## Ramban on Genesis Chapter 15

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

**הָיָה דְבַר ה' אֶל אַבְרָם בַּמַּחֲזֶה** זָכָה עַתָּה אַבְרָהָם לִהְיוֹת לוֹ דְּבַר ה' בַּמַּחֲזֶה בַּיּוֹם, כִּי מִתְּחִלָּה הָיְתָה נְבוּאָתוֹ בְּמַרְאוֹת הַלַּיְלָה. וְטַעַם "הָיָה דְבַר ה' אֶל אַבְרָם בַּמַּחֲזֶה" כְּטַעַם "וְכָל הָעָם רֹאִים אֶת הַקּוֹלֹת" (שמות כ יח), וְסוֹדָם לְיוֹדְעֵי חֵן:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THE WORD OF THE ETERNAL CAME UNTO ABRAM IN A VISION. Abraham now merited that the word of G-d should come to him in a daytime vision for at first his prophecy came to him in nocturnal visions. The meaning of the word *bemachzeh* (in a vision) is as in the meaning of the verse, *And all the people saw the thunderings*,²²⁰ and the secret thereof is known to those who are learned in the mysteries of the Torah.

footnotes:
²²⁰ Exodus 20:18.


###### Ramban on Genesis 15:1:2
[Ramban on Genesis 15:1:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/15:1:2)

**אַל תִּירָא אַבְרָם** הָיָה מִתְיָרֵא מִשְּׁנֵי דְּבָרִים, מִן הַמְּלָכִים פֶּן יַרְבּוּ צִבְאֹתָם עָלָיו הֵם אוֹ הָעוֹמְדִים תַּחְתָּם וּבַמִּלְחָמָה יֵרֵד וְנִסְפָּה, אוֹ יוֹמוֹ יָבֹא לָמוּת בְּלֹא זֶרַע. וְהִבְטִיחוֹ כִּי הוּא יִהְיֶה מָגֵן בַּעֲדוֹ מֵהֶם, וְעוֹד יִהְיֶה שְׂכַר לֶכְתּוֹ עִם ה' הַרְבֵּה מְאֹד:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
FEAR NOT ABRAM. Abraham feared two things: that the four kings — either they or their successors — might increase their forces against him and he would go down into the battle and perish, or that his day shall come to die without child. [To remove these two fears from Abraham, the Eternal] promised him that He will be his shield against them, and that his reward for walking with G-d shall be very great.


