## Kli Yakar on Genesis Chapter 15

###### Kli Yakar on Genesis 15:1:1
[Kli Yakar on Genesis 15:1:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/15:1:1)

**אַל תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ.** בַּיַּלְקוּט מַסִּיק, לְפִי שֶׁהָיָה אַבְרָם מְפַחֵד שֶׁמָּא קִבַּלְתִּי שְׂכָרִי בָּעוֹלָם הַזֶּה וְאֵין לִי כְּלוּם לָעוֹלָם הַבָּא, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא ״אַל תִּירָא, שְׂכָרְךָ מְתֻקָּן לֶעָתִיד לָבוֹא״, זֶהוּ שֶׁאָמַר ״הַרְבֵּה מְאֹד״, כְּדִכְתִּיב (תהלים לא כ) ״מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִּירֵאֶיךָ״ עַד כָּאן. וְקָשֶׁה עַל זֶה הַמִּדְרָשׁ, אִם כֵּן מַהוּ שֶׁאָמַר ״מַה תִּתֶּן לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי״ וְגוֹ׳, מַה עִנְיַן הַבָּנִים לִשְׂכַר הָעוֹלָם הַבָּא? וְיֵשׁ לְיַשְּׁבוֹ עַל דֶּרֶךְ שֶׁמַּסִּיק בְּפֶרֶק ״יֵשׁ נוֹחֲלִין״ (בבא בתרא קיז.) אָמַר רַבִּי יוֹחָנָן, כָּל מִי שֶׁאֵינוֹ מַנִּיחַ בֵּן לְיָרְשׁוֹ, הַקָּדוֹשׁ בָּרוּךְ הוּא מָלֵא עָלָיו עֶבְרָה. כְּתִיב הָכָא (במדבר כז ח) ״וְהַעֲבַרְתֶּם אֶת נַחֲלָתוֹ לְבִתּוֹ״, וּכְתִיב הָתָם (צפניה א טו) ״יוֹם עֶבְרָה הַיּוֹם הַהוּא״. וְקָשֶׁה, לָמָּה הֵבִיא רְאָיָה מִדִּבְרֵי קַבָּלָה לְדִבְרֵי תּוֹרָה? הָיָה לוֹ לְהָבִיא רְאָיָה מִן פָּסוּק (דברים ג כו) ״וַיִּתְעַבֵּר ה׳ בִּי לְמַעַנְכֶם״. אֶלָּא שֶׁרָצָה לְהָבִיא רְאָיָה גַּם עַל הָעִנְיָן וְלֹא עַל הַלָּשׁוֹן לְבַד, כִּי רַבִּי יוֹחָנָן סָבַר שֶׁכָּל מִי שֶׁאֵינוֹ מַנִּיחַ בֵּן לְיוֹרְשׁוֹ אֵינוֹ פָּטוּר בְּלֹא גֵּיהִנֹּם שֶׁנִּקְרָא ״יוֹם עֶבְרָה הַיּוֹם הַהוּא״. וְאָזֵיל רַבִּי יוֹחָנָן לְטַעְמֵיהּ שֶׁדָּרַשׁ פָּסוּק (תהלים נה כ) ״אֲשֶׁר אֵין חֲלִיפוֹת לָמוֹ וְלֹא יָרְאוּ אֱלֹהִים״ עַל מִי שֶׁאֵינוֹ מַנִּיחַ בֵּן, כִּי זֶה וַדַּאי מִצַּד שֶׁלֹּא הָיָה יְרֵא אֱלֹהִים, כְּמוֹ שֶׁאָמַר (תהלים קכח א) ״אַשְׁרֵי כָּל יְרֵא ה׳״ וְגוֹ׳, וּסְמִיךְ לֵיהּ ״בָּנֶיךָ כִּשְׁתִלֵי זֵיתִים״ וְגוֹ׳, ״הִנֵּה כִי כֵן יְבֹרַךְ גָּבֶר יְרֵא ה׳״. לָכָךְ אָמַר אַבְרָם ״מַה שָּׂכָר תִּתֶּן לִי לָעוֹלָם הַבָּא וְאָנֹכִי הוֹלֵךְ עֲרִירִי״, שֶׁדִּינוֹ בְּגֵיהִנֹּם כָּאָמוּר? וְאִם תֹּאמַר לִתֵּן שְׂכָרִי בָּעוֹלָם הַזֶּה, עַל זֶה כְּתִיב ״וַיֹּאמֶר אַבְרָם הֵן לִי לֹא נָתַתָּה זָרַע וְהִנֵּה בֶן בֵּיתִי יוֹרֵשׁ אֹתִי״. וְעַיֵּן כָּל הַדְּרוּשׁ הַזֶּה בְּפָרָשַׁת פִּינְחָס בְּפָסוּק ״עֲלֵה הַר הָעֲבָרִים״ (במדבר כז יב), כִּי הוּא דְּרוּשׁ יָקָר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“Do not fear, Abram, I am a shield to you.”