Bereshit Rabbah 44

אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר ה' אֶל אַבְרָם בַּמַּחֲזֶה לֵאמֹר וגו' (בראשית טו, א), (תהלים יח, לא): הָאֵל תָּמִים דַּרְכּוֹ אִמְרַת ה' צְרוּפָה מָגֵן הוּא לְכֹל הַחוֹסִים בּוֹ, אִם דְּרָכָיו תְּמִימִים, הוּא עַל אַחַת כַּמָּה וְכַמָּה, רַב אָמַר לֹא נִתְּנוּ הַמִּצְווֹת אֶלָּא לְצָרֵף בָּהֶן אֶת הַבְּרִיּוֹת, וְכִי מָה אִיכְפַּת לֵיהּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא לְמִי שֶׁשּׁוֹחֵט מִן הַצַּוָּאר אוֹ מִי שֶׁשּׁוֹחֵט מִן הָעֹרֶף, הֱוֵי לֹא נִתְּנוּ הַמִּצְווֹת אֶלָּא לְצָרֵף בָּהֶם אֶת הַבְּרִיּוֹת. דָּבָר אַחֵר, הָאֵל תָּמִים דַּרְכּוֹ, זֶה אַבְרָהָם, שֶׁנֶּאֱמַר (נחמיה ט, ח): וּמָצָאתָ אֶת לְבָבוֹ נֶאֱמָן לְפָנֶיךָ. אִמְרַת ה' צְרוּפָה, שֶׁצֵּרְפוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּכִבְשַׁן הָאֵשׁ. מָגֵן הוּא לְכֹל הַחוֹסִים בּוֹ, (בראשית טו, א): אַל תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ. “After these matters, the word of the Lord came to Abram in a vision, saying: Fear not, Abram, I am a shield for you; your reward is very great” (Genesis 15:1).
“After these matters, the word of the Lord came to Abram in a vision, saying…” “The Almighty’s way is faultless; the word of the Lord is refined [tzerufa]. He is a shield for all who take refuge in Him” (Psalms 18:31) – if His ways are faultless, all the more so that He Himself is. Rav said: The mitzvot were given only to refine [letzaref] people through them. After all, why should the Holy One blessed be He care whether one slaughters an animal from the throat or he slaughters it from the nape? Thus we learn that the mitzvot were given only to refine the creations with them.
Another interpretation, “the Almighty’s way is faultless” – this refers to Abraham,¹The verse is interpreted to mean: The Almighty’s way is with the faultless, referring to Abraham. as it is stated: “You found his heart faithful before You” (Nehemiah 9:8). “The word of the Lord is refined” – as the Holy One blessed be He refined him in the fiery furnace.²The Hebrew tzaref, translated earlier as “refined,” literally refers to smelting in a furnace. “He is a shield for all who take refuge in Him” – “fear not, Abram, I am a shield for you.”

דָּבָר אַחֵר, אַחַר הַדְבָרִים וגו', כְּתִיב (משלי יד, טז): חָכָם יָרֵא וְסָר מֵרָע וּכְסִיל מִתְעַבֵּר וּבוֹטֵחַ. חָכָם יָרֵא, אַל תִּירָא אַבְרָם. (משלי ג, ז): אַל תְּהִי חָכָם בְּעֵינֶיךָ יְרָא אֶת ה' וְסוּר מֵרָע. אַל תְּהִי חָכָם בְּעֵינֶיךָ, בַּמֶּה שֶׁאַתְּ רוֹאֶה בְּעֵינֶיךָ, תֹּאמַר שֶׁאֲנִי מוֹלִיד, תֹּאמַר שֶׁאֵין אֲנִי מוֹלִיד, יְרָא אֶת ה', אַל תִּירָא אַבְרָם. רַבִּי אָבִין בְּשֵׁם רַבִּי חֲנִינָא פָּתַח (משלי יא, יח): רָשָׁע עֹשֶׂה פְעֻלַּת שָׁקֶר וגו'. רָשָׁע עֹשֶׂה פְעֻלַּת שָׁקֶר, זֶה נִמְרוֹד שֶׁהָיוּ פְּעֻלּוֹתָיו עַל שָׁקֶר. (משלי יא, ח): וְזֹרֵעַ צְדָקָה, זֶה אַבְרָהָם, שֶׁנֶּאֱמַר (בראשית יח, יט): וְשָׁמְרוּ דֶּרֶךְ ה' לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט. (משלי יא, יח): שֶׂכֶר אֱמֶת, אַל תִּירָא אַבְרָם וגו'. Another matter, “after [these] matters…” – it is written: “A wise man fears and turns from evil, but the fool becomes enraged and overconfident” (Proverbs 14:16). “A wise man fears” – “fear not, Abram.”³Since God told him not to fear, the implication is that he had been afraid. [And God said to him,] “Do not be wise in your own eyes; fear the Lord and turn away from evil” (Proverbs 3:7). “Do not be wise in your own eyes” – with what you see with your eyes, thinking: ‘Perhaps I will produce offspring, perhaps I will not produce offspring.’ [Rather,] “fear the Lord” – “fear not, Abram.”
Rabbi Avin in the name of Rabbi Ḥanina began: “The wicked man performs acts of falsehood…” (Proverbs 11:18). “The wicked performs acts of falsehood” – this is Nimrod, whose actions were based on falsehood. “And he who sows righteousness [has a true reward]” (Proverbs 11:18) – this refers to Abraham, as it is stated [concerning Abraham]: “[For I have known him, because he will command his children…] and they will observe the way of the Lord, to perform righteousness and justice” (Genesis 18:19). “Has a true reward” (Proverbs 11:18) – “fear not, Abram…[your reward is very great].”

דָּבָר אַחֵר, אַל תִּירָא אַבְרָם, הֲדָא הוּא דִכְתִיב (ישעיה מא, ח ט): וְאַתָּה יִשְׂרָאֵל עַבְדִּי יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ זֶרַע אַבְרָהָם אֹהֲבִי. אֲשֶׁר הֶחֱזַקְתִּיךָ מִקְצוֹת הָאָרֶץ, מִמֶּסְפּוֹטַמְיָא וּמֵחַבְרוֹתֶיהָ. וּמֵאֲצִילֶיהָ קְרָאתִיךָ, מִמְּפֻלָּשִׁין שֶׁבָּהּ. קְרָאתִיךָ, זִמַּנְתִּיךָ. בְּחַרְתִּיךָ וְלֹא מְאַסְתִּיךָ, בְּחַרְתִּיךָ, בְּאַבְרָם. וְלֹא מְאַסְתִּיךָ בְּאַבְרָהָם. (ישעיה מא, י): אַל תִּירָא כִּי עִמְּךָ אָנִי אַל תִּשְׁתָּע כִּי אֲנִי אֱלֹהֶיךָ, אָמַר רַבִּי הוֹשַׁעְיָא בְּשָׁעָה שֶׁאָמַר יִצְחָק לְיַעֲקֹב (בראשית כז, כא): גְּשָׁה נָא וַאֲמֻשְׁךָ בְּנִי, נִשְׁפְּכוּ מַיִם עַל שׁוֹקָיו וְהָיָה לִבּוֹ רָפֶה כְּשַׁעֲוָה, וְזִמֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁנֵי מַלְאָכִים, אֶחָד מִימִינוֹ וְאֶחָד מִשְּׂמֹאלוֹ, וְהָיוּ אוֹחֲזִין אוֹתוֹ בְּמַרְפֵּקוֹ כְּדֵי שֶׁלֹא יִפֹּל, הֲדָא הוּא דִכְתִיב: אַל תִּשְׁתָּע כִּי אֲנִי אֱלֹהֶיךָ, לֹא תִשְׁוָע. (ישעיה מא, י): אִמַּצְתִּיךָ אַף עֲזַרְתִּיךָ וגו', (ישעיה מא, יא): הֵן יֵבשׁוּ וְיִכָּלְמוּ וגו' אֵלּוּ שֶׁהֵם שׂוֹטְנִים בָּךְ. (ישעיה מא, יא): יִהְיוּ כְאַיִן וְיֹאבְדוּ אַנְשֵׁי רִיבֶךָ, אֵלּוּ שֶׁהֵן עוֹשִׂין עִמְּךָ מְרִיבָה. (ישעיה מא, יב): תְּבַקְּשֵׁם וְלֹא תִמְצָאֵם, אֵלּוּ שֶׁהֵן עוֹשִׂין עִמְּךָ מַצּוּת. (ישעיה מא, יג): כִּי אֲנִי ה' אֱלֹהֶיךָ הָאוֹמֵר לְךָ אַל תִּירָא, שֶׁנֶּאֱמַר: אַל תִּירָא אַבְרָם. Another interpretation, “fear not Abram” – that is what is written: “But it is you, Israel, My servant, Jacob, whom I have chosen, descendants of Abraham who loved me, whom I have taken from the ends of the earth” (Isaiah 41:8–9) – from Mesopotamia and its environs. “And from its noblemen I called you” (Isaiah 41:9) – from its prominent leaders. “I called you” – I designated you. “I chose you and did not reject you” (Isaiah 41:9). “I chose you” – when you were Abram; “and did not reject you” – when you became Abraham.
“Do not fear, as I am with you; do not waver, as I am your God” (Isaiah 41:10) – Rabbi Hoshaya said: When Isaac said to Jacob: “Please approach so I may feel you, my son” (Genesis 27:21), his water spilled onto his knees⁴Out of fright. and his heart became soft as wax. The Holy One blessed be He appointed two angels for him, one to his right and one to his left, and they grasped him by his elbow so he would not fall. That is what is written: “Do not waver [tishta], as I am your God” – do not be like wax [tishva]. “I strengthened you, even helped you…behold, [all who provoke you] will be ashamed and humiliated” (Isaiah 41:10–11) – those who are hostile to you. “They will be like nothing, and the people who quarrel with you will perish” (Isaiah 41:11) – those who incite quarrels with you. “You will seek them…but not find them” (Isaiah 41:12) – those who contend with you. “For I am the Lord your God…who says to you: Fear not” (Isaiah 41:13), as it is stated: “Fear not, Abram.”

