portion of his herd as a gift to Esau.
Yakob sent two hundred twenty goats, two hundred twenty sheep, thirty horses, fifty cattle, twenty asses, and ten foals, which his servants took on ahead to Esau. As for Yakob himself, he hung back as a rearguard, not against Esau but against someone else he happened to see.
Yakob hid himself amid thick vegetation near the place where the Zarqa River merged with the Jordan River. When the stranger approached, unaware of Yakob’s presence, Yakob assailed him suddenly and there ensued a bitter fistfight that changed into an epic wrestling match.
The stranger kept grasping Yakob’s clothing to hurl him around, so Yakob shed his clothing and fought entirely in the nude. Then Israel saw how Abraham’s grandson bore the peculiar genital mutilation that Keter had demanded in hyz bid to sabotage Chokhmah’s experiment.
So Israel had the answer hy had come to Earth looking for, but there was still the growing matter of the ongoing tussle. As they fought Yakob kept asking, ‘Who are you?’ but Israel refused to say. As the night wore on hy grew dismayed how Yakob proved to be so tenacious.
Israel wrenched Yakob’s femur out of its socket at the hip, causing intense torment, but Yakob refused to yield. At dawn Israel, a full cubit taller than Yakob and far more bulky, was at the end of hyz own resources and near exhaustion. Hy commanded Yakob to let hym go.
Yakob said, ‘I will not release you until you tell me who you are, and bless me.’
Daat said, ‘No longer shall men call you Yakob, but Israel, for you have contended with gods and men, and you have prevailed. You have even wrested my name away, and taken it for your own.’
Then Yakob unhanded the bruised, living avatar of Daat, nameless now. Hy had sufficient dark energy banked to crack open a fold-door little more than a cubit tall, just enough to wriggle back into Heaven like a maggot, and hy never came again closer than the Earth’s moon.
Three of Israel’s sons found Pop beaten and unable to stand, with a dislocated hip. Two of them held him down with a bit between his teeth while the third popped it back in place. With help he was able rejoin his wives, but he walked with a limp for the rest of his life.
Esau drew near with his men. Israel put forth his eleven children with their four mothers, then passed in front of them and bowed before his brother. And to Israel’s everlasting surprise, Esau did not strike him, but rather embraced and kissed him, and they both wept.
So the great family feud was ended, if there ever had been a feud. After Yakob had fled many years prior, Esau soon forgot that his Blessing had been stolen by his twin, since he obtained most of Yishak’s possessions anyway, and after that he had come to miss his brother.
Israel introduced his children and their mothers to Esau, and he begged his brother to accept the gift of herd animals he had already sent to him, saying, ‘Take them please, my lord, because Chokhmah has dealt graciously with me, and I have enough. More than enough!’
Throughout the meeting Israel was courteous to his brother and called him ‘my lord’ though the Blessing required Esau to call Israel lord. The love Israel had for his brother outshone all that. And Esau assured Israel that none of his men gave Israel his ass kicking.
Esau agreed to go on ahead because Israel had children and young animals and a limp, and he could not travel very fast. So they parted on good terms and both brothers rejoiced that things had transpired so. When next they met, in a year, it was to bury their father Yishak.
Israel would ponder the strange nighttime fight for the rest of his life, whenever his limp prompted him. Ultimately he drew the conclusion that Chokhmah had sent a thrall to put him to the test even as his grandfather had been tested with an order to slay his father Yishak.
Yishak never felt much love for Chokhmah after his boyhood brush with death, and this ambivalence seemed to breed true in Esau, who didn’t know what to say when he helped Israel lay their father in his tomb. Israel was a more devout son, made all the more so by the fight.
As the head of his large and still-growing family Israel was also the high priest who mediated the covenant Chokhmah had initiated with his grandfather, but only his third son, Levi, seemed willing to aid him in making the required yearly sacrifice of the best animals.
Israel knew he could do a thing that would assure his progeny would never dwindle in their devotion to Chokhmah, simply by making it in the best interest of his son Levi, and Levi’s sons after him, to maintain that devotion. This he did by forbidding them ever to own land.