###### Ramban on Genesis 15:2:1
[Ramban on Genesis 15:2:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/15:2:1)

**וַיֹּאמֶר אַבְרָם ה' אֱלֹהִים מַה תִּתֶּן לִי** הִנֵּה הִצַּלְתַּנִי מִן הַמְּלָכִים, אֲבָל מִן הַכָּרֵת לֹא הִבְטַחְתָּ אוֹתִי, רַק אָמַרְתָּ שֶׁתַּרְבֶּה לִי שָׂכָר הַרְבֵּה, וּמָה יִהְיֶה שְׂכָרִי בְּלֹא בָּנִים. וְהִנֵּה לֹא עָלָה בְּדַעְתּוֹ שֶׁיִּהְיֶה הַשָּׂכָר הַגָּדוֹל הַזֶּה עוֹלָם הַבָּא, כִּי זֶה אֵין צֹרֶךְ לְהַבְטָחָה, כִּי כָל עוֹבֵד אֱלֹהִים יִמְצָא חַיִּים לְפָנָיו, אַךְ בָּעוֹלָם הַזֶּה יֵשׁ צַדִּיקִים שֶׁמַּגִּיעַ עֲלֵיהֶם כְּמַעֲשֵׂה הָרְשָׁעִים, עַל כֵּן צְרִיכִים בִּטָּחוֹן. וְעוֹד כִּי "הַרְבֵּה מְאֹד", לֵאמֹר שֶׁיִּזְכֶּה לִשְׁתֵּי שֻׁלְחָנוֹת בְּכָל הַטּוֹב הָרָאוּי לַצַּדִּיקִים הַגְּמוּרִים מֵאֵין עֹנֶשׁ כְּלָל. וְעוֹד כִּי הַהַבְטָחָה לְמָה שֶׁהָיָה מִתְיָרֵא מִמֶּנּוּ, וְחָזַר וּפֵרֵשׁ לוֹ הַבְטָחָתוֹ שֶׁלֹּא יִפְחַד גַּם מִזֶּה, כִּי יָשִׂים זַרְעוֹ כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב. וְיֵשׁ עָלֶיךָ לִשְׁאֹל, שֶׁכְּבָר נֶאֱמַר לוֹ לְאַבְרָהָם (בראשית י"ג:ט"ו) "כִּי אֶת כָּל הָאָרֶץ אֲשֶׁר אַתָּה רֹאֶה לְךָ אֶתְּנֶנָּה וּלְזַרְעֲךָ עַד עוֹלָם וְשַׂמְתִּי אֶת זַרְעֲךָ כַּעֲפַר הָאָרֶץ", וְאֵיךְ יֹאמַר עַתָּה "וְאָנֹכִי הוֹלֵךְ עֲרִירִי" "וְהִנֵּה בֶן בֵּיתִי יוֹרֵשׁ אֹתִי", וְלָמָּה לֹא הֶאֱמִין בַּנְּבוּאָה הָרִאשׁוֹנָה כַּאֲשֶׁר יַאֲמִין בָּזֹאת. וְהַתְּשׁוּבָה כִּי הַצַּדִּיקִים לֹא יַאֲמִינוּ בְּעַצְמָם בְּחָטְאָם בִּשְׁגָגָה, וְכָתוּב (ירמיהו יח ט) רֶגַע אֲדַבֵּר עַל גּוֹי וְעַל מַמְלָכָה לִבְנֹת וְלִנְטֹעַ וְשָׁב הַגּוֹי הַהוּא וְעָשָׂה הָרַע לְפָנַי וְנִחַמְתִּי עַל הַטּוֹבָה. וְהִנֵּה רָאָה עַצְמוֹ בָּא בַּיָּמִים וְלֹא נִתְקַיְּמָה נְבוּאָתוֹ, וְחָשַׁב כִּי חֲטָאָיו מָנְעוּ הַטּוֹב. וְאוּלַי חָשַׁשׁ עַתָּה פֶּן יֵעָנֵשׁ עַל הַנְּפָשׁוֹת שֶׁהָרַג, כְּדִבְרֵי רַבּוֹתֵינוּ (ב"ר מד ה), וְכַלָּשׁוֹן הַזֶּה אָמְרוּ בִּבְרֵאשִׁית רַבָּה (בראשית רבה ע"ו:ב') "וַיִּירָא יַעֲקֹב מְאֹד וַיֵּצֶר לוֹ" (בראשית ל"ב:ח'), מִכָּאן שֶׁאֵין הַבְטָחָה לַצַּדִּיקִים בָּעוֹלָם הַזֶּה וְכוּ':

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND ABRAM SAID, O LORD ETERNAL, WHAT WILT THOU GIVE ME? “Behold, Thou hast saved me from the kings, but Thou hast not assured me against extinction. Thou hast only said that Thou wilt give me great reward, but what can my reward be without children?”
Now it had not occurred to Abraham that this great reward would be in the World to Come for there is no necessity for such a promise; every servant of G-d will find life in the hereafter before him. But in this world *there are righteous men, unto whom it happened according to the work of the wicked*.²²¹ It is for this reason that the righteous have need of assurance. Moreover, *very great*²²² implies that he will merit both worlds²²³ with all the best therein without any punishment whatever as befits the really righteous people. Moreover, an assurance is given for that which a person fears. [Hence, he needed no assurance concerning the hereafter. But he feared being childless; therefore G-d] rejoined and explained that His assurance included that he should not fear this either, as He will make his children *as the stars of heaven for multitude*.²²⁴
You may ask: Has it not been told to Abraham already, *For all the land which thou seest, to thee will I give it, and to thy seed forever. And I will make thy seed as the dust of the earth*,²²⁵ and so, how could Abraham now say, *Since I go childless…lo, my household slave will be mine heir?*²²⁶ And why did he not believe in the first prophecy, as he would believe in this [second one which G-d will now relate to him?] The answer is that the righteous ones have no trust in themselves, fearing they might have sinned in error. Thus it is written *At one instant I may speak concerning a nation, and concerning a kingdom, to build and plant it; but if that nation turn and do evil before Me, then I repent of the good*.²²⁷ Now when Abraham saw himself advanced in years and the first prophecy concerning him had not yet been fulfilled, he thought that his sins had withheld that good from him.²²⁸, 5:25. And perhaps he now feared that he would be punished for the people that he killed in the war, as our Rabbis have said.²²⁹ They have expressed a similar thought in Bereshith Rabbah:²³⁰, 76:2. “*Then Jacob was greatly afraid and was distressed*.²³¹ From this we derive the principle that there is no assurance for the righteous ones in this world, etc.”