** The Yalkut concludes that since Abram was afraid that perhaps he had already received his reward in this world and would have nothing in the World to Come, the Holy One, Blessed be He said to him, “Do not fear, your reward is prepared for the future to come.” This is what is meant by *very much*, as it is written *How abundant is Your goodness that You have stored away for those who fear You* (Psalms 31:20). However, this midrash is difficult to understand — if so, what is meant when Abram said *What will You give me, as I go childless, etc.*? What is the connection between children and reward in the World to Come? This can be resolved based on what is concluded in the chapter “Yesh Nochlin” (Bava Batra 117a): Rabbi Yochanan said, “Anyone who does not leave a son to inherit from him, the Holy One, Blessed be He is filled with wrath against him.” It is written here *You shall transfer his inheritance to his daughter* (Numbers 27:8) and it is written there *A day of wrath is that day* (Zephaniah 1:15). The question arises: Why did he bring proof from the Prophetic writings to the words of Torah? He should have brought proof from the verse *And the Lord became angry with me for your sake* (Deuteronomy 3:26). Rather, he wanted to bring proof about the concept itself and not just about the language, because Rabbi Yochanan held that anyone who doesn’t leave a son to inherit from him will not be exempted from Gehenna, which is called “a day of wrath.” Rabbi Yochanan follows his own reasoning, as he interpreted the verse *Those who have no changes, and do not fear God* (Psalms 55:20) as referring to one who does not leave a son, because this certainly stems from not fearing God, as it is said *Fortunate is everyone who fears the Lord* (Psalms 128:1) and adjacent to it is written *Your children will be like olive shoots*, etc. *Indeed so shall be blessed the man who fears the Lord.* Therefore, Abram said: What reward will You give me for the World to Come when I go childless, as my judgment will be in Gehenna as stated? And if You say to give my reward in this world, regarding this it is written *And Abram said, ‘Behold, You have given me no offspring, and my steward will inherit me.’* See this entire exposition in the portion Pinchas on the verse *Ascend these heights of Avarim* (Numbers 27:12), for it is a precious exposition.