אָנֹכִי מָגֵן לָךְ (בראשית טו, א), רַבִּי לֵוִי אָמַר תַּרְתֵּין, וְרַבָּנָן אָמְרֵי חָדָא. רַבִּי לֵוִי אָמַר לְפִי שֶׁהָיָה אָבִינוּ אַבְרָהָם מִתְפַּחֵד וְאוֹמֵר תֹּאמַר אוֹתָן אֻכְלוּסִין שֶׁהָרַגְתִּי שֶׁהָיָה בָּהֶם צַדִּיק אֶחָד וִירֵא שָׁמַיִם אֶחָד, מָשָׁל לְאֶחָד שֶׁהָיָה עוֹבֵר לִפְנֵי פַּרְדֵּסוֹ שֶׁל מֶלֶךְ, רָאָה חֲבִילָה שֶׁל קוֹצִים וְיָרַד וּנְטָלָהּ, וְהֵצִיץ הַמֶּלֶךְ וְרָאָה אוֹתוֹ, הִתְחִיל מִטַּמֵּן מִפָּנָיו, אָמַר לוֹ מִפְּנֵי מַה אַתָּה מִטַּמֵּן, כַּמָּה פּוֹעֲלִים הָיִיתִי צָרִיךְ שֶׁיָּקשׁוּ אוֹתָהּ עַכְשָׁיו שֶׁקָּשַׁשְׁתָּ אוֹתָהּ בּוֹא וְטֹל שָׂכָר. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אוֹתָן אֻכְלוּסִין שֶׁהָרַגְתָּ קוֹצִים כְּסוּחִים הָיוּ, הֲדָא הוּא דִכְתִיב (ישעיה לג, יב): וְהָיוּ עַמִּים מִשְׂרְפוֹת שִׂיד קוֹצִים כְּסוּחִים. רַבִּי לֵוִי אָמַר אוֹחָרִי, לְפִי שֶׁהָיָה אָבִינוּ אַבְרָהָם מִתְפַּחֵד וְאוֹמֵר תֹּאמַר אוֹתָן הַמְּלָכִים שֶׁהָרַגְתִּי שֶׁבְּנֵיהֶם מְכַנְסִין אֻכְלוּסִין וּבָאִים וְעוֹשִׂים עִמִּי מִלְחָמָה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: אַל תִּירָא אָנֹכִי מָגֵן לָךְ, מָה הַמָּגֵן הַזֶּה אֲפִלּוּ כָּל הַחֲרָבוֹת בָּאוֹת עָלֶיהָ הִיא עוֹמֶדֶת כְּנֶגְדָן, כָּךְ אַתְּ אֲפִלּוּ כָּל עוֹבְדֵי כוֹכָבִים מִתְכַּנְסִין עָלֶיךָ נִלְחַם אֲנִי כְּנֶגְדָּן. וְרַבָּנָן אָמְרֵי חָדָא, לְפִי שֶׁהָיָה אָבִינוּ אַבְרָהָם מִתְפַּחֵד וְאוֹמֵר יָרַדְתִּי לְכִבְשַׁן הָאֵשׁ וְנִצַּלְתִּי, יָרַדְתִּי לְמִלְחֶמֶת הַמְלָכִים וְנִצַּלְתִּי, תֹּאמַר שֶׁנִּתְקַבַּלְתִּי שְׂכָרִי בָּעוֹלָם הַזֶּה וְאֵין לִי כְּלוּם לֶעָתִיד לָבוֹא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אַל תִּירָא אָנֹכִי מָגֵן לָךְ, וְכָל מַה שֶּׁעָשִׂיתִי עִמְּךָ בָּעוֹלָם הַזֶּה חִנָּם עָשִׂיתִי עִמָּךְ, אֲבָל שְׂכָרְךָ מְתֻקָּן לֶעָתִיד לָבוֹא. שְׂכָרְךָ הַרְבֵּה מְאֹד, הֵיךְ מָה דְאַתְּ אָמַר (תהלים לא, כ): מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִּירֵאֶיךָ. “I am a shield for you” – Rabbi Levi said two [interpretations], the Rabbis said one. Rabbi Levi said: Because our forefather Abraham was fearful, and saying: ‘Perhaps those people whom I killed, there was among them one righteous man, or one God-fearing man.’⁵And therefore I have incurred God’s wrath and will be held accountable. This is analogous to a person who was passing by the king’s orchard. He saw a bundle of thorns and he went down and took it away. The king peered out and saw him. He began hiding from him. He [the king] said to him: ‘Why are you hiding from me? How many laborers would I have needed to gather it up. Now that you have gathered them up, come and collect your reward.’ So, the Holy One blessed be He said to Abraham: ‘Those people whom you killed were like cut thorns.’ That is what is written: “Peoples will be like burnings of lime, cut thorns ignited with fire” (Isaiah 33:12).
Rabbi Levi said another interpretation: Because our forefather Abraham was fearful, and saying: ‘Perhaps those kings whom I killed, their sons will assemble multitudes and they will come and wage war against me,’⁶To avenge their fathers’ death. the Holy One blessed be He said to him: “Fear not, Abram, I am a shield for you” – just as a shield, even if all the swords [in the world] were to come up against it, it would withstand them, so you, even if all the idolaters were to gather against you, I will fight against them.
The Rabbis said one: Because our forefather Abraham was fearful, and saying: ‘I went down into the fiery furnace and was saved, I went down to do battle with the kings and was saved, perhaps my reward has already been received in this world, and I have nothing [left] for the future.’ The Holy One blessed be He said: “Fear not, Abram, I am a shield [magen] for you” – everything that I have done for you in this world, I did for you without cost,⁷In Aramaic, magan means gratis. but your reward is allocated for you in the future – “your reward is very great,” just as it says: “How great is the goodness You have in store for those who fear You” (Psalms 31:20).

רַבִּי יוּדָן וְרַבִּי הוּנָא תַּרְוֵיהוֹן בְּשֵׁם רַבִּי יוֹסֵי בֶּן זִימְרָא, רַבִּי יוּדָן אָמַר בְּכָל מָקוֹם שֶׁנֶּאֱמַר אַחֲרֵי, סָמוּךְ. אַחַר, מוּפְלָג. וְרַב הוּנָא אָמַר בְּכָל מָקוֹם שֶׁנֶּאֱמַר אַחַר, סָמוּךְ. אַחֲרֵי, מוּפְלָג. אַחַר הַדְּבָרִים הָאֵלֶּה, אַחַר הִרְהוּרֵי דְבָרִים שֶׁהָיוּ שָׁם, מִי הִרְהֵר אַבְרָהָם הִרְהֵר, אָמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹן הָעוֹלָמִים כָּרַתָּ בְּרִית עִם נֹחַ שֶׁאֵינְךָ מְכַלֶּה אֶת בָּנָיו, עָמַדְתִּי וְסִגַּלְתִּי מִצְווֹת וּמַעֲשִׂים טוֹבִים יוֹתֵר מִמֶּנּוּ, וְדָחֲתָה בְּרִיתִי לִבְרִיתוֹ, תֹּאמַר שֶׁאַחֵר עוֹמֵד וּמְסַגֵּל מִצְווֹת וּמַעֲשִׂים טוֹבִים יוֹתֵר מִמֶּנִּי וְתִדְחֶה בְּרִיתוֹ לִבְרִיתִי. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מִנֹּחַ לֹא הֶעֱמַדְתִּי מָגִנִּים שֶׁל צַדִּיקִים, אֲבָל מִמְּךָ אֲנִי מַעֲמִיד מָגִנִּים שֶׁל צַדִּיקִים, וְלֹא עוֹד אֶלָּא בְּשָׁעָה שֶׁיִּהְיוּ בָנֶיךָ בָּאִים לִידֵי עֲבֵרוֹת וּמַעֲשִׂים רָעִים, אֲנִי רוֹאֶה צַדִּיק אֶחָד שֶׁבָּהֶם וּמַכְרִיעוֹ עֲלֵיהֶם, שֶׁהוּא יָכוֹל לוֹמַר לְמִדַּת הַדִּין דַּי אֲנִי נוֹטְלוֹ וּמְכַפֵּר עֲלֵיהֶם. Rabbi Yudan and Rabbi Huna, both of them in the name of Rabbi Yosei ben Zimra: Rabbi Yudan said: Wherever aḥarei is stated, it refers to immediate events; aḥar refers to distant events.⁸The Hebrew uses both aḥar and aḥarei [“after”] in the common phrase “after these matters.” The Midrash explains that difference between them is that one indicates that what follows took place immediately after the events recorded previously, while the other indicates that it took place after some time. Rav Huna said: Wherever aḥar is stated, it is immediate; aḥarei, distant.
“After these matters”⁹Devarim, translated here as “matters,” can also mean words. – after thoughts of words that took place there. Who had these thoughts? Abraham had the thoughts. He said before the Holy One blessed be He: ‘Master of the universe, You made a covenant with Noah that you would not eliminate his descendants. I arose and amassed mitzvot and good deeds more that he did, and my covenant overrode his covenant.¹⁰And thus I was able to slay many of his descendants. Perhaps someone else will arise [one day] and amass mitzvot and good deeds more than I did, and his covenant will override my covenant.’¹¹And he will be able to harm me. The Holy One blessed be He said: ‘From Noah, I did not bring forth righteous protectors [from his descendants], but from You I will produce righteous protectors. Moreover, when your descendants will come to commit transgressions and bad deeds, I will see one righteous man among them, I will consider him to be equal to all of them combined, as he is capable of saying to the attribute of justice: Enough. I will take him away¹²He will die. and serve as atonement for them.’

הָיָה דְּבַר ה' אֶל אַבְרָם בַּמַּחֲזֶה לֵאמֹר (בראשית טו, א), עֲשָׂרָה לְשׁוֹנוֹת נִקְרֵאת, נְבוּאָה, חָזוֹן, הֲטָפָה, דִּבּוּר, אֲמִירָה, צִוּוּי, מַשָּׂא, מָשָׁל, מְלִיצָה, חִידָה. וְאֵיזוֹ הִיא קָשָׁה שֶׁבְּכֻלָּן רַבִּי אֱלִיעֶזֶר אָמַר חָזוֹן, שֶׁנֶּאֱמַר (ישעיה כא, ב): חָזוּת קָשָׁה הֻגַּד לִי. רַבִּי יוֹחָנָן אָמַר דִּבּוּר, שֶׁנֶּאֱמַר (בראשית מב, ל): דִּבֶּר הָאִישׁ אֲדוֹנֵי הָאָרֶץ אִתָּנוּ קָשׁוֹת. רַבָּנָן אָמְרֵי מַשָּׂא, כְּמַשְׁמָעוֹ, שֶׁנֶּאֱמַר (תהלים לח, ה): כְּמַשָּׂא כָבֵד יִכְבְּדוּ מִמֶּנִּי. גָּדוֹל כֹּחוֹ שֶׁל אַבְרָם שֶׁנִּדְבַּר עִמּוֹ בְּדִבּוּר וּבֶחָזוֹן, שֶׁנֶּאֱמַר: הָיָה דְבַר ה' אֶל אַבְרָם בַּמַּחֲזֶה. “The word of the Lord came to Abram in a vision, saying” – it¹³Prophecy. is referred to by ten expressions: a prophecy, a vision,¹⁴See Psalms 89:20. preaching,¹⁵See Ezekiel 21:2. speaking,¹⁶See II Samuel 23:2. saying,¹⁷See Exodus 4:22. a command,¹⁸See Genesis 2:16. a burden,¹⁹See Malachi 1:1. a parable,²⁰See Isaiah 14:4. a metaphor,²¹See Proverbs 1:6. an enigma.²²See Numbers 12:8. Which is the harshest of them all? Rabbi Eliezer said: Vision, as it is stated: “A harsh vision was told to me” (Isaiah 21:2). Rabbi Yoḥanan said: Speaking, as it is stated: “The man, lord of the land, spoke harshly with us” (Genesis 42:30). The Rabbis said: Burden, as is its plain sense: “Like an onerous burden, they are too heavy for me” (Psalms 38:5). Abram’s potency [of prophecy] was great, as God spoke to him with both speaking [dibur] and vision, as it is stated: “The word [devar] of the Lord came to Abram in a vision.”