footnotes:
²²¹ Ecclesiastes 8:14.
²²² Thy reward shall be ‘very great.’
²²³ “Both worlds,” literally “two tables,” a Rabbinic figure of speech (Berachoth 5 b) signifying access to the best of this world and also of the hereafter.
²²⁴ Deuteronomy 1:10.
²²⁵ Above, 13:15-16.
²²⁶ Verses 2-3 here.
²²⁷ Jeremiah 18:9-10, with some changes.
²²⁸ See ibid.
²²⁹ Bereshith Rabbah 44:5.
²³⁰ Ibid.
²³¹ Genesis 32:8.


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

**מַה תִּתֶּן לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי** פֵּרְשׁוּ בּוֹ (יב"ע) אֲנִי מֵת בְּלֹא בָּנִים, כְּטַעַם "כִּי הֹלֵךְ הָאָדָם אֶל בֵּית עוֹלָמוֹ" (קהלת יב ה). וְהַנָּכוֹן בְּעֵינַי כִּי מִתְּחִלָּה יִתְאוֹנֵן מָה יִהְיֶה שְׂכָרִי אַחֲרֵי שֶׁאֵין לִי בָּנִים, וְאָנֹכִי הוֹלֵךְ נָע וָנָד בְּאֶרֶץ נָכְרִיָּה יְחִידִי כְּעַרְעָר בָּעֲרָבָה, אֵין יוֹצֵא וְאֵין בָּא בְּבֵיתִי זוּלָתִי אֱלִיעֶזֶר אִישׁ נָכְרִי אֲשֶׁר לָקַחְתִּי לִי מִדַּמֶּשֶׂק, לֹא מִבֵּית אָבִי וְלֹא מֵאַרְצִי, וְאַחַר כָּךְ אָמַר "הֵן לִי לֹא נָתַתָּה זָרַע" כַּאֲשֶׁר הִבְטַחְתַּנִי, וְהִנֵּה בֶּן בֵּיתִי הַנִּזְכָּר יוֹרֵשׁ אוֹתִי, כִּי זָקַנְתִּי וְיָבֹא עִתִּי בְּלֹא זֶרַע, וְהִנֵּה אֲנִי עָנוּשׁ וְאָבַד שְׂכָרִי אֲשֶׁר הִבְטַחְתַּנִי בּוֹ בָּרִאשׁוֹנָה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
WHAT WILT THOU GIVE ME, SINCE I ‘HOLECH’ (GO) CHILDLESS? They²³² have explained the word *holech* as meaning “I die childless,” even as is the meaning of that word in the verse, *For man is ‘holech’ (going) to his eternal home*.²³³ here refers to death, so in the words of Abraham it has the same connotation.
The correct interpretation appears to me to be that at first he [Abraham] complained: “What can my reward be since I have no children and I go as a vagrant and vagabond alone in a strange land, *like a tamarisk in the desert*,²³⁴ *no one going out, and no one coming in*²³⁵ in my house except Eliezer, a stranger that I brought to me from Damascus, not from my family, and not from my country.” Then Abraham said, “*Behold, to me Thou hast given no seed*²³⁶ as Thou hast promised me, and lo my household slave, the one mentioned, will be mine heir, as I am old without child, and my time will come to die childless. I am thus punished, having lost the reward which Thou hast promised me at first.”

footnotes:
²³² Jonathan and R’dak. Jonathan translates: “For I pass from the world.” R’dak expressly says that Abraham feared that he might “die” childless.
²³³ Ecclesiastes 12:5. Now just as holech
²³⁴ Jeremiah 17:6.
²³⁵ Joshua 6:1.
²³⁶ Verse 3 here.