###### Kli Yakar on Genesis 15:8:1
[Kli Yakar on Genesis 15:8:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/15:8:1)

**בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה.** רז״ל אָמְרוּ (נְדָרִים לב) בַּעֲבוּר שֶׁאָמַר אַבְרָם ״בַּמָּה אֵדַע״ נֶעֱנַשׁ בְּ״יָדֹעַ תֵּדַע״, וְהַשֵּׂכֶל יְמָאֵן לְקַבֵּל דְּרוּשׁ זֶה שֶׁיִּסְבְּלוּ בָּנָיו עֹנֶשׁ גָּדוֹל כָּזֶה בַּעֲבוּר הָאוֹת שֶׁשָּׁאַל אַבְרָם, וְאַבְרָם עַצְמוֹ לֹא קִבֵּל שׁוּם עֹנֶשׁ וְשִׁנֵּי בָנָיו תִּקְהֶינָה. עַל כֵּן לִבִּי אוֹמֵר וְגוֹמֵר שֶׁגָּלוּת מִצְרַיִם הָיוּ לוֹ סִבּוֹת אֲחֵרוֹת וְנֶחְלְקוּ בּוֹ רז״ל, וְתִמְצָא כָּל הַדֵּעוֹת בַּמַהֲרִי״א כִּי יָדוֹ קִבְּצָם, הֵן קָצְרָה אֹרֶךְ הַיְרִיעָה הָאַחַת מֵהַעֲלוֹת עָלֶיהָ כָּל הַדֵּעוֹת הָהֵם. אַךְ שֶׁבַּעַל מִדְרָשׁ זֶה קָשֶׁה לוֹ: יִהְיֶה הַטַּעַם אֶל הַגָּלוּת מַה שֶּׁיִּהְיֶה, לָמָּה זֶה הִגִּיד הַקָּדוֹשׁ בָּרוּךְ הוּא בְּשׂוֹרָה רָעָה זוֹ לְאַבְרָם לְצַעֲרוֹ בְּחִנָּם? עַל זֶה אָמַר שֶׁבַּעֲוֹן ״בַּמָּה אֵדַע״ שֶׁרָצָה לֵידַע דָּבָר שֶׁלֹּא הָיָה בּוֹ צֹרֶךְ לֵידַע, כִּי מַה לּוֹ לְבַקֵּשׁ אוֹת עַל דְּבַר ה׳, עַל כֵּן נֶעֱנַשׁ בְּ״יָדֹעַ תֵּדַע״ שֶׁהוֹדִיעוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא דָּבָר לְצַעֲרוֹ, וְזֶה גַּם כֵּן מִדָּה כְּנֶגֶד מִדָּה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“How shall I know that I will inherit it?”** Our Sages said (Nedarim 32) that because Abram said “How shall I know,” he was punished with [the decree] *Know with certainty [that your offspring shall be strangers in a land not theirs, and they shall be enslaved and oppressed four hundred years]*; and logic would refuse to accept this interpretation that his children should suffer such a great punishment because of the sign that Abram requested, while Abram himself received no punishment and [only] his children’s teeth were set on edge. Therefore, my heart tells me and concludes that the Egyptian exile had other causes, and our Sages disagreed about this, and you can find all the opinions in the Abarbanel, as he gathered them together. Indeed, the length of this single sheet is too short to record all those opinions. However, the author of this midrash found it difficult: Whatever the reason for the exile may be, why did the Holy One, Blessed be He, tell this bad news to Abram to cause him unnecessary pain? To this he answered that because of the sin of saying *How shall I know*, where he wanted to know something that there was no need to know — for why should he seek a sign for God’s word — therefore he was punished with *Know with certainty* where the Holy One, Blessed be He, informed him of something [distressing] to cause him pain, and this too was measure for measure.


###### Kli Yakar on Genesis 15:8:2
[Kli Yakar on Genesis 15:8:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/15:8:2)