Israel lived to see his family grow to seventy persons, and when he died there was no single patriarch holding authority over all his descendants. But the seed of Levi scattered among their kin and dependent upon them for necessities became the glue that united the clan.
When Levi died, his son Kohath became high priest. He introduced the special garments that the progeny of Levi wore when they made burnt offerings to Chokhmah. And his son Amram was wed to Kohath’s sister Yochebed, for such close marriages were not yet forbidden by the clan.
During the lifetime of Amram the children of Israel increased in numbers to become a tribe. Some tended wandering herds of livestock as Israel had done, but others settled in the hill country east of the great sea where reliable rains made it possible to grow food crops.
When Amram’s son Aaron became high priest Chokhmah left in his keeping a tablet made as it were of stone, deep black, with ten lines of proto-Sinaitic cuneiform characters into which molten gold had been poured. This was the Abrahamic covenant but Aaron couldn’t read a word.
Nevertheless the origin of the tablet was literally out of this world. Aaron’s son Eleazar built a chest of wood to contain the relic, and with his brothers Nadab, Abihu and Ithamar he would carry it before Aaron from settlement to settlement among the children of Israel.
By the time Eleazar begat his son Phinehas the twelve clans of Israel had become tribes in their own right, and sufficient gold had been collected by the Levites to completely cover the cabinet containing the tablet of the covenant. The box or ark became itself a holy relic.
It would not do to let the now holy ark to be exposed to the elements, so the high priest Phinehas caused a tent of fine linen and the skins of animals to be constructed to cover it. By the time his son Abishua became high priest even this tent had become holy in turn.
So the extra special fort of blankets was covered by even more blankets, and accessed on the day of atonement through a run-of-the-mill fort of blankets. The first time Abishua did this, Chokhmah spoke to him from the ark of the covenant and told him to remove the tablet.
Chokhmah walked Abishua through the ten lines of gold embossed symbols on the black tablet that captured the Abrahamic covenant, beginning with the first declaration, ‘I AM YOUR LORD GOD.’ In generations to come the ‘I AM’ or ‘Yahweh’ would be taken to be Chokhmah’s name.
Chokhmah told Abishua the next line (and first imperative) said ‘SERVE NO OTHER GODS’ and in the future this would seem strange to the children of Israel after they came to believe Yahweh was the only God in existence, and there were no other gods to serve in any event.
The next imperative was ‘COUNTENANCE NO INJUSTICE’ and this led to the rise of courts and judges to settle disputes within and between the twelve tribes and to punish wrongdoers. There flourished among the people a deep reluctance to testify falsely or to break solemn oaths.
The fourth row on the tablet said, ‘CRAVE NOTHING OF ANOTHER’ and struck at the impulse that led to theft or even adultery. This was followed by ‘DO NOT IMITATE THE STRANGERS’ WAYS’ which prohibited everything from setting up idols to engaging in homosexual relations.
The sixth precept was Daat’s contribution to the experiment. It said, ‘DO NOT CONSUME BLOOD’ and there was no objective reason for this to be included. It was a capricious whim introduced merely to test the willingness of the human participants to adhere to the covenant.
Two line items proscribing the ingestion of pork and shellfish were from Chokhmah, who thought they might prevent food-borne ailments. When archaeologists dug up sites in Canaan thousands of years later the Israelite towns were the ones entirely missing remains of pigs.
Keter’s favorite one was there too, commanding the males among the Israelites to be circumcised. He threw it in there to sabotage the whole operation, but they did it anyway, even unto the third generation as Daat confirmed, and there was ample evidence they still did so.
The final imperative written on the tablet was to observe the annual day of atonement, and this represented the sole opportunity Chokhmah had, according to the original conditions of the long experiment, to have direct contact with the people through the high priest.
As far as Chokhmah was concerned the experiment was essentially over. Keter could no longer call for the destruction of the human race on the grounds of disobedience. In this way Chokhmah’s promise to Abraham that ‘all the Earth shall find blessing in you’ was fulfilled.