###### Ramban on Genesis 15:4:1
[Ramban on Genesis 15:4:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/15:4:1)

**וְהִנֵּה דְבַר ה' אֵלָיו לֵאמֹר לֹא יִירָשְׁךָ זֶה** בַּעֲבוּר הֱיוֹת לוֹ הַבֵּן הַיּוֹרֵשׁ אַחֲרֵי זִקְנָתוֹ לֹא הִבְטִיחוֹ רַק עַל הַיְּרֻשָּׁה, שֶׁלֹּא יִדְאַג כִּי זַרְעוֹ יִירָשֶׁנּוּ. וְטַעַם "וְהִנֵּה דְבַר ה' אֵלָיו" כִּי עוֹד בְּפִיו "וְהִנֵּה בֶן בֵּיתִי יוֹרֵשׁ אֹתִי" וּבָא אֵלָיו פִּתְאוֹם דְּבַר הַשֵּׁם לֵאמֹר "לֹא יִירָשְׁךָ זֶה":

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND, BEHOLD, THE WORD OF THE ETERNAL CAME UNTO HIM, SAYING: THIS MAN SHALL NOT BE THINE HEIR. Since Abraham had his son who would be his heir after his old age, the Eternal assured him only concerning the inheritance,²³⁷ i.e., that he should not worry, and his seed will inherit it.
The meaning of the expression, *And, behold, the word of the Eternal came unto him*, is that while Abraham was still saying, *And, lo, my household slave will be mine heir*, the word of G-d suddenly came to him, saying *This man shall not be thine heir*.

footnotes:
²³⁷ Ramban here suggests that Abraham’s faith in the first promise (see above, Note 223) remained unshaken. However, as he grew older, he feared that if his son will be born near the time of his death, Eliezer will do with the child as he pleases, and he instead will become his heir. On this matter of inheritance G-d now assured Abraham that he should not worry for his seed will inherit him. (Tur.)


###### Ramban on Genesis 15:5:1
[Ramban on Genesis 15:5:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/15:5:1)

**וַיּוֹצֵא אוֹתוֹ הַחוּצָה** לְפִי פְּשׁוּטוֹ הוֹצִיאוֹ מֵאָהֳלוֹ אֶל הַחוּץ לִרְאוֹת הַכּוֹכָבִים. וּלְפִי מִדְרָשׁוֹ אָמַר לוֹ צֵא מֵאִצְטַגְנִינוּת שֶׁלְּךָ, שֶׁרָאִיתָ בַּמַּזָּלוֹת שֶׁאֵינְךָ עָתִיד לְהַעֲמִיד בֵּן, אַבְרָם אֵין לוֹ בֵּן, אַבְרָהָם יֵשׁ לוֹ בֵּן, שָׂרַי לֹא תֵלֵד, שָׂרָה תֵּלֵד, לְשׁוֹן רַשִׁ"י (רש"י על בראשית ט"ו:ה'). וְהִנֵּה אַבְרָם הוֹלִיד אֶת יִשְׁמָעֵאל. אֲבָל פֵּרוּשׁ הַמִּדְרָשׁ כִּי אַבְרָם מְבַקֵּשׁ בֵּן יוֹרֵשׁ אוֹתוֹ, כְּמוֹ שֶׁאָמַר **וְהִנֵּה בֶן בֵּיתִי יוֹרֵשׁ אֹתִי**, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לוֹ "לֹא יִירָשְׁךָ זֶה כִּי אִם אֲשֶׁר יֵצֵא מִמֵּעֶיךָ הוּא יִירָשֶׁךָ", וְצֵא מִן הָאִצְטַגְנִינוּת שֶׁלְּךָ, אַבְרָם אֵינוֹ מוֹלִיד בֵּן לְיָרְשׁוֹ, אֲבָל אַבְרָהָם מוֹלִיד בֵּן לְיָרְשׁוֹ. וְיִתָּכֵן שֶׁהָיָה הָאִצְטַגְנִינוּת עַל זִוּוּגָם, שֶׁאַבְרָם וְשָׁרַי לֹא יוֹלִידוּ זֶה מִזֶּה וְאַבְרָהָם וְשָׂרָה יוֹלִידוּ. אֲבָל לְפִי דַּעְתִּי שָׂרָה תּוֹסֶפֶת בַּמִּדְרָשׁ לוֹמַר שֶׁהָיָה כֵּן גַּם בְּשָׂרָה, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא הִבְטִיחוֹ עַתָּה בְּשָׂרָה, וְגַם בְּעֵת נְבוּאַת הַמִּילָה עֲדַיִן הָיָה אַבְרָהָם מִסְתַּפֵּק בְּשָׂרָה שֶׁתֵּלֵד:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE BROUGHT HIM FORTH OUTSIDE. According to the simple interpretation of Scripture it means that He brought him forth from his tent into the open so that he could see the stars. And according to the Midrash its explanation is as follows: G-d said to him, “Leave your astrological speculations, for you have seen by the constellations that you are not destined to raise a son. “Abram” indeed may not have a son, but “Abraham” will have a son; “Sarai” will not bear a child, but “Sarah” will bear a child. Thus the language of Rashi.
But ‘Abram’ did have Ishmael!²³⁸
The meaning of the Midrash, however, is that Abram sought a son who would qualify to become his heir, [which excluded Ishmael, who would not inherit him], even as he said, *And, lo, my household slave will be mine heir*.²³⁶ The Holy One, blessed be He, then said to him, “This man shall not be thine heir, but one born of thine own body shall be thine heir,²³⁹ and leave your astrological speculations. ‘Abram’ will not have a son as his heir, but ‘Abraham’ will have a son as his heir.”
It is also possible that the astrological speculation concerned the pair together, namely, the “Abram and Sarai” as a pair will not beget children, and the Eternal now assured him that “Abraham and Sarah” will beget children. In my opinion, however, [the Divine assurance now given to Abraham did not mention Sarah, rather], her name is an addition on the part of the Midrash, meaning that such indeed was the case also with Sarah.²⁴⁰ The Holy One, blessed be He, however, did not assure him concerning Sarah at the present time. Even at the time of the prophecy concerning the circumcision, Abraham was still in doubt whether “Sarah” would bear a child.²⁴¹