וּבְעִנְיָן זֶה שֶׁשָּׁאַל אַבְרָם, תָּמְהוּ רַבִּים לָמָּה שָׁאַל אוֹת עַל יְרֻשַּׁת הָאָרֶץ וְלֹא שָׁאַל אוֹת עַל הַבְטָחַת הַזֶּרַע. וַאֲנִי שׁוֹאֵל עוֹד שְׁאֵלָה אַחַת, לָמָּה לֹא שָׁאַל אוֹת עַל הָאָרֶץ מִיָּד כְּשֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּפַעַם רִאשׁוֹן ״לְזַרְעֲךָ אֶתֵּן אֶת הָאָרֶץ״ וְגוֹ׳ (בראשית יב:ז). גַּם בִּסְפֵקוֹת אֵלּוּ רַבּוּ הַדֵּעוֹת. וַאֲנִי אוֹמֵר שֶׁהָאוֹת אֲשֶׁר שָׁאַל לֹא שֶׁהָיָה אַבְרָם מְסֻפָּק בְּיִעוּד הָאֵל יִתְבָּרַךְ, זוּלַת שֶׁרָצָה שֶׁיִּכְרוֹת לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּרִית לְסַלֵּק מֵעָלָיו כָּל טוֹעֵן וּמְעַרְעֵר. לְפִי שֶׁלְּמַעְלָה אָמַר לוֹ ״לְזַרְעֲךָ אֶתֵּן״, מַשְׁמַע מַתָּנָה בְּעָלְמָא, וְעַל זֶה לֹא הָיָה מְבַקֵּשׁ אַבְרָהָם כְּרִיתוּת בְּרִית, כִּי מִי יְעַרְעֵר עַל הַמַּתָּנָה אֲשֶׁר נָתַן לוֹ ה׳, כִּי לוֹ יִתְבָּרַךְ תֵּבֵל וּמְלוֹאָהּ וּבְיָדוֹ לָתֵת הָאָרֶץ לְכָל מִי שֶׁיִּרְצֶה. אֲבָל אַחַר שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא ״לָתֶת לְךָ אֶת הָאָרֶץ הַזֹּאת לְרִשְׁתָּהּ״ (בראשית טו:ז), מַשְׁמַע שֶׁנְּתִינָה זוֹ שֶׁהִזְכִּיר הַיְינוּ תּוֹרַת יְרֻשָּׁה. לְפִי שֶׁנֹּחַ כְּשֶׁחִלֵּק הָאָרֶץ לְבָנָיו נָתַן אֶרֶץ כְּנַעַן לִבְנֵי שֵׁם, וְעַתָּה בָּא אֵלֶיהָ בְּתוֹרַת יְרֻשָּׁה. אָז חָשַׁב אַבְרָם שֶׁמָּא שְׁאָר יוֹרְשָׁיו שֶׁל שֵׁם יְעָרְרוּ עַל חֶלְקָם, כִּי בְּנֵי שֵׁם עֵילָם וְאַרְפַּכְשַׁד וְאַשּׁוּר וְלוּד וַאֲרָם (בראשית י:כב), וְאַבְרָם יָצָא מִן אַרְפַּכְשָׁד, וְשֶׁמָּא שְׁאָר בְּנֵי שֵׁם יְעָרְרוּ עַל הַיְרֻשָּׁה. עַל כֵּן אָמַר ״בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה״ (בראשית טו:ח) – מַה הָאוֹת שֶׁאֲנִי לְבַד הַיּוֹרֵשׁ בְּלִי עֵרְעוּר. וּבָאָה לוֹ הַתְּשׁוּבָה ״קְחָה לִי עֶגְלָה מְשֻׁלֶּשֶׁת״ וְגוֹ׳ (בראשית טו:ט). כְּדֶרֶךְ שֶׁכָּרַת ה׳ לְאַהֲרֹן בְּרִית מֶלַח עוֹלָם (במדבר יח:יט) לְסַלֵּק מֵעָלָיו עִרְעוּר שֶׁל קֹרַח, כָּךְ כָּרַת ה׳ בְּרִית לְאַבְרָם לְסַלֵּק מֵעָלָיו כָּל טוֹעֵן וּמְעַרְעֵר, כִּי זֹאת לְפָנִים לְחֹק שֶׁכָּל כּוֹרְתֵי בְּרִית עוֹבְרִים בֵּין הַגְּזָרִים כַּנּוֹדָע.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Regarding this matter that Abram asked about,** many have wondered why he requested a sign regarding the inheritance of the land but did not ask for a sign regarding the promise of offspring. I raise an additional question: Why didn’t he ask for a sign about the land immediately when the Holy One, blessed be He, first told him *To your offspring I will give this land* (Genesis 12:7)? There are many opinions regarding these questions. I say that the sign he requested was not because Abram doubted God’s promise, but rather because he wanted the Holy One, blessed be He, to make a covenant with him to remove any potential claimants or challengers. For earlier, when God said to him *I will give to your offspring*, it implied just a gift, and for this Abram did not seek a covenant, because who would challenge a gift given by God, as the world and everything in it belongs to Him, and He can give the land to whomever He wishes. However, after God said to him *to give you this land to inherit it* (Genesis 15:7), this giving that He mentioned implies inheritance. This is because when Noah divided the land among his sons, he gave the land of Canaan to the sons of Shem, and now it was coming to him as an inheritance. Then Abram thought that perhaps Shem’s other heirs would contest their portion, for the sons of Shem were Elam, Arpachshad, Ashur, Lud, and Aram. Since Abram descended from Arpachshad, perhaps the other sons of Shem would contest the inheritance. Therefore he said, *How shall I know that I will inherit it?* (Genesis 15:8) — What is the sign that I alone am the heir without contest? The answer came to him: *Take for me a three-year-old heifer* (Genesis 15:9). Just as God made an eternal salt covenant with Aaron to remove Korach’s challenge, so too God made a covenant with Abram to remove all claimants and challengers, for it was customary in those times that all who made covenants would pass between the pieces, as is known.