אַל תִּירָא אַבְרָם (בראשית טו, א), מִמִּי נִתְיָרֵא, רַבִּי בֶּרֶכְיָה אָמַר מִשֵּׁם נִתְיָרֵא, הֲדָא הוּא דִכְתִיב (ישעיה מא, ה): רָאוּ אִיִּים וְיִרָאוּ קְצוֹת הָאָרֶץ יֶחֱרָדוּ וגו', מָה אִיִּים הַלָּלוּ מְסֻיָּמִים בַּיָּם, כָּךְ הָיוּ אַבְרָהָם וְשֵׁם מְסֻיָּמִים בָּעוֹלָם. וְיִרָאוּ, זֶה נִתְיָירֵא מִזֶּה וְזֶה נִתְיָירֵא מִזֶּה, זֶה נִתְיָירֵא מִזֶּה לוֹמַר שֶׁמָּא תֹּאמַר שֵׁם שֶׁיֵּשׁ בְּלִבּוֹ עָלַי שֶׁהָרַגְתִּי אֶת בָּנָיו, וְזֶה נִתְיָרֵא מִזֶּה לוֹמַר שֶׁמָּא תֹּאמַר אַבְרָהָם שֶׁיֵּשׁ בְּלִבּוֹ עָלַי שֶׁהֶעֱמַדְתִּי רְשָׁעִים. קְצוֹת הָאָרֶץ, זֶה שָׁרוּי בְּקִצּוֹ שֶׁל עוֹלָם, וְזֶה שָׁרוּי בְּקִצּוֹ שֶׁל עוֹלָם. (ישעיה מא, ה): קָרְבוּ וַיֶּאֱתָיוּן, זֶה קָרַב אֵצֶל זֶה וְזֶה קָרַב אֵצֶל זֶה. (ישעיה מא, ו): אִישׁ אֶת רֵעֵהוּ יַעֲזֹרוּ, זֶה עוֹזֵר לָזֶה בִּבְרָכוֹת, וְזֶה עוֹזֵר לָזֶה בְּמַתָּנוֹת, זֶה עוֹזֵר לָזֶה בִּבְרָכוֹת, (בראשית יד, יט): וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן וגו', וְזֶה עוֹזֵר לָזֶה בְּמַתָּנוֹת (בראשית יד, כ): וַיִּתֵּן לוֹ מַעֲשֵׂר מִכֹּל. (ישעיה מא, ז): וַיְחַזֵּק חָרָשׁ, זֶה שֵׁם שֶׁעָשָׂה אֶת הַתֵּבָה, (ישעיה מא, ז): אֶת צֹרֵף, זֶה אַבְרָהָם שֶׁצְּרָפוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּכִבְשַׁן הָאֵשׁ. (ישעיה מא, ז): מַחֲלִיק פַּטִּישׁ אֶת הוֹלֶם פָּעַם, שֶׁהֶחֱלִיק פַּטִּישׁוֹ וְהָלַם אֶת כָּל בָּאֵי עוֹלָם בְּדֶרֶךְ אַחַת לַמָּקוֹם, (ישעיה מא, ז): אֹמֵר לַדֶּבֶק טוֹב הוּא, אֵלּוּ אֻמּוֹת הָעוֹלָם שֶׁהֵן אוֹמְרִין מוּטָב לְהִדָּבֵק בֵּאלוֹהַּ שֶׁל אַבְרָהָם וְלֹא נִדָּבֵק בַּעֲבוֹדַת כּוֹכָבִים שֶׁל נִמְרוֹד, (ישעיה מא, ז): וַיְחַזְּקֵהוּ בְמַסְמְרִים, הֶחֱזִיק אַבְרָהָם אֶת שֵׁם בְּמִצְווֹת וּמַעֲשִׂים טוֹבִים, (ישעיה מא, ז): וְלֹא יִמּוֹט, אַבְרָהָם. “Fear not, Abram” – whom did he fear? Rabbi Berekhya said: He feared Shem. That is what is written: “The islands saw and feared, the ends of the earth trembled…” (Isaiah 41:5) – just as islands are conspicuous in the sea, so Abraham and Shem were conspicuous in the world. “And feared” – each one feared the other. This one [Abraham] feared the other, saying: Perhaps Shem has resentment in his heart against me because I killed his descendants.²³Kedorlaomer was king of Eilam (Genesis 14:1), and Eilam was Shem’s son (Genesis 10:22). And that one [Shem] feared the other, saying: Perhaps Abraham has resentment in his heart against me because I produced wicked offspring. “The ends of the earth” – this one was situated at one end of the earth, and that one was situated at the other end of the earth. “They approached and came” (Isaiah 41:5) – each one approached the other. “Each man would help the other” (Isaiah 41:6) – this one [Shem] helped the other one with blessings, and that one [Abraham] helped the other one with gifts. This one helped the other one with blessings – “He blessed him, and he said: Blessed is Abram to God, the Most High…” (Genesis 14:19).²⁴These words were spoken by Malkitzedek, who is identified with Shem. And that one helped the other one with gifts: “He gave him a tithe from everything” (Genesis 14:20).
“The carpenter encouraged [the smith]” (Isaiah 41:7) – this refers to Shem, who built the ark. “The smith” – this refers to Abraham, whom the Holy One blessed be He refined in the fiery furnace. “And one who smooths with a hammer, one who strikes on the anvil [paam]” (Isaiah 41:7) – as he [Abraham] would direct his hammer and strike all the people of the world onto a single path²⁵Paam can also mean “a step,” and “once.” Abraham’s “hammer” was his ability to persuade others to recognize and follow God, and with this he led them on a path towards closeness with God. to the Omnipresent. “Saying of the glue: It is good” (Isaiah 41:7) – these are the nations of the world, who say: ‘It is preferable to adhere to the God of Abram, and we will not adhere to Nimrod’s idolatry.’ “He strengthened it with nails” (Isaiah 41:7) – Abraham strengthened Shem in mitzvot and good deeds. And, [as a result] “It²⁶Or “he.” shall not topple” (Isaiah 41:7) – referring to Abraham.

וַיֹּאמֶר אַבְרָם ה' אֱלֹהִים מַה תִּתֶּן לִי (בראשית טו, ב), אָמַר רַבִּי יוֹנָתָן שְׁלשָׁה הֵן שֶׁנֶּאֱמַר בָּהֶם שְׁאַל, וְאֵלּוּ הֵן, שְׁלֹמֹה וְאָחָז וּמֶלֶךְ הַמָּשִׁיחַ. שְׁלֹמֹה דִּכְתִיב (מלכים א ג, ה): בְּגִבְעוֹן נִרְאָה ה' אֶל שְׁלֹמֹה בַּחֲלוֹם הַלַּיְלָה וַיֹּאמֶר אֱלֹהִים שְׁאַל מָה אֶתֶּן לָךְ. אָחָז דִּכְתִיב (ישעיה ז, יא): שְׁאַל לְךָ אוֹת מֵעִם ה'. מֶלֶךְ הַמָּשִׁיחַ דִּכְתִיב בֵּיהּ (תהלים ב, ח): שְׁאַל מִמֶּנִּי וְאֶתְּנָה גוֹיִם נַחֲלָתֶךָ. רַבִּי בֶּרֶכְיָה וְרַבִּי אַחָא בְּשֵׁם רַבִּי שְׁמוּאֵל אוֹמֵר אָנוּ מְבִיאִים עוֹד שְׁנַיִם מִן הַהַגָּדָה, אַבְרָהָם וְיַעֲקֹב, אַבְרָהָם דִּכְתִיב בֵּיהּ: ה' אֱלֹהִים מַה תִּתֶּן לִי, אֵינוֹ אוֹמֵר מַה תִּתֶּן לִי אֶלָּא שֶׁאָמַר לוֹ שְׁאַל. יַעֲקֹב דִּכְתִיב (בראשית כח, כב): וְכֹל אֲשֶׁר תִּתֶּן לִי עַשֵּׂר אֲעַשְּׂרֶנוּ לָךְ, אֵינוֹ אוֹמֵר כֵּן אֶלָּא שֶׁאָמַר לוֹ שְׁאַל. “Abram said: My Lord God, what will You give me, being that I go childless, and the one who has charge of my house is Damascus Eliezer?” (Genesis 15:2).
“Abram said: My Lord God, what will You give me…?” – Rabbi Yonatan said: There are three people regarding whom it is stated: Make a request. These are Solomon, Aḥaz, and the messianic king. Solomon, as it is written: “In Givon, the Lord appeared to Solomon in a dream at night, and God said: Request what I shall give you” (I Kings 3:5). Aḥaz, as it is written: “Request a sign for yourself from the Lord” (Isaiah 7:11). The messianic king, of whom it is written: “Request of Me, and I will render nations your inheritance” (Psalms 2:8). Rabbi Berekhya and Rabbi Aḥa say in the name of Rabbi Shmuel: We cite an additional two cases from aggada, Abraham and Jacob. Abraham, of whom it is written: “My Lord God, what will You give me?” He would not have said: “What will You give me…?” unless He had first said to him: ‘Make a request.’ Jacob, as it is written: “Everything that You will give me I will tithe to You” (Genesis 28:22). He would not have said this unless He had first said to him: ‘Make a request.’

רַבִּי יוּדָן וְרַבִּי אַיְּבוּ בְּשֵׁם רַבִּי יוֹחָנָן שְׁנֵי בְּנֵי אָדָם אָמְרוּ דָּבָר אֶחָד, אַבְרָהָם וְדָוִד, אַבְרָהָם כְּתִיב בֵּיהּ ה' אֱלֹהִים מַה תִּתֶּן לִי, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם אִם עָתִיד אֲנִי לְהַעֲמִיד בָּנִים וּלְהַכְעִיסְךָ, מוּטָב לִי וַאֲנִי הוֹלֵךְ עֲרִירִי. דָּוִד אָמַר (תהלים קלט, כג): חָקְרֵנִי אֵל וְדַע לְבָבִי, דַּע הַפּוֹרְשִׁים מִמֶּנִּי, (תהלים קלט, כד): וּרְאֵה אִם דֶּרֶךְ עֹצֶב בִּי וּנְחֵנִי בְּדֶרֶךְ עוֹלָם. אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם אִם עָתִיד אֲנִי לְהַעֲמִיד בָּנִים לְהַעֲצִיבְךָ, מוּטָב לִי וּנְחֵנִי בְּדֶרֶךְ עוֹלָם. (בראשית טו, ב): וּבֶן מֶשֶׁק בֵּיתִי, רַבִּי אֶלְעָזָר אוֹמֵר בֶּן מֶשֶׁק בֵּיתִי, זֶה לוֹט, שֶׁנַּפְשׁוֹ שׁוֹקֶקֶת עָלָיו לְיוֹרְשֵׁנִי. הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר, שֶׁבִּשְׁבִילוֹ רָדַפְתִּי מְלָכִים עַד דַּמֶּשֶׂק וַעֲזָרַנִי הָאֵל. רֵישׁ לָקִישׁ בְּשֵׁם בַּר קַפָּרָא אָמַר בֶּן מֶשֶׁק בֵּיתִי, בַּר בֵּיתִי הוּא אֱלִיעֶזֶר, שֶׁעַל יָדוֹ רָדַפְתִּי מְלָכִים עַד דַּמֶּשֶׂק, וֶאֱלִיעֶזֶר הָיָה שְׁמוֹ, שֶׁנֶּאֱמַר (בראשית יד, יד): וַיָּרֶק אֶת חֲנִיכָיו יְלִידֵי בֵיתוֹ שְׁמֹנָה עָשָׂר וּשְׁלשׁ מֵאוֹת, מִנְיַן אֱלִיעֶזֶר הֲוָה שְׁמֹנָה עָשָׂר וּשְׁלשׁ מֵאוֹת. Rabbi Yudan and Rabbi Aivu in the name of Rabbi Yoḥanan: There were two people who said the same thing, Abraham and David. Abraham, of whom it is written: “My Lord God, what will You give me?” He said before Him: ‘Master of the universe, if I am destined to produce offspring and [they will ultimately] anger you, it is preferable for me that “I go childless.”’²⁷The verse is interpreted to mean: Abram said: What will You give me? [If it is unworthy descendants,] I would rather go childless. David said: “Search me, God, and know my heart; [try me and know my thoughts [sarapai]]” (Psalms 139:23) – know those who emerge from me.²⁸Sarapai can also mean branches that emerge from a tree. “And see, if there is any grievous way in me, lead me on the path to eternity” (Psalms 139:24). He said before Him: ‘Master of the universe, if I am destined to produce offspring who will aggrieve You, it is preferable for me that You lead me on the path to eternity.’²⁹It is preferable that You take my life.
“And the one who has charge of my house” – Rabbi Elazar says: “The one who has charge [meshek] of my house” – this is Lot, whose soul longs [shokeket] to inherit me. “Is Damascus Eliezer” – as on his account I pursued the kings to Damascus, and the Almighty helped me [azarani hael].³⁰According to this interpretation, Eliezer is not a name, but means “God was my assistance” (see Exodus 18:4). Reish Lakish said in the name of bar Kappara: “the one who has charge of my house” – the one who lives in my house is [Damascus] Eliezer, as it was through his help that I pursued the kings to Damascus. And Eliezer was his name. So it is stated: “He marshaled his disciples, born in his house, three hundred and eighteen” – the numerical value of Eliezer being three hundred and eighteen.