footnotes:
²³⁸ Further, 16:15. How then could the Midrash say, “‘Abram’ indeed may not have a son?”
²³⁶ Verse 3 here.
²³⁹ Verse 4 here.
²⁴⁰ That “Sarai” will not bear a child, but “Sarah” will.
²⁴¹ See further, 17:17.


###### Ramban on Genesis 15:6:1
[Ramban on Genesis 15:6:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/15:6:1)

**וְהֶאֱמִן בַּה' וַיַּחְשְׁבֶהָ לוֹ צְדָקָה** פֵּרֵשׁ רַשִׁ"י (רש"י על בראשית ט"ו:ו'), הַקָּדוֹשׁ בָּרוּךְ הוּא חָשַׁב לוֹ צְדָקָה וּזְכוּת עַל הַאֲמָנָה שֶׁהֶאֱמִין בּוֹ. וְאֵינִי מֵבִין מָה הַזְּכוּת הַזֹּאת, לָמָּה לֹא יַאֲמִין בֵּאלֹהֵי אָמֵן וְהוּא הַנָּבִיא בְּעַצְמוֹ, וְלֹא אִישׁ אֵל וִיכַזֵּב, וּמִי שֶׁהֶאֱמִין לִשְׁחֹט אֶת בְּנוֹ הַיָּחִיד הָאָהוּב וּשְׁאָר הַנִּסְיוֹנוֹת אֵיךְ לֹא יַאֲמִין בִּבְשׂוֹרָה טוֹבָה. וְהַנָּכוֹן בְּעֵינַי כִּי יֹאמַר שֶׁהֶאֱמִין בַּה' וְחָשַׁב כִּי בְּצִדְקוֹ שֶׁל הקב"ה יִתֵּן לוֹ זֶרַע עַל כָּל פָּנִים, לֹא בְּצִדְקַת אַבְרָם וּבִשְׂכָרוֹ, אַף עַל פִּי שֶׁאָמַר לוֹ "שְׂכָרְךָ הַרְבֵּה מְאֹד", וּמֵעַתָּה לֹא יִירָא פֶּן יִגְרֹם הַחֵטְא, וְאַף עַל פִּי שֶׁבַּנְּבוּאָה הָרִאשׁוֹנָה חָשַׁב שֶׁתִּהְיֶה עַל תְּנַאי כְּפִי שְׂכַר מַעֲשָׂיו, עַתָּה כֵּיוָן שֶׁהִבְטִיחוֹ שֶׁלֹּא יִירָא מִן הַחֵטְא וְיִתֵּן לוֹ זֶרַע הֶאֱמִין כִּי נָכוֹן הַדָּבָר מֵעִם הָאֱלֹהִים, אֱמֶת לֹא יָשׁוּב מִמֶּנָּה, כִּי צִדְקַת ה' הִיא וְאֵין לָהּ הֶפְסֵק, כְּעִנְיָן שֶׁכָּתוּב (ישעיהו מה כג) בִּי נִשְׁבַּעְתִּי נְאֻם ה' יָצָא מִפִּי צְדָקָה דָּבָר וְלֹא יָשׁוּב. אוֹ יֹאמַר כִּי אַבְרָהָם הֶאֱמִין שֶׁיִּהְיֶה לוֹ זֶרַע יוֹרֵשׁ עַל כָּל פָּנִים, והקב"ה עוֹד חָשַׁב לוֹ הַהַבְטָחָה הַזּוֹ שֶׁהִבְטִיחוֹ צְדָקָה, כִּי בְּצִדְקַת ה' יַעֲשֶׂה כֵּן, כְּמוֹ "אֱלֹהִים חֲשָׁבָהּ לְטוֹבָה" (בראשית נ':כ'), וְכֵן "וַתֵּחָשֶׁב לוֹ לִצְדָקָה" (תהלים קו לא) דְּפִנְחָס, שֶׁחָשַׁב לוֹ הַבְטָחָתוֹ זוֹ שֶׁבָּטַח בַּשֵּׁם בַּמַּעֲשֶׂה הַהוּא לִצְדָקָה לְדוֹר וָדוֹר, כִּי לְעוֹלָם יִשְׁמֹר לוֹ הָאֵל בַּעֲבוּרָהּ צִדְקָתוֹ וְחַסְדּוֹ, כְּדֶרֶךְ "לְעוֹלָם אֶשְׁמָר לוֹ חַסְדִּי" (שם פט כט):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE BELIEVED IN THE ETERNAL; AND HE ACCOUNTED IT TO HIM FOR RIGHTEOUSNESS. Rashi’s explanation is: The Holy One, blessed be He, accounted it to Abraham for righteousness and merit because of the faith with which he had trusted in Him.
But I do not understand the nature of this merit. Why should he not believe in the G-d of truth, and he himself is the prophet, and *G-d is not a man, that He should lie?*²⁴² Furthermore, he who believed [and on the basis of this belief was ready] to sacrifice his only son, the beloved one, and withstood the rest of the trials, how could he not believe a good tiding?
