AVRAHAM

The Land of the Promise

One people under the name of the father

The posture of the one who presents

This proposal does not present a religion or a plan of state. It presents what the Writings say. The one who signs it does not declare himself the owner of the idea or of the land: he declares himself the administrator of a reading. The proposal brings a name and a covenant frame; it brings no maps and no borders.

I. The name

There is only one name that both peoples of the land already call father: AVRAHAM.

The name was not chosen by men: it was given with a mission — «And your name shall no longer be called Avram, but your name shall be Avraham, for I have made you the father of a multitude of nations» (Bereshit 17:5, AVA Bible). «Israel» names one branch — the grandson —; «Palestine» is the name an empire imposed. AVRAHAM is earlier than the dispute: under him both lines fit, because both descend from him and both were blessed in him.

II. What the Ketav says (the Hebrew Writings)

The land is first spoken of to Avraham. He is the recipient of the promise, and the deed hangs on his oath: «On that day YHVH cut a covenant with Avram, saying: To your seed I have given this land» (Bereshit 15:18); «all the land of Kenaan, for an everlasting possession» (Bereshit 17:8). The last description of the land in the Torah is still filed under his name: «This is the land that I swore to Avraham, to Yitzchak and to Yaakov» (Devarim 34:4).

This proposal does not move that deed. The covenant is established with Yitzchak — «I will establish My covenant with him for an everlasting covenant» (Bereshit 17:19) — and Avraham gave all that he had to Yitzchak (Bereshit 25:5). The inheritance of YisraEL remains intact in this proposal — guaranteed by the texts themselves, not by a subtitle in the name.

And Yishmael does not remain outside the house: he remains under the blessing. «I have blessed him, and I will make him fruitful, and I will multiply him very, very greatly… and I will make him a great nation» (Bereshit 17:20). «And also the son of the maidservant I will make into a nation, because he is your seed» (Bereshit 21:13). ELohim was with the lad (Bereshit 21:20), and he buried his father together with his brother (Bereshit 25:9). The sending away divided an inheritance; it never decreed an eternal exclusion. On the contrary: «One Torah shall be for the native and for the sojourner» (Shemot 12:49); to the one who joins himself, ELohim forbids saying «יהוה · YHVH · يهوه has surely separated me from His people» (Yeshayahu 56:3), and He promises: «Still more shall I gather to him, in addition to his gathered ones» (Yeshayahu 56:8). In the final allotment, the one who sojourns and begets sons in the land inherits «as the native among the sons of YisraEL» (Yechezkel 47:22).

And the blessing is for the whole region: «In that day YisraEL shall be a third with Mitzrayim and with Ashur, a blessing in the midst of the earth… Blessed be My people Mitzrayim, and Ashur the work of My hands, and YisraEL My inheritance» (Yeshayahu 19:24–25).

III. What the Kitab says

The Book of the Arabs files the land under the same father: Ibrahim was saved «to the land which We blessed for the worlds» (21:71). And that same Book calls the land «the holy land which Allah prescribed for you», spoken to the children of Israil (5:21), and declares that ELohim «made the people who had been deemed weak inherit» that blessed land, and «settled the children of Israil in a settlement of truth» (7:137; 10:93). The farthest Mosque is «the one whose surroundings We blessed» (17:1). Neither of the two writings disputes the land with YisraEL; both file it under the name of AVRAHAM/Ibrahim.

IV. The formula

AVRAHAM, The Land of the Promise — one people: the children of the father, those who inherit through the line of the covenant and those who join the house, each with his own name and his own memory, under one common name that neither has to win from the other.

The name stands alone, with no subtitle, by design: a common name must be pronounceable with dignity by both peoples. «Land of Israel» is heard by the Jew as his deed and by the Palestinian as the opposing claim; «Palestine» produces the mirror image. AVRAHAM is the only name that neither has to win from the other, because both already call him father. The inheritance is not defended in the letterhead: it is defended in the body of this proposal, with the texts, where no one has moved it.

The formula asks for no renunciations: it does not ask Israel to let go of its covenant name, nor Palestine to let go of its cause. It proposes the roof under which the two names cease to be enemies: the name of the father.

V. An interim name

This proposal declares itself provisional. The final name of the land and of the people is not voted by men: «you shall be called by a new name, which the mouth of YHVH shall name» (Yeshayahu 62:2); and the last city shall be called «YHVH Shamah» — YHVH is there (Yechezkel 48:35). While Mashiach has not yet appeared, AVRAHAM is the name of the waiting and of living together: true for today, humble before tomorrow.

VI. Recipients

This proposal is addressed, in its day, to:

1. The Presidency of the State of Israel.
2. The Office of the Prime Minister of the State of Israel.
3. The White House — the Presidency of the United States of America.
4. The Knesset — the Parliament of Israel.
5. The Presidency of the State of Palestine.
6. The Vice Presidency of the Palestine Liberation Organization.
7. The Secretary-General of the United Nations.
8. The Executive Committee of the Palestine Liberation Organization.
9. The Secretary-General of the League of Arab States, in the name of the Arab nations.

(List expanded by Yosef on 14-Oct-2026: from five recipients to nine, in his order, with the mapping confirmed by him — item 2 takes the «Vice Presidency» seat because Israel has no such office; item 4 is the Knesset.)

Before them, it is sown in the culture: in the Writings read, in the languages of the peoples, in the conversation of the families of Avraham — Jews, Christians and Muslims. Names first ripen among the peoples; only afterwards do they reach the treaties.

Attribution: Avraham America Press · AIIA Ketav Emet · Pixelar Creator Studios. The proponent acts as administrator and steward of the work, not as its owner: the Word is public domain.