וַיֹּאמֶר אַבְרָם הֵן לִי לֹא נָתַתָּ זָרַע (בראשית טו, ג), אָמַר רַב שְׁמוּאֵל בַּר רַב יִצְחָק הַמַּזָּל דּוֹחְקֵנִי וְאוֹמֵר לִי אַבְרָם אֵין אַתְּ מוֹלִיד. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הֵן כִּדְבָרֶיךָ, אַבְרָם לֹא מוֹלִיד אַבְרָהָם מוֹלִיד. (בראשית יז, טו): שָׂרַי אִשְׁתְּךָ לֹא תִקְרָא שְׁמָהּ שָׂרָי, שָׂרַי לֹא תֵלֵד, שָׂרָה תֵּלֵד. “Abram said: Behold, to me You have not given offspring, and a member of my household is my heir” (Genesis 15:3).
“Abram said: Behold, to me You have not given offspring” – Rav Shmuel bar Rav Yitzḥak said: [Abram said to God:] My astrological constellation is pressuring me and saying to me: Abram, you will not beget offspring. The Holy One blessed be He said to him: ‘Indeed, it is as you say; Abram will not beget offspring, but Abraham will beget offspring. “Sarai your wife, you shall not call her name Sarai” (Genesis 17:15) – Sarai will not bear children, but Sarah will bear children.’

וְהִנֵּה דְּבַר ה' אֵלָיו לֵאמֹר לֹא יִירָשְׁךָ (בראשית טו, ד), רַבִּי יוּדָן וְרַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בַּר זִמְרָא, ה' אֵלָיו, דְּבַר ה' אֵלָיו, וְהִנֵּה דְּבַר ה' אֵלָיו, מַלְאָךְ אַחַר מַלְאָךְ. דִּבּוּר אַחַר דִּבּוּר. אֲנִי וּשְׁלשָׁה מַלְאָכִים נִגְלִים עָלֶיךָ וְאוֹמְרִים לְךָ, לוֹט לוּטָא לָא יָרֵית לְאַבְרָם. רַבִּי הוּנָא וְרַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בַּר זִמְרָא, כְּתִיב: וְהִנֵּה דְבַר ה' אֵלָיו, וְהִנֵּה ה' בָּא וְדִבּוּר עִמּוֹ. “Behold, the word of the Lord came to him, saying: This man will not inherit you; rather, one who shall emerge from your loins, he will inherit you” (Genesis 15:4).
“Behold, the word of the Lord came to him, saying: This man will not inherit you” – Rabbi Yudan and Rabbi Elazar in the name of Rabbi Yosei bar Zimra: “The Lord to him,” “the word of the Lord came to him,” “behold, the word of the Lord came to him” – one angel after another, one statement after another.³¹There are many seemingly extraneous words here; it could have been, simply: God said. [God said:] ‘I and three angels will reveal ourselves to you, and [we all] say to you: The accursed [luta] Lot will not inherit Abram.’³²Because you will have your own son. The revelation of the three angels refers to Genesis 18:2. Rabbi Huna and Rabbi Elazar in the name of Rabbi Yosei bar Zimra: It is written: “Behold, the word of the Lord came to him” – behold the Lord came, and His speech was with Him.³³The wording should not be understood to imply the revelation of three angels.

וַיּוֹצֵא אֹתוֹ הַחוּצָה (בראשית טו, ה), רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי וְכִי מִחוּץ לָעוֹלָם הוֹצִיאוֹ, שֶׁאָמַר הַכָּתוּב: וַיּוֹצֵא אֹתוֹ הַחוּצָה, אֶלָּא אַחְוֵי לֵיהּ שׁוֹקְקֵי שְׁמַיָא, הֵיךְ מָה דְאַתְּ אָמַר (משלי ח, כו): עַד לֹא עָשָׂה אֶרֶץ וְחוּצוֹת, אָמַר רַבִּי יְהוּדָה בְּשֵׁם רַבִּי יוֹחָנָן הֶעֱלָה אוֹתוֹ לְמַעְלָה מִכִּפַּת הַרָקִיעַ, הוּא דְּאָמַר לֵיהּ (בראשית טו, ה): הַבֶּט נָא הַשָּׁמַיְמָה, אֵין הַבָּטָה אֶלָּא מִלְּמַעְלָה לְמַטָּה. רַבָּנָן אָמְרֵי נָבִיא אַתְּ וְאֵין אַתְּ אַסְטְרוֹלוֹגוֹס, שֶׁנֶּאֱמַר (בראשית כ, יז): וְעַתָּה הָשֵׁב אֵשֶׁת הָאִישׁ כִּי נָבִיא הוּא. בִּימֵי יִרְמְיָהוּ בִּקְּשׁוּ יִשְׂרָאֵל לָבוֹא לִידֵי מִדָּה זוֹ, וְלֹא הִנִּיחַ לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (ירמיה י, ב): כֹּה אָמַר ה' אֶל דֶּרֶךְ הַגּוֹיִם אַל תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ וגו', כְּבָר אַבְרָהָם אֲבִיכֶם בִּקֵּשׁ לָבוֹא לִידֵי מִדָּה זוֹ וְלֹא הִנַּחְתִּי אוֹתוֹ. וְאָמַר רַבִּי לֵוִי עַד דְּסַנְדְּלָא בְּרַגְלִיךְ דְּרִיס כּוּבָא, וְכָל מִי שֶׁהוּא נָתוּן לְמַטָּה מֵהֶם הוּא מִתְיָרֵא מֵהֶם, אֲבָל אַתְּ שֶׁאַתְּ נָתוּן לְמַעְלָה מֵהֶם דָּיְישֵׁם. רַבִּי יוּדָן בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר שְׁלשָׁה דְבָרִים מְבַטְּלִים גְּזֵרוֹת רָעוֹת, וְאֵלּוּ הֵם, תְּפִלָּה וּצְדָקָה וּתְשׁוּבָה, וּשְׁלָשְׁתָּן נֶאֶמְרוּ בְּפָסוּק אֶחָד, הֲדָא הוּא דִכְתִיב (דברי הימים ב ז, יד): וְיִכָּנְעוּ עַמִּי אֲשֶׁר נִקְרָא שְׁמִי עֲלֵיהֶם וְיִתְפַּלְּלוּ, זוֹ תְּפִלָּה. (דברי הימים ב ז, יד): וִיבַקְּשׁוּ פָנַי, הֲרֵי צְדָקָה, כְּמָא דְאַתְּ אָמַר (תהלים יז, טו): אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ. (דברי הימים ב ז, יד): וְיָשֻׁבוּ מִדַּרְכֵיהֶם הָרָעִים, זוֹ תְּשׁוּבָה, וְאַחַר כָּךְ (דברי הימים ב ז, יד) וְאֶסְלַח לְחַטָּאתָם וְאֶרְפָּא אֶת אַרְצָם. רַבִּי הוּנָא בַּר רַב יוֹסֵף אָמַר אַף שִׁנּוּי שֵׁם וּמַעֲשֶׂה טוֹב, שִׁנּוּי הַשֵּׁם, מֵאַבְרָהָם (בראשית יז, ה): וְלֹא יִקָּרֵא עוֹד אֶת שִׁמְךָ אַבְרָם. מַעֲשֶׂה טוֹב, מֵאַנְשֵׁי נִינְוֵה, שֶׁנֶּאֱמַר (יונה ג, י): וַיַּרְא אֱלֹהִים אֶת מַעֲשֵׂיהֶם כִּי שָׁבוּ וגו'. וְיֵשׁ אוֹמְרִים אַף שִׁנּוּי מָקוֹם, שֶׁנֶּאֱמַר (בראשית יב, א): וַיֹּאמֶר ה' אֶל אַבְרָם לֶךְ לְךָ. רַבִּי מוּנָא אָמַר אַף הַתַּעֲנִית, שֶׁנֶּאֱמַר (תהלים כ, ב): יַעַנְךָ ה' בְּיוֹם צָרָה וגו'. רָבָא בַּר מַחְסֵיָא וְרַבִּי חָמָא בֶּן גּוּרְיוֹן בְּשֵׁם רַב אָמַר יָפָה תַּעֲנִית לַחֲלוֹם כָּאֵשׁ בִּנְעֹרֶת. אָמַר רַב יוֹסֵף וּבוֹ בַּיּוֹם, וַאֲפִלּוּ בְּשַׁבָּת. “He took him outside, and said: Look now to the heavens, and count the stars, if you can count them, and He said to him: So will your offspring be” (Genesis 15:5).
“He took him outside” – Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Did He take him outside the world, that the verse should say: “He took him outside [haḥutza]”? Rather, he showed him the streets of the heavens,³⁴The arrangements of the stars into patterns. Ḥutzot can also mean streets. just as it says: “While He had not yet made earth and the outer ranges [ḥutzot]” (Proverbs 8:26).³⁵The heavens are called here “outer ranges.”
Rabbi Yehuda said in the name of Rabbi Yoḥanan: He took him up above the dome of the heavens. That is what He said to him: “Look [habet] now to the heavens” – [the expression] habata refers only to looking from above to below. The Rabbis say: [God told him:] ‘You are a prophet, not an astrologer,’³⁶God "took him outside” of his reliance on astrological predictions. Astrology yields only an imprecise glimpse into the future. God told him that he, as a prophet, had much clearer insight than an astrologer. as it is stated: “Now, restore the man's wife, as he is a prophet” (Genesis 20:7). In the days of Jeremiah, Israel sought to adopt this mindset,³⁷Reliance on astrology. but the Holy One blessed be He did not allow them to do so. That is what is written: “So said the Lord: Do not learn the way of the nations, and from the signs of the heavens do not fear…” (Jeremiah 10:2) – your forefather Abraham sought to adopt that mindset, but I did not allow him to do so.
Rabbi Levi said: [The saying goes:] While your sandal is on your foot, trample the thorns. Anyone who is situated below them [the stars] fears them, but you, who are situated above them, trample them.³⁸Trampling the stars is a metaphor for overcoming what the stars have predicted.
Rabbi Yudan said in the name of Rabbi Elazar: There are three things that can annul evil decrees,³⁹Misfortunes that have been decreed by God as punishment for wrongdoing. and they are: Prayer, charity, and repentance. And the three of them are stated in one verse. That is what is written: “My people upon whom My name is called humble themselves, and pray” (II Chronicles 7:14) – this is prayer; “and seek My presence” (II Chronicles 7:14) – this is charity, as you say: “I shall encounter Your presence through charity” (Psalms 17:15); “and repent from their evil ways” (II Chronicles 7:14) – this is repentance. And following these, “I will forgive their sin and will heal their land” (II Chronicles 7:14).
Rabbi Huna bar Rav Yosef said: Change of name and a good deed also [can annul evil decrees.] Change of name, we learn from Abraham: “Your name will no longer be called Abram” (Genesis 17:5). A good deed, we learn from the people of Nineveh, as it is stated: “God saw their actions, that they turned away [from their evil ways, and God relented of the disaster that he had said]…” (Jonah 3:10). Some say: Change of location, as well, as it is stated: “The Lord said to Abram: Go you [from your land]” (Genesis 12:1).⁴⁰God told Abram to move from his native land, and only then would He “make you a great nation.”
Rabbi Muna said: A fast as well, as it is stated: “May the Lord answer you on a day of trouble” (Psalms 20:2).⁴¹Meaning, a fast day. Rava bar Maḥasya and Rabbi Ḥama ben Guryon said in the name of Rav: A fast is as effective against a [bad] dream⁴²That the bad dream should not materialize. as fire is against chaff. Rav Yosef said: [Only if the fast is done] on that same day, even if it is on Shabbat.