###### Kli Yakar on Genesis 15:9:1
[Kli Yakar on Genesis 15:9:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/15:9:1)

**קְחָה לִי עֶגְלָה מְשֻׁלֶּשֶׁת.** בְּעִנְיַן מַרְאָה זוֹ רַבּוּ הַדֵּעוֹת, אֶעֱנֶה גַּם אֲנִי חֶלְקִי וְאוֹמַר: לְפִי שֶׁמָּצִינוּ בְּהַבְטָחַת הָאָרֶץ שֶׁמַּזְכִּיר לִפְעָמִים הָאָבוֹת וְלִפְעָמִים זַרְעָם, וְהֵיכָן מָצִינוּ שֶׁהָיָה לָאָבוֹת חֵלֶק בָּאָרֶץ, הֲלֹא הָיוּ כֻּלָּם גֵּרִים בָּאָרֶץ, וְהַכָּתוּב אוֹמֵר ״כִּי לְךָ אֶתְּנֶנָּה״ (בראשית טו:ז), וּכְתִיב (שמות ו ח) ״לָתֵת אוֹתָהּ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב״ וְגוֹ׳. עַל כֵּן לָמְדוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין צ:) מִכָּאן לִתְחִיַּת הַמֵּתִים מִן הַתּוֹרָה, שֶׁנֶּאֱמַר (שמות ו ד) ״לָתֵת לָהֶם״, ״לָכֶם״ לֹא נֶאֱמַר אֶלָּא ״לָהֶם״. וְגַם זֶה מְחֻסַּר בֵּאוּר, וְכִי לִתְחִיַּת הַמֵּתִים יִנְחֲלוּ הָאָבוֹת חֵלֶק בָּאָרֶץ בָּעוֹלָם הַזֶּה?

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“Take for me a three-year-old heifer.”** Regarding this vision, there are many opinions. I too will share my interpretation. Since we find that in the promise of the land, sometimes the patriarchs are mentioned and sometimes their descendants, where do we find that the patriarchs had a portion in the land? Were they not all strangers in the land? Yet the verse states *For I will give it to you*, and it is written *to give it to Abraham, to Isaac, and to Jacob, etc.* (Exodus 6:8). Therefore, our Sages learned (Sanhedrin 90b) from here about the resurrection of the dead from the Torah, as it is said *to give to them* (Exodus 6:4) — it does not say “to you” but rather *to them*. This too requires explanation, for will the patriarchs inherit a portion in the land in this world during the resurrection of the dead?


###### Kli Yakar on Genesis 15:9:2
[Kli Yakar on Genesis 15:9:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/15:9:2)