וַיֹּאמֶר אֵלָיו אֲנִי ה' אֲשֶׁר הוֹצֵאתִיךָ מֵאוּר כַּשְׂדִים וגו' (בראשית טו, ז), רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב וְרַבָּנָן, רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אָמַר מִיכָאֵל יָרַד וְהִצִּילוֹ מִכִּבְשַׁן הָאֵשׁ. וְרַבָּנָן אָמְרֵי הַקָּדוֹשׁ בָּרוּךְ הוּא הִצִּילוֹ, הֲדָא הוּא דִכְתִיב: אֲנִי ה' אֲשֶׁר הוֹצֵאתִיךָ מֵאוּר כַּשְׂדִּים, וְאֵימָתַי יָרַד מִיכָאֵל, בַּחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה. “He said to him: I am the Lord who took you out of Ur of the Chaldeans, to give you this land to inherit it” (Genesis 15:7).
“He said to him: I am the Lord who took you out of Ur of the Chaldeans…” – Rabbi Eliezer ben Yaakov and the Rabbis, Rabbi Eliezer ben Yaakov said: Mikhael descended and rescued him from the fiery furnace.⁴³Ur means furnace. The Rabbis said: The Holy One blessed be He Himself rescued him. That is what is written: “I am the Lord who took you out of the furnace of the Chaldeans.” When did Mikhael descend [to save someone from a fiery furnace]? It was with Ḥananya, Mishael, and Azarya.⁴⁴See Daniel 3:25.

וַיֹּאמַר ה' אֱלֹהִים בַּמָּה אֵדַע (בראשית טו, ח), רַבִּי חִיָּא בְּרַבִּי חֲנִינָא אָמַר לֹא כְקוֹרֵא תִּגָּר אֶלָּא אָמַר לוֹ בְּאֵיזוֹ זְכוּת, אָמַר לוֹ בַּכַּפָּרוֹת שֶׁאֲנִי נוֹתֵן לְפָנֶיךָ. (בראשית טו, ט): וַיֹּאמֶר אֵלָיו קְחָה לִי עֶגְלָה מְשֻׁלֶּשֶׁת, הֶרְאָה לוֹ שְׁלשָׁה מִינֵי פָּרִים וּשְׁלשָׁה מִינֵי שְׂעִירִים וּשְׁלשָׁה מִינֵי אֵילִים. שְׁלשָׁה מִינֵי פָּרִים, פַּר יוֹם הַכִּפּוּרִים, וּפַר הַבָּא עַל כָּל הַמִּצְווֹת, וְעֶגְלָה עֲרוּפָה. וּשְׁלשָׁה מִינֵי שְׂעִירִים, שְׂעִירֵי רְגָלִים, שְׂעִירֵי רָאשֵׁי חֳדָשִׁים, וּשְׂעִירָה שֶׁל יָחִיד. וּשְׁלשָׁה מִינֵי אֵילִים, אָשָׁם וַדַּאי, וְאָשָׁם תָּלוּי, וְכִבְשָׂה שֶׁל יָחִיד. (בראשית טו, ח): וְתֹר וְגוֹזָל, תּוֹר וּבַר יוֹנָה. (בראשית טו, י): וַיִּקַּח לוֹ אֶת כָּל אֵלֶּה, רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי וְרַבָּנָן, רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר כָּל הַכַּפָּרוֹת הֶרְאָה לוֹ וַעֲשִׂירִית הָאֵיפָה לֹא הֶרְאָה לוֹ. וְרַבָּנָן אָמְרֵי אַף עֲשִׂירִית הָאֵיפָה הֶרְאָה לוֹ, נֶאֱמַר כָּאן וַיִּקַּח לוֹ אֶת כָּל אֵלֶּה, וְנֶאֱמַר לְהַלָּן (ויקרא ב, ח): וְהֵבֵאתָ אֶת הַמִּנְחָה אֲשֶׁר יֵעָשֶׂה מֵאֵלֶּה לַה': וְאֶת הַצִּפֹּר לֹא בָתָר, הֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁמַּבְדִּילִים בְּעוֹלַת הָעוֹף וְאֵין מַבְדִּילִים בְּחַטַּאת הָעוֹף. “He said: My Lord God, how can I know that I will inherit it?” (Genesis 15:8).
“He said: My Lord God, how can I know” – Rabbi Ḥiyya ben Rabbi Ḥanina said: [Abraham said this] not like someone who is complaining, but rather, he said to Him: ‘By what merit [will I inherit it]?’ He said to him: ‘By means of the atonements that I will provide for your descendants.’
“He said to him: Take for Me three calves, and three goats, and three rams, and a dove, and a young pigeon” (Genesis 15:9).
“He said to him: Take for Me three calves” – He showed him three types [of atonement] involving bulls, three types involving goats, and three types involving rams: Three types involving bulls: the bull of Yom Kippur;⁴⁵See Leviticus 16:3. the bull that is brought for the transgression of any of the mitzvot;⁴⁶See Leviticus 4:13–21. and the beheaded calf.⁴⁷See Deuteronomy 21:1–8. Three types involving goats: the goats of the festivals;⁴⁸See Numbers 28:22–29:38. the goats of the New Moon;⁴⁹See Numbers 28:15. and the goat offered by the individual.⁵⁰See Numbers 15:27. Three types involving rams: the definite guilt offering;⁵¹See Leviticus 5:15, 5:20–25, 19:20–21. the provisional guilt offering;⁵²See Leviticus 5:17–18. and the lamb offered by the individual.⁵³See Leviticus 4:32. “And a dove, and a young pigeon.”⁵⁴See Leviticus 5:7.
“He took all these for Him. He divided them in the middle, and placed each half opposite the other; but the birds he did not divide” (Genesis 15:10).
“He took all these for him” – Rabbi Shimon bar Yoḥai and the Rabbis, Rabbi Shimon bar Yoḥai says: He showed him all the [other] types of atonement, but the tenth of an ephah [meal offering]⁵⁵See Leviticus 5:11. He did not show him. The Rabbis say: He showed him the tenth of an ephah as well. It is stated here: “He took all these [eleh] for Him” and it is stated elsewhere: “You shall bring the meal offering that is prepared of these [eleh] to the Lord” (Leviticus 2:8).⁵⁶The word eleh, found in both verses, forms the basis of a verbal analogy, suggesting that the meal offering is alluded to here as well.
“But the birds he did not divide” – the Holy One blessed be He showed him that [the head of] the bird burnt-offering is to be severed⁵⁷The bird is slaughtered so that the neck is cut all the way through, the head being almost severed. but [the head of] the bird sin-offering is not to be severed.⁵⁸The slaughter of this bird sacrifice does not pierce through the entire neck (see Leviticus 5:8). Since the birds brought by Abraham alluded to the atonement of a bird sin-offering, he did not cut it in two.

דָּבָר אַחֵר, קְחָה לִי עֶגְלָה מְשֻׁלֶּשֶׁת, זוֹ בָּבֶל, שֶׁהֶעֱמִידָה שְׁלשָׁה מְלָכִים, נְבוּכַדְנֶצַר וֶאֱוִיל מְרוֹדַךְ וּבֵלְשַׁצַּר. וְעֵז מְשֻׁלֶּשֶׁת, זוֹ מָדַי, שֶׁהָיְתָה מַעֲמִידָה שְׁלשָׁה מְלָכִים, כּוֹרֶשׁ וְדָרְיָוֶשׁ וַאֲחַשְׁוֵרוֹשׁ. וְאַיִל מְשֻׁלָּשׁ, זוֹ יָוָן, רַבִּי אֶלְעָזָר וְרַבִּי יוֹחָנָן, רַבִּי אֶלְעָזָר אָמַר כָּל הָרוּחוֹת כָּבְשׁוּ בְּנֵי יָוָן וְרוּחַ מִזְרָחִית לֹא כָבָשׁוּ, אָמַר לוֹ רַבִּי יוֹחָנָן וְהָכְתִיב (דניאל ח, ד): רָאִיתִי אֶת הָאַיִל מְנַגֵּחַ יָמָּה וְצָפוֹנָה וָנֶגְבָּה וְכָל חַיּוֹת לֹא יַעַמְדוּ לְפָנָיו וְאֵין מַצִּיל מִיָּדוֹ וְעָשָׂה כִרְצֹנוֹ וְהִגְדִּיל, הוּא דַעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּלָא אֲמַר מִזְרָחִית. וְתֹר וְגוֹזָל, זוֹ מַלְכוּת אֱדוֹם, תּוֹר הוּא אֶלָּא שֶׁגַּזְלָן הוּא. דָּבָר אַחֵר, וַיִּקַּח לוֹ אֶת כָּל אֵלֶּה, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר שָׂרֵי עוֹבְדֵי כּוֹכָבִים הֶרְאָה לוֹ. רַבִּי נְחֶמְיָה אָמַר שָׂרֵי יִשְׂרָאֵל הֶרְאָה לוֹ, עַל דַּעְתֵּיהּ דְּרַבִּי יְהוּדָה קָתֶדְרִין דְּדֵין לָקֳבֵל קָתֶדְרִין דְּדֵין. עַל דַּעְתֵּיהּ דְּרַבִּי נְחֶמְיָה שֶׁשָּׁם הָיוּ סַנְהֶדְּרֵי גְדוֹלָה שֶׁל יִשְׂרָאֵל יוֹשֶׁבֶת וְחוֹתֶמֶת דִּינֵיהֶם שֶׁל יִשְׂרָאֵל. וְאֶת הַצִּפֹּר לֹא בָתָר, רַבִּי אַבָּא בַּר כַּהֲנָא בְּשֵׁם רַבִּי לֵוִי אָמַר הֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל מִי שֶׁהוּא מַעֲמִיד פָּנִים בַּגַּל, הַגַּל שׁוֹטְפוֹ, וְכָל מִי שֶׁאֵינוֹ מַעֲמִיד פָּנִים בַּגַּל, אֵין הַגַּל שׁוֹטְפוֹ. Another interpretation, “Take for Me three calves,” this alludes to Babylon, which produced three kings – Nebuchadnezzar, Evil Merodakh, and Belshatzar. “And three goats,” this alludes to Media, which produced three kings – Cyrus, Darius, and Aḥashverosh. “And three rams” – this alludes to Greece.⁵⁹Babylon, Media and Greece were the first three of the Four Kingdoms that would subjugate Israel (see Daniel chapters 2 and 7). Rabbi Elazar and Rabbi Yoḥanan, Rabbi Elazar said: [The number three] indicates that the Greeks conquered all of the directions [of the world], but they did not conquer the eastern direction. Rabbi Yoḥanan said to him: But is it not written: “I saw the ram goring to the west, and to the north, and to the south, and no beasts could withstand it, and there was no savior from its hand; it did as it willed, and became great”? (Daniel 8:4).⁶⁰“No beasts could withstand it, and there was no savior from its hand” implies that it conquered the entire world. This verse is [actually] the basis of the opinion of Rabbi Elazar, as the verse [mentions three directions, but] did not say “east.” “And a dove and a young pigeon [gozal]” – this alludes to the kingdom of Edom.⁶¹Ancestor of the Romans, the fourth kingdom. It is a dove,⁶²It seeks to portray itself as a peace-loving dove. but it is a robber [gazlan].⁶³It seizes all the riches of its subjects.
Another interpretation, “He took all these for Him. [He divided them in the middle, and placed each half opposite the other]” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: [With this command,] He showed him the princes of the idolatrous nations. Rabbi Neḥemya said: He showed him the princes of Israel. According to the opinion of Rabbi Yehuda, it was the thrones of these opposite the thrones of others.⁶⁴One prince opposing the other, vying for control of the people. According to the opinion of Rabbi Neḥemya, it was there that the Great Sanhedrin of Israel convened and decreed laws for Israel.⁶⁵Literally, they cut (and shape) the laws for Israel (see Matnot Kehuna), just as Abraham cut the animals.
“But the birds he did not divide” – Rabbi Abba bar Kahana said in the name of Rabbi Levi: The Holy One blessed be He [thereby] showed him: Anyone who seeks to confront the wave, the wave will sweep him away. But anyone who does not seek to confront the wave, the wave will not sweep him away.⁶⁶One who yields when confronted by a more powerful force will survive, just as the birds, who are the most vulnerable of creatures, were not cut up by Abraham.

וַיֵּרֶד הָעַיִט עַל הַפְּגָרִים (בראשית טו, יא), אָמַר רַבִּי אַסֵי נְסַב אַבְרָהָם מַכִּישָׁה וַהֲוָה מָכֵישׁ לְהוֹן וְלֹא הָיוּ מִכַּתְּשִׁין, אַף עַל פִּי כֵן וַיַּשֵּׁב אַבְרָם בִּתְשׁוּבָה. אָמַר רַבִּי עֲזַרְיָה לִכְשֶׁיֵּעָשׂוּ בָנֶיךָ פְּגָרִים בְּלֹא גִּידִים וַעֲצָמוֹת, זְכוּתְךָ עוֹמֶדֶת לָהֶן. “Birds of prey descended upon the carcasses, and Abram drove them away” (Genesis 15:11).
“Birds of prey descended upon the carcasses [and Abram drove them away]” – Rabbi Asi said: Abraham took a stick and was striking them, but they would not yield to his blows. Nevertheless, “Abram drove them away [vayashev]” – by means of repentance [teshuva].⁶⁷Although Israel will be set upon by its enemies, ultimately, it will be redeemed through repentance, not through physical force.
Rabbi Azarya said: [God said:] When your descendants will become like carcasses without sinews and bones,⁶⁸Through all their persecutions. your merit will stand them in good stead.⁶⁹And bring about salvation for them in the end.

וַיְהִי הַשֶּׁמֶשׁ לָבוֹא (בראשית טו, יב), רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר תְּחִלַּת מַפָּלָה שֵׁנָה, דָּמִיךְ לֵיהּ וְלָא לָעֵי בְּאוֹרַיְיתָא, דָּמִיךְ לֵיהּ וְלָא עָבֵיד עֲבוֹדָה. רַב אָמַר שְׁלשָׁה תַּרְדֵּמוֹת הֵן, תַּרְדֵּמַת שֵׁנָה, וְתַרְדֵּמַת נְבוּאָה, וְתַרְדֵּמַת מַרְמִיטָה. תַּרְדֵּמַת שֵׁנָה (בראשית ב, כא): וַיַּפֵּל ה' אֱלֹהִים תַּרְדֵּמָה עַל הָאָדָם וַיִּישָׁן. תַּרְדֵּמַת נְבוּאָה: וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל אַבְרָם, וְתַרְדֵּמַת מַרְמִיטָה, שֶׁנֶּאֱמַר (שמואל א כו, יב): וְאֵין רֹאֶה וְאֵין יוֹדֵעַ וְאֵין מֵקִיץ כִּי כֻלָּם יְשֵׁנִים כִּי תַּרְדֵּמַת ה' נָפְלָה עֲלֵיהֶם. וְרַבָּנָן אָמְרֵי אַף תַּרְדֵּמָה שֶׁל שְׁטוּת, דִּכְתִיב (ישעיה כט, י): כִּי נָסַךְ ה' עֲלֵיכֶם רוּחַ תַּרְדֵּמָה וגו'. רַבִּי חֲנִינָה בַּר יִצְחָק אָמַר שָׁלשׁ נוֹבְלוֹת הֵן, נוֹבְלוֹת מִיתָה, שֵׁנָה. נוֹבְלוֹת נְבוּאָה, חֲלוֹם. נוֹבְלוֹת הָעוֹלָם הַבָּא, שַׁבָּת. רַבִּי אָבִין מוֹסִיף תַּרְתֵּין, נוֹבְלוֹת אוֹרָה שֶׁל מַעְלָה, גַּלְגַּל חַמָּה. נוֹבְלוֹת חָכְמָה שֶׁל מַעְלָה, תּוֹרָה. (בראשית טו, יב): וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה נֹפֶלֶת עָלָיו. אֵימָה, זוֹ בָּבֶל, דִּכְתִיב (דניאל ג, יט): בֵּאדַיִן נְבוּכַדְנֶצַּר הִתְמְלִי חֱמָא. חֲשֵׁכָה, זוֹ מָדַי, שֶׁהֶחֱשִׁיכָה עֵינֵיהֶם שֶׁל יִשְׂרָאֵל בְּצוֹם וּבְתַעֲנִית. גְּדֹלָה, זוֹ יָוָן. רַבִּי סִימוֹן וְרַבָּנָן, רַבִּי סִימוֹן אָמַר מֵאָה וְעֶשְׂרִים דּוּכָסִים, מֵאָה וְעֶשְׂרִים אִפַּרְכוּן, מֵאָה וְעֶשְׂרִים אִסְטְרַטְלִיטִין. וְרַבָּנָן אָמְרֵי מִשִּׁשִׁים שִׁשִּׁים, דִּכְתִיב (דברים ח, טו): נָחָשׁ שָׂרָף וְעַקְרָב. נָחָשׁ, זוֹ בָּבֶל. שָׂרָף, זוֹ מָדַי. עַקְרָב, זֶה יָוָן. מָה עַקְרָב זוֹ יוֹלֶדֶת לְשִׁשִּׁים שִׁשִּׁים, כָּךְ הֶעֱמִידָה מַלְכוּת יָוָן מִשִּׁשִּׁים שִׁשִּׁים. נֹפֶלֶת עָלָיו, זוֹ אֱדוֹם, שֶׁנֶּאֱמַר (ירמיה מט, כא): מִקּוֹל נִפְלָם רָעֲשָׁה הָאָרֶץ. וְיֵשׁ שֶׁמַּחְלִיפִין, נוֹפֶלֶת עָלָיו, זוֹ בָּבֶל, דִּכְתִיב בָּהּ (ישעיה כא, ט): נָפְלָה נָפְלָה בָּבֶל. גְּדֹלָה, זוֹ מָדַי, דִּכְתִיב (אסתר ג, א): אַחַר הַדְּבָרִים הָאֵלֶּה גִּדַּל הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ. חֲשֵׁכָה, זוֹ יָוָן, שֶׁהֶחֱשִׁיכָה עֵינֵיהֶם שֶׁל יִשְׂרָאֵל בִּגְזֵרוֹתֶיהָ, שֶׁהָיְתָה אוֹמֶרֶת לְיִשְׂרָאֵל כִּתְבוּ עַל קֶרֶן הַשּׁוֹר שֶׁאֵין לָכֶם חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל. אֵימָה, זוֹ אֱדוֹם, דִּכְתִיב (דניאל ז, ז): וַאֲרוּ חֵיוָה רְבִיעָאָה דְּחִילָה וְאֵימְתָנִי וְתַקִּיפָא יַתִּירָה. “It was as the sun was setting, and a slumber fell upon Abram, and, behold, dread, a great darkness, fell upon him” (Genesis 15:12).
“It was as the sun was setting, [and a slumber fell]” – Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The beginning of downfall is sleep,⁷⁰This is alluded to by the words “slumber fell.” as when one sleeps one does not toil in Torah study, when one sleeps one does not do any work.
Rav said: There are three kinds of slumber – the slumber of sleep, the slumber of prophecy, and the slumber of a trance. The slumber of sleep – “The Lord God cast a slumber upon the man, and he slept” (Genesis 2:21). The slumber of prophecy – “It was as the sun was setting, and a slumber fell upon Abram” (Genesis 15:12). The slumber of a trance – “No one saw, and no one knew, and no one awoke, as they were all asleep because a deep slumber from the Lord had fallen upon them” (I Samuel 26:12). The Rabbis said: There is also the slumber of foolishness, as it is written: “For the Lord poured upon you a spirit of deep slumber…” (Isaiah 29:10).
Rabbi Ḥanina bar Yitzḥak said: There are three microcosms: sleep is a microcosm of death; a dream is a microcosm of prophecy; Shabbat is a microcosm of the World to Come. Rabbi Avin adds another two: The orb of the sun is a microcosm of the supernal light; Torah is a microcosm of supernal wisdom.
“And, behold, dread, a great darkness, fell upon him.” “Dread [eima]” – this alludes to Babylon, as it is written: “Then Nebuchadnezzar was filled with fury [ḥema]” (Daniel 3:19). “Darkness” – this alludes to Media, which darkened the eyes of Israel with fasts and privation.⁷¹As a reaction to their evil decrees (see Esther 4:16). “Great” – this alludes to Greece. Rabbi Simon and the Rabbis, Rabbi Simon said: [The Greeks have] one hundred and twenty dukes, one hundred and twenty governors, and one hundred and twenty generals.⁷²And that is why they are called “great.” The Rabbis said: Sixty of each, as it is written: “Serpent, fiery serpent, and scorpion” (Deuteronomy 8:15). “Serpent” – this alludes to Babylon; “fiery serpent” – this alludes to Media; “scorpion” – this alludes to Greece; just as the scorpion gives birth to sixty young at a time, so the kingdom of Greece appointed sixty of each [kind of official]. “Fell upon him” – this alludes to Edom, as it is stated [regarding them]: “From the sound of their fall the earth quaked” (Jeremiah 49:21).
Some transpose it: “Fell upon him” – this alludes to Babylon, in whose regard it is written: “Fallen, fallen is Babylon” (Isaiah 21:9). “Great [gedola]” – this alludes to Media, as it is written: “After these matters, King Aḥashverosh promoted [gidal]” (Esther 3:1). “Darkness” – this alludes to Greece, which darkened the eyes of Israel with its edicts, as they would say to Israel: ‘Inscribe on the horn of an ox that you have no share in the God of Israel.’ “Dread” – this alludes to Edom, as it is written: “Behold, a fourth beast, fearsome, dreadful, and very strong” (Daniel 7:7).

וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע כִּי גֵר יִהְיֶה זַרְעֲךָ (בראשית טו, יג), יָדֹעַ שֶׁאֲנִי מְפַזְּרָן, תֵּדַע שֶׁאֲנִי מְכַנְסָן. יָדֹעַ שֶׁאֲנִי מְמַשְׁכְּנָן, תֵּדַע שֶׁאֲנִי פּוֹרְקָן. יָדֹעַ שֶׁאֲנִי מְשַׁעְבְּדָן, תֵּדַע שֶׁאֲנִי גּוֹאֲלָן. כִּי גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם, מִשֶּׁיֵּרָאֶה לְךָ זָרַע. אָמַר רַבִּי יוּדָן גֵּרוּת בְּאֶרֶץ לֹא לָהֶם, עַבְדּוּת עִנּוּי לְאַסְפַּטְיָא שֶׁלָּהֶם. “He said to Abram: Know with certainty that your descendants will be strangers in a land that is not theirs, and they will be enslaved to them and they will oppress them, four hundred years” (Genesis 15:13).
“He said to Abram: Know with certainty [yado’a teda]⁷³In Hebrew a verb is often doubled to express intensity or certainty. that your descendants will be strangers” – “yado’a” – know that I will scatter them; “teda” – know that I will gather them [again]. “Yado’a” – know that I will give them over as a pledge;⁷⁴I will give them over to subjugation until their sins are expiated. “teda” – know that I will redeem them.⁷⁵As someone redeems a pledge by paying his debt. “Yado’a” – know that I will enslave them; “teda” – know that I will liberate them.
“That your descendants will be strangers in a land that is not theirs” – from when you will see descendants.⁷⁶The tally of four hundred years would begin with the birth of his son, Isaac. Being strangers in a land that is not theirs, enslavement, and oppression are all included in their tally.⁷⁷These were the different stages that they experienced that together totalled four hundred years.