אֶלָּא אֵין זֶה כִּי אִם הַקְּבוּרָה, שֶׁיְּקַבְּלוּ חֶלְקָם לִהְיוֹת לָהֶם מְקוֹם קְבוּרָה בָּאָרֶץ, לְפִי שֶׁכָּל מֵתֵי אֶרֶץ יִשְׂרָאֵל חַיִּין תְּחִלָּה לֶעָתִיד, כְּמוֹ שֶׁיִּתְבָּאֵר בְּעֶזְרַת ה׳ בְּפָרָשַׁת וָאֵרָא (שמות ו, ג). אֲבָל זַרְעָם קִבְּלוּ חֶלְקָם גַּם בַּחַיִּים בָּעוֹלָם הַזֶּה, וְהָאָבוֹת דַּוְקָא לְאַחַר מִיתָה שֶׁיִּחְיוּ תְּחִלָּה. עַל כֵּן הֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּמַרְאָה זוֹ: עֶגְלָה כְּנֶגֶד אַבְרָם, שֶׁנֶּאֱמַר בּוֹ (בראשית יח, ז) ״וְאֶל הַבָּקָר רָץ אַבְרָהָם״. וְעֵז כְּנֶגֶד יַעֲקֹב, שֶׁהִלְבִּישׁ עַל צַוָּארָיו עוֹרוֹת גְּדָיֵי עִזִּים. וְאַיִל כְּנֶגֶד יִצְחָק, שֶׁהִקְרִיב תְּמוּרָתוֹ אַיִל. וְכֵן פֵּרַשׁ רַשִׁ״י בְּפָרָשַׁת נָשֹׂא בְּקָרְבְּנוֹת הַנְּשִׂיאִים (במדבר ז, כא). וְתוֹר וְגוֹזָל, אֵלּוּ יִשְׂרָאֵל. ״וַיְבַתֵּר אֹתָם בַּתָּוֶךְ״ — רָמַז כִּי שְׁלֹשָׁה אָבוֹת אֵלּוּ דַּוְקָא אַחַר בִּתּוּר, דְּהַיְנוּ אַחַר מִיתָה, יְקַבְּלוּ חֶלְקָם בָּאָרֶץ, כִּי מֵתֵי אֶרֶץ יִשְׂרָאֵל חַיִּין תְּחִלָּה, אֲבָל לֹא בְּחַיֵּיהֶם. ״וְאֶת הַצִּפֹּר לֹא בָתָר״ — כִּי יִשְׂרָאֵל שֶׁנִּמְשְׁלוּ לְתוֹר וְגוֹזָל יָבוֹאוּ חַיִּים לָאָרֶץ, כִּי בָּזֶה הֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מִי וָמִי הַהוֹלְכִים לָאָרֶץ, וּבְאֵיזֶה אֹפֶן יִהְיֶה לָאָבוֹת חֵלֶק בָּאָרֶץ, וְהוּא אַחַר בִּתּוּר וּמִיתָה, דְּהַיְנוּ אַחַר הַעֲרֵב שִׁמְשָׁם בָּעוֹלָם הַזֶּה, בִּנְפֹל תַּרְדֵּמַת הַמָּוֶת עֲלֵיהֶם. זֶהוּ שֶׁנֶּאֱמַר ״וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל אַבְרָם״, כִּדְאִיתָא (קהלת יב, ב) ״עַד אֲשֶׁר לֹא תֶחְשַׁךְ הַשֶּׁמֶשׁ״, לְהוֹרוֹת, כַּד נָיֵים וְשָׁכִיב אַבְרָם, אָז יְקַבֵּל חֶלְקוֹ בָּאָרֶץ, אֲבָל לֹא עַכְשָׁיו, כִּי ״לֹא שָׁלֵם עֲוֹן הָאֱמֹרִי עַד הֵנָּה״. וּבְנֵי יִשְׂרָאֵל יִהְיוּ בָּאֵי הָאָרֶץ אַחַר הַעֲרֵב שִׁמְשׁוֹ שֶׁל אַבְרָם וְתַרְדֵּמַת הַמָּוֶת, כָּאָמוּר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Rather, this refers to nothing other than burial,** that they [the Patriarchs] would receive their portion to have a burial place in the Land [of Israel]. This is because all those who die in the Land of Israel will be the first to live again in the future, as will be explained with God’s help in Parshat Va’era (6:3). However, their descendants received their portion also during their lifetime in this world, while the Patriarchs specifically [received their portion] only after death, as they will be resurrected first. Therefore, the Holy One Blessed be He showed him in this vision: a heifer corresponding to Abram, as it is said about him *And Abraham ran to the cattle* (Genesis 18:7). And a goat corresponding to Jacob, who placed goat skins on his neck. And a ram corresponding to Isaac, who had a ram offered in his place. And so Rashi explained in Parshat Naso regarding the princes’ offerings (Numbers 7:21). And the turtledove and young pigeon correspond to Israel. *And he cut them in half* — this hints that these three Patriarchs specifically after being cut, meaning after death, would receive their portion in the Land, for those who die in the Land of Israel will live first, but not during their lifetime. *But he did not cut the bird* — because Israel, who are compared to the turtledove and young pigeon, will come to the Land alive. For in this, the Holy One Blessed be He showed him who would go to the Land and in what manner the Patriarchs would have a portion in the Land — which would be after being cut and death, meaning after their sun sets in this world, when the sleep of death falls upon them. This is what is meant by *When the sun was setting, a deep sleep fell upon Abram,* as it is said *Before the sun darkens* (Ecclesiastes 12:2). This indicates that when Abram sleeps and dies, then he will receive his portion in the Land, but not now, for *the iniquity of the Amorites is not yet complete.* And the Children of Israel would be those who enter the Land after Abram’s sun had set and the sleep of death [had come], as mentioned.