וְגַם אֶת הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי (בראשית טו, יד), הָיָה לוֹ לוֹמַר גַּם, מַאי וְגַם, אֶלָּא, גַּם, הוּא מִצְרַיִם, וְגַם, לְרַבּוֹת אַרְבָּעָה גָּלֻיּוֹת. אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי, רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בַּר זִמְרָא בִּשְׁתֵּי אוֹתִיּוֹת הַלָּלוּ הִבְטִיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אָבִינוּ שֶׁהוּא גּוֹאֵל אֶת בָּנָיו, וְשֶׁאִם יַעֲשׂוּ תְּשׁוּבָה גּוֹאֲלָן בְּשִׁבְעִים וּשְׁתַּיִם אוֹתִיּוֹת, דְּאָמַר רַבִּי יוּדָן (דברים ד, לד): מִלָּבוֹא לָקַחַת לוֹ גּוֹי מִקֶּרֶב גּוֹי, עַד מוֹרָאִים גְּדוֹלִים, אַתָּה מוֹצֵא שִׁבְעִים וּשְׁתַּיִם אוֹתִיּוֹת שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאִם יֹאמַר לְךָ אָדָם שִׁבְעִים וַחֲמִשָּׁה הֵם, אֱמֹר לוֹ צֵא מֵהֶם גּוֹי שֵׁנִי שֶׁאֵינוֹ מִן הַמִּנְיָן. רַבִּי אָבִין אָמַר בִּשְׁמוֹ גְּאָלָן, שֶׁשְּׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שִׁבְעִים וּשְׁתַּיִם אוֹתִיּוֹת. “And also that nation that they will serve, I will judge and after that they will go out with great property” (Genesis 15:14).
“And also that nation that they will serve, I will judge” – it could have said: “Also.” Why “and also”? The explanation is, “also” refers to Egypt, “and also” is to include the Four Kingdoms.⁷⁸The four kingdoms who would subjugate Israel throughout the ages, as foretold by Daniel (chapters 2 and 7).
“[That nation] that they will serve, I will judge [dan]” – Rabbi Elazar in the name of Rabbi Yosei bar Zimra: Through these two letters⁷⁹Dan – dalet, nun. the Holy One blessed be He promised Abraham our patriarch that He would redeem his descendants [in any event], but if they repent, He will redeem them through the [Name of] seventy-two letters,⁸⁰God’s name of seventy-two letters actually consists of seventy-two group of letters, each group being three letters. The letters dalet nun appear in the fiftieth group. Israel would be redeemed through an incomplete name of God if they would not repent, but through repentance they would experience redemption through the full name of seventy-two. as Rav Yudan said: From “to come and take for Himself a nation from the midst of a nation” until “with great awesome deeds” (Deuteronomy 4:34),⁸¹The verse describes the redemption from Egypt. there you find seventy-two letters alluding to the Holy One blessed be He. And if someone says to you: There are seventy-five, exclude from them the second [instance of the word] goy, which is not included in the tally.⁸²The second goy refers to the Egyptians and are not part of God’s name. Rabbi Avin said: He redeemed them [from Egypt] through His name, as the name of the Holy One blessed be He consists of seventy-two letters.⁸³Since the Israelites repented before the Exodus, they were redeemed through the full seventy-two letter name.

וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכֻשׁ גָדוֹל (בראשית טו, יד), אָמַר רַבִּי אַחָא אַחַר כֵּן אֵין כְּתִיב כָּאן אֶלָּא אַחֲרֵי, מִשֶּׁאָבִיא עֲלֵיהֶם עֶשֶׂר מַכּוֹת וּלְאַחַר כָּךְ יֵצְאוּ בִּרְכֻשׁ גָּדוֹל, אָמַר לוֹ אַף אֲנִי בְּשִׁעְבּוּד, אָמַר לוֹ (בראשית טו, טו): וְאַתָּה תָּבוֹא אֶל אֲבֹתֶיךָ בְּשָׁלוֹם וגו', אָמַר רֵישׁ לָקִישׁ שְׁלשָׁה הֵם שֶׁנֶּאֱמַר בָּהֶם בְּשֵׂיבָה טוֹבָה, אַבְרָהָם הָיָה שָׁוֶה לוֹ, דָּוִד שָׁוֶה לוֹ, גִּדְעוֹן לֹא שָׁוֶה לוֹ, לָמָּה (שופטים ח, כז): וַיַּעַשׂ אוֹתוֹ גִּדְעוֹן לְאֵפוֹד, לַעֲבוֹדַת כּוֹכָבִים. “And after [aḥarei] that they will go out with great property” – Rabbi Aḥa said: “Aḥar that” is not written here, but rather “aḥarei that”⁸⁴Aḥarei has an added yod, whose numerical value is ten. – after I bring ten plagues upon them, then they will go out with great property.
“You will go to your ancestors in peace; you will be buried at a good old age” Genesis 15:15).
He said to Him: ‘Will I, too, be involved in the enslavement?’ He said to him: ‘[No.] “You will go to your ancestors in peace…”’
Reish Lakish said: There are three in whose regard “good old age” is stated. Abraham was worthy of this, David⁸⁵I Chronicles 29:28. was worthy of this, [but] Gideon⁸⁶Judges 8:32. was not worthy of it. Why? “Gideon crafted it into an ephod” (Judges 8:27) – for idol worship.

וַיְהִי הַשֶּׁמֶשׁ בָּאָה וַעֲלָטָה הָיָה (בראשית טו, יז), אֲמִיטְתָא הֲוָת. (בראשית טו, יז): וְהִנֵּה תַּנּוּר עָשָׁן וְלַפִּיד, שִׁמְעוֹן בַּר אַבָּא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר אַרְבָּעָה דְּבָרִים הֶרְאָה לוֹ, גֵּיהִנֹּם, וּמַלְכֻיּוֹת, וּמַתַּן תּוֹרָה, וּבֵית הַמִּקְדָּשׁ, אָמַר לוֹ, כָּל זְמַן שֶׁבָּנֶיךָ עֲסוּקִים בִּשְׁתַּיִם, הֵם נִצּוֹלִים מִשְׁתַּיִם. פֵּרְשׁוּ מִשְׁתַּיִם, הֵם נִדּוֹנִין בִּשְׁתַּיִם. אָמַר לוֹ בַּמֶּה אַתָּה רוֹצֶה שֶׁיֵּרָדוּ בָנֶיךָ, בַּגֵּיהִנֹּם אוֹ בַּמַּלְכֻיּוֹת, רַבִּי חֲנִינָא בַּר פָּפָּא אָמַר אַבְרָהָם בֵּרַר לוֹ אֶת הַמַּלְכֻיּוֹת. רַבִּי יוּדָן וְרַבִּי אִידֵי וְרַבִּי חָמָא בַּר חֲנִינָא אָמְרוּ אַבְרָהָם בֵּרַר גֵּיהִנֹּם וְהַקָּדוֹשׁ בָּרוּךְ הוּא בֵּרַר לוֹ אֶת הַמַּלְכֻיּוֹת, הֲדָא הוּא דִכְתִיב (דברים לב, ל): אִם לֹא כִּי צוּרָם מְכָרָם, זֶה אַבְרָהָם. (דברים לב, ל): וַה' הִסְגִּירָם, מְלַמֵּד שֶׁהִסְכִּים הַקָּדוֹשׁ בָּרוּךְ הוּא לִדְבָרָיו. רַבִּי הוּנָא בְּשֵׁם רַבִּי אַחָא אָמַר כָּךְ הָיָה אָבִינוּ אַבְרָהָם יוֹשֵׁב וְתָמֵהַּ כָּל אוֹתוֹ הַיּוֹם, אָמַר בַּמָּה אֶבְרֹר, בְּגֵיהִנֹּם אוֹ בְמַלְכֻיּוֹת, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַבְרָהָם קְטַע הָדֵין מוֹנִיטָא מִן כַּדּוּ, (בראשית טו, יח): בַּיּוֹם הַהוּא כָּרַת ה' אֶת אַבְרָם בְּרִית לֵאמֹר, מַהוּ לֵאמֹר, בָּאנוּ לְמַחֲלֹקֶת רַבִּי חֲנִינָא בַּר פָּפָּא וְרַבִּי יוּדָן וְרַבִּי אִידֵי וְרַבִּי חָמָא בַּר חֲנִינָא, רַבִּי חֲנִינָא בַּר פָּפָּא אָמַר, אַבְרָהָם בֵּרַר לוֹ אֶת הַמַּלְכֻיּוֹת, הֲדָא הוּא דִכְתִיב (תהלים סו, יב): הִרְכַּבְתָּ אֱנוֹשׁ לְרֹאשֵׁנוּ בָּאנוּ בָאֵשׁ וּבַמַּיִם. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר אַף קְרִיעַת יַם סוּף הֶרְאָה לוֹ, דִּכְתִיב: אֲשֶׁר עָבַר בֵּין הַגְּזָרִים הָאֵלֶּה, הֵיךְ מָה דְאַתְּ אָמַר (תהלים קלו, יג): לְגֹזֵר יַם סוּף לִגְזָרִים. “It happened when the sun had set, that there was extreme darkness, and, behold, there was a smoking furnace, and a flaming torch that passed between those pieces” (Genesis 15:17).
“It was when the sun had set, that there was extreme darkness [alata]” – there was a thick mist.⁸⁷Since alata is a rare word, the Midrash explains that it is a thick mist, using the Aramaic translation for arafel, thick mist (Onkelos Exodus 20:18). “Behold, there was a smoking furnace, and a flaming torch” – Shimon bar Abba said in the name of Rabbi Yoḥanan: He [thereby] showed him four things: Gehenna;⁸⁸Represented by the smoking furnace. [the Four] Kingdoms;⁸⁹Represented by the dread (Genesis 15:12; see Bereshit Rabba 44:17). the giving of the Torah;⁹⁰Represented by the flaming torch (see Exodus 20:15). and the Temple [service].⁹¹Represented by the animals taken by Abraham (see Bereshit Rabba 44:14). He said to him: ‘As long as your descendants are engaged in two [of these],⁹²Torah and the Temple service. they will be saved from [the other] two. If they deviate from the two, they will be sentenced with [the other] two.’ He said to him: ‘Through which do you wish your descendants to be punished, through Gehenna or through the Kingdoms?’ Rabbi Ḥanina bar Pappa said: Abraham chose the Kingdoms.⁹³The lesser of the two evils. God then agreed with Abraham’s choice. Rabbi Yudan, Rabbi Idi, and Rabbi Ḥama bar Ḥanina said: Abraham chose Gehenna, but the Holy One blessed be He [demurred and] chose the Kingdoms on his behalf. That is what is written: “Had their rock not given them over” (Deuteronomy 32:30), this is Abraham;⁹⁴As it is stated: “Look upon the rock from which you are hewn…Look upon Abraham your forefather” (Isaiah 51:1–2). “and the Lord delivered them” (Deuteronomy 32:30), it teaches that the Holy One blessed be He agreed with his words.⁹⁵This sentence is intended to prove Rabbi Ḥanina bar Pappa’s position, that God and Abraham agreed.
Rabbi Huna said in the name of Rabbi Aḥa: This is how our forefather Abraham sat and pondered that entire day. He said: ‘What shall I choose, Gehenna or the Kingdoms?’ The Holy One blessed be He said to him: ‘Abraham, eliminate your anxiety from here [and choose the Kingdoms].’
“On that day, the Lord established a covenant with Abram, saying: To your descendants I have given this land, from the river of Egypt until the great river, the Euphrates River” (Genesis 15:18).
“On that day, the Lord established a covenant with Abram, saying” – what is meant by “saying”? We come to the dispute between Rabbi Ḥanina bar Pappa [on the one side, and] Rabbi Yudan, Rabbi Idi, and Rabbi Ḥama bar Ḥanina [on the other]. Rabbi Ḥanina bar Pappa has said: Abraham chose the Kingdoms [and God concurred].⁹⁶“Saying” indicates that God agreed with Abraham. [And Rabbi Yudan, Rabbi Idi, and Rabbi Ḥama bar Ḥanina have said: Abraham chose Gehenna, but the Holy One blessed be He chose the Kingdoms on his behalf.] That is what is written: “You let people stand over our heads; we would have gone through fire and water” (Psalms 66:12).⁹⁷Instead of Gehenna, which includes punishments by fire and water, You chose for us to be subjugated by the Kingdoms, who stand over our heads. According to this approach, “saying” indicates that God disagreed with Abraham’s choice of Gehenna and told him to make a different choice.
Rabbi Yehoshua ben Levi said: He showed him the splitting of the Red Sea as well, as it is written: “That passed between those pieces [gezarim]” (Genesis 15:17), just as it says: “Who split the Red Sea into sections [gezarim]” (Psalms 136:13).

בַּיּוֹם הַהוּא כָּרַת ה' אֶת אַבְרָם בְּרִית לֵאמֹר (בראשית טו, יח), רַבִּי יוּדָן וְרַבָּן יוֹחָנָן בֶּן זַכַּאי וְרַבִּי עֲקִיבָא, חַד אָמַר הָעוֹלָם הַזֶּה גִּלָּה לוֹ אֲבָל הָעוֹלָם הַבָּא לֹא גִּלָּה לוֹ, וְאוֹחָרָנָא אָמַר אֶחָד הָעוֹלָם הַזֶּה וְאֶחָד הָעוֹלָם הַבָּא גִּלָּה לוֹ, רַבִּי בֶּרֶכְיָה אָמַר רַבִּי אֶלְעָזָר וְרַבִּי יוֹסֵי בַּר חֲנִינָא, חַד אָמַר עַד הַיּוֹם הַזֶּה גִּלָּה לוֹ, וְאוֹחָרָנָא אָמַר עַד הַיּוֹם הַהוּא גִּלָּה לוֹ. (בראשית טו, יח): לְזַרְעֲךָ נָתַתִּי וגו', רַב הוּנָא וְרַבִּי דּוֹסְתָּאי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אַף מַאֲמָרוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲשֶׂה, שֶׁנֶּאֱמַר: לְזַרְעֲךָ נָתַתִּי, אֶתֵּן אֶת הָאָרֶץ הַזֹּאת אֵין כְּתִיב כָּאן, אֶלָּא נָתַתִּי אֶת הָאָרֶץ הַזֹּאת. רַבִּי יוּדָן בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר (תהלים קז, ב): יֹאמְרוּ גְאוּלֵי ה', אֲשֶׁר הוּא גוֹאֲלָם לֹא נֶאֱמַר, אֶלָּא אֲשֶׁר גְּאָלָם. אָמַר רַבִּי אָבוּן כִּי פּוֹדֶה ה' אֶת יַעֲקֹב אֵין כְּתִיב כָּאן, אֶלָּא (ירמיה לא, י): כִּי פָדָה ה' אֶת יַעֲקֹב. רַבָּנָן אָמְרֵי (זכריה י, ח): אֶשְׁרְקָה לָהֶם וַאֲקַבְּצֵם. כִּי אֶפְדֵם אֵין כְּתִיב כָּאן, אֶלָּא כִּי פְדִיתִים. אָמַר רַבִּי יְהוֹשֻׁעַ (ישעיה ד, ה): וַיִּבְרָא ה' עַל כָּל מְכוֹן הַר צִיוֹן, אֵין כְּתִיב כָּאן, אֶלָּא וּבָרָא, כְּבָר הִיא בְּרוּאָה וּמְתֻקֶּנֶת. “On that day, the Lord established a covenant with Abram, saying” – Rabbi Yudan [said]: Rabban Yoḥanan ben Zakkai and Rabbi Akiva, one said: He told him about this world⁹⁸The events that would take place through history, namely, the subjugation of the Four Kingdoms. but He did not tell him about the World to Come. Another said: He told him about this world and the World to Come.
Rabbi Berekhya, saying [in the name of] Rabbi Elazar, and Rabbi Yosei bar Ḥanina, one said: He told him about [the events] until this day.⁹⁹Until the day mentioned in this passage – the exodus from Egypt. The other said: He told him about [the events] until that day.¹⁰⁰The day of the messianic redemption, as it is written “on that day the Lord will be one and His name one” (Zechariah 14:9).
“To your descendants I have given…” – Rav Huna and Rabbi Dostai in the name of Rabbi Shmuel bar Naḥman: Even a mere statement by the Holy One blessed be He, too, is considered like an act,¹⁰¹Once God states that something will occur, it is as if it has already taken place in actuality. as it is stated: “To your descendants I have given.” “I will give this land” is not written here, but rather, “I have given this land.” Rabbi Yudan said in the name of Rabbi Abba bar Kahana: “Let those whom the Lord has redeemed say” (Psalms 107:2). “Those whom He redeems” is not stated, but rather, “those whom [the Lord] has redeemed.” Rabbi Avun said: “For the Lord is redeeming Jacob” is not written here, but rather, “for the Lord has redeemed Jacob” (Jeremiah 31:11). The Rabbis say: “I will whistle to them and gather them” (Zechariah 10:8), “for I will redeem them” is not written here, but rather, “for I have redeemed them” (Zechariah 10:8). Rabbi Yehoshua said: “The Lord will create over every structure of Mount Zion” is not written here, but rather, “He has created” (Isaiah 4:5) – it is [as if it is] already created and ready.

רַבִּי דוֹסְתָּאי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר לְפִי שֶׁאֵינוֹ מַזְכִּיר כָּאן הַחִוִּי, לְפִיכָךְ הוּא מֵבִיא רְפָאִים תַּחְתֵּיהֶם. רַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי אַבָּא בְּשֵׁם רַבִּי יוֹחָנָן כָּךְ עָלָה בְּדַעְתּוֹ שֶׁל מָקוֹם לְהַנְחִיל לָהֶם לְיִשְׂרָאֵל אֶרֶץ עֲשָׂרָה עֲמָמִים, אֶת הַקֵּינִי וְאֶת הַקְּנִזִּי וְאֶת הַקַּדְמֹנִי, וְלֹא נָתַן לָהֶם אֶלָּא שִׁבְעָה, אֶת הַחִתִּי וְאֶת הַפְּרִזִּי וְאֶת הָרְפָאִים וְאֶת הָאֱמֹרִי וְאֶת הַכְּנַעֲנִי וְאֶת הַגִּרְגָּשִׁי וְאֶת הַיְבוּסִי, הֲרֵי שִׁבְעָה, וְלָמָּה נָתַן לָהֶם שִׁבְעָה [פרושן לעיל], וְאֵיזֶה הֵם הַשְּׁלשָׁה שֶׁלֹא נִתַּן לָהֶם, רַבִּי אוֹמֵר עֲרָבְיָה שַׁלְמָיָה נְוָטְיָה. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר דַּרְמוּסְקוֹס וְאַסְיָא וְאַסְפַּמְיָא. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אָמַר אַסְיָא וּתְרַקֵי וְקַרְטָגִינָה. רַבָּנָן אַמְרֵי אֱדוֹם וּמוֹאָב וְרֵאשִׁית בְּנֵי עַמּוֹן, הֵם הַשְּׁלשָׁה שֶׁלֹא נִתַּן לָהֶם בָּעוֹלָם הַזֶּה, אֱדוֹם שֶׁנֶּאֱמַר (דברים ב, ה): כִּי לֹא אֶתֵּן לָכֶם מֵאַרְצָם עַד מִדְרַךְ כַּף רָגֶל כִּי יְרֻשָׁה לְעֵשָׂו נָתַתִּי אֶת הַר שֵׂעִיר, וּבְמוֹאָב כְּתִיב (דברים ב, ט): אַל תָּצַר אֶת מוֹאָב וְאַל תִּתְגָּר בָּם מִלְחָמָה, קְנִזִּי הוּא מֵעֵשָׂו, קֵינִי וְקַדְמוֹנִי הוּא מֵעַמּוֹן וּמוֹאָב, אֲבָל לִימוֹת הַמָּשִׁיחַ יַחְזְרוּ וְיִהְיוּ לְיִשְׂרָאֵל כְּדֵי לְקַיֵּם מַאֲמָרוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אֲבָל עַכְשָׁו שִׁבְעָה נָתַן לָהֶם, שֶׁנֶּאֱמַר (דברים ז, א): שִׁבְעָה גּוֹיִם רַבִּים וַעֲצוּמִים מִמֶּךָּ. אָמַר רַבִּי יִצְחָק חֲזִירְתָּא רָעֲיָא בַּעֲשָׂרָה וְאִמַרְתָּא וְלָא בְחַד, כָּל אִילֵין אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם דְּיָהֵב לֵיהּ, אֶת הַקֵּינִי וְאֶת הַקְּנִזִּי וגו', וַעֲדַיִן (בראשית טז, א): וְשָׂרַי אֵשֶׁת אַבְרָם לֹא יָלְדָה לוֹ. “The Kenites, the Kenizites, and the Kadmonites” (Genesis 15:19).
“The Ḥitites, the Perizites, and the Refa’im” (Genesis 15:20).
“The Emorites, the Canaanites, the Girgashites, and the Yevusites” (Genesis 15:21).
Rabbi Dostai said in the name of Rabbi Shmuel bar Naḥman: Because it does not mention the Ḥivites here,¹⁰²The Hivites are usually mentioned as one of the nations dwelling in Canaan (see Genesis 10:17, 34:2). that is why it cites the Refa’im in their place.¹⁰³The Hivites and the Refa’im are one and the same.
Rabbi Ḥelbo in the name of Rabbi Abba in the name of Rabbi Yoḥanan: It entered the mind of the Holy One blessed be He to bequeath to Israel the land of ten peoples, [including] “the Kenites, the Kenizites, and the Kadmonites,” but He gave them only seven. “The Ḥitites, the Perizites, and the Refa’im, the Emorites, the Canaanites, the Girgashites, and the Yevusites” – there you have seven. Why did He give them [just] seven ?¹⁰⁴The answer to this question is in the following paragraph.
Which are the three that were not given to them?¹⁰⁵What is the identity of the three nations mentioned here, the Kenites, the Kenizites, and the Kadmonites? Rabbi says: Arabia, the Shalmaite, and the Nabatean. Rabbi Shimon ben Yoḥai says: Damascus, Asia Minor, and Apamea. Rabbi Eliezer ben Yaakov said: Asia Minor, Thrace, and Carthage. The Rabbis say: “Edom, Moav, and the foremost of the children of Ammon” (Daniel 11:41). These are the three that were not given them in this world. Edom, as it is stated: “For I will not give you even the tread of a foot from their land, because I have given Mount Se’ir as an inheritance to Esau” (Deuteronomy 2:5). Regarding Moav, it is written: “Do not besiege Moav, and do not provoke war with them, [as I will not give you from his land]” (Deuteronomy 2:9).¹⁰⁶And there is a similar verse regarding Ammon (Deuteronomy 2:19). The Kenizite is from Esau. The Kenite and Kadmonite are from Ammon and Moav. But in the messianic era they will revert to the people of Israel, in fulfillment of the statement of the Holy One blessed be He.¹⁰⁷Who promised all ten nations to Abraham. But for now, He gave them seven, as it is stated: “Seven nations greater and mightier than you” (Deuteronomy 7:1).
Rabbi Yitzḥak said: A pig grazes with ten [offspring], and a sheep with not even one.¹⁰⁸This is a folk saying. The idea is that pigs, which are impure animals, are plentiful, but sheep, which are pure, are more scarce. All these, the Holy One blessed be He said to Abraham that He would give him, the Kenite, the Kenizite…,¹⁰⁹And they were already established nations at that time. but as of yet: “Sarai, Abram’s wife, had not borne him any children” (Genesis 16:1).