###### Kli Yakar on Genesis 15:9:3
[Kli Yakar on Genesis 15:9:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/15:9:3)

אַךְ בִּתְנַאי זֶה, כִּי גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם תְּחִלָּה, וַעֲבָדוּם. וּמַה שֶּׁהִתְחִיל בִּלְשׁוֹן יָחִיד ״זַרְעֲךָ״, וְאַחַר כָּךְ אָמַר ״וַעֲבָדוּם״ לְשׁוֹן רַבִּים, לְפִי שֶׁהַגֵּרוּת הִתְחִיל מִשֶּׁנּוֹלַד יִצְחָק וְהָאָבוֹת הָיוּ יְחִידִים, אֲבָל הָעַבְדוּת הִתְחִיל אַחַר שֶׁנִּתְרַבּוּ. וּמַה שֶּׁנֶּאֱמַר ״בְּאֶרֶץ לֹא לָהֶם״, יֵשׁ אוֹמְרִים שֶׁקָּאֵי עַל אַנְשֵׁי הָאָרֶץ, כִּי גַם הֵמָּה גֵּרִים בְּאַרְצָם, כְּמוֹ שֶׁלָּמְדוּ מִן הַפָּסוּק (בראשית מז כא) ״וְאֶת הָעָם הֶעֱבִיר אֹתוֹ לֶעָרִים״, כְּדֵי שֶׁלֹּא יִקְרְאוּ אֶת יִשְׂרָאֵל גּוֹלִים. וּמַה שֶּׁהִזְכִּיר אַרְבָּעָה דְּבָרִים: גֵּרוּת, וְעַבְדוּת, וְעִנּוּי, וְרִחוּק הַשְּׁכִינָה בְּאֶרֶץ לֹא לָהֶם, יִתְבָּאֵר בְּעֶזְרַת ה׳ לְקַמָּן פָּרָשַׁת וָאֵרָא (שמות ו ו). וְטַעַם לְמִסְפַּר אַרְבַּע מֵאוֹת יִתְבָּאֵר בְּעֶזְרַת ה׳ פָּרָשַׁת חַיֵּי שָׂרָה (בראשית כג טז).

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**However, [it comes] with this condition:** *Your offspring shall be strangers in a land not their own* (Genesis 15:13). Initially [it is written in] the singular form *your offspring*, but afterwards it states *and they will serve them* in the plural form. This is because the state of being strangers began when Isaac was born and the forefathers were individuals, but the servitude began after they had multiplied. Regarding what is said *in a land not their own*, some say this refers to the people of the land [Egypt], for they too were strangers in their own land, as learned from the verse *And he transferred the people to cities* (Genesis 47:21), so that they would not call the Israelites exiles. And regarding the mention of four things — being strangers, servitude, affliction, and the distance of the Divine Presence in a land not their own — this will be explained, God willing, later in Parshat Va’era (6:6). And the reason for the number four hundred will be explained, God willing, in Parshat Chayei Sarah (23:16).