The correct interpretation appears to me to be that the verse is stating that Abraham believed in G-d and he considered it due to the righteousness of the Holy One, blessed be He, that He would give him a child under all circumstances, and not because of Abram’s state of righteousness and his reward, even though He told him, *Your reward shall be very great*.²⁴³ Thus from now on he would no longer have to fear that sin might prevent the fulfillment of the promise. Now although in the case of the first prophecy²⁴⁴ Abraham had thought that the promise was conditional upon the recompense for his deeds, yet now since He promised him that he should have no fear on account of sin and that He will give him a child, he believed that *the thing is established by G-d*,²⁴⁵ *truth He will not turn from it*.²⁴⁶ For since this is a matter of the righteousness of G-d, it has no break in continuity, even as it is written, *By Myself have I sworn, saith the Eternal, the word is gone forth from My mouth in righteousness, and shall not come back*.²⁴⁷
It may be that the verse is stating that Abraham believed that he would have a child as an heir under all circumstances, but the Holy One, blessed be He, accounted to him that this promise He had assured him would in addition be as righteousness²⁴⁸ since in His righteousness G-d did so, just as it says, *G-d thought it for good*.²⁴⁹ A similar case is the verse regarding Phinehas: *And that was accounted unto him for righteousness*,²⁵⁰ meaning that the trust he [Phinehas] has in G-d when committing that particular deed²⁵¹ was accounted as righteousness unto all generations since G-d will forever keep His righteousness and kindness for every generation on account of [Phinehas’ deed, and this recompense transcends any strictly merited reward]. This is similar to that which is stated, *Forever will I keep for him My mercy*.²⁵²

footnotes:
²⁴² Numbers 23:19.
²⁴³ Above, Verse 1.
²⁴⁴ See above, Note 223, and Ramban to Verse 2.
²⁴⁵ Further, 41:32.
²⁴⁶ Psalms 132:11.
²⁴⁷ Isaiah 45:23. “Saith the Eternal” is here an addition based upon Genesis 22:16.
²⁴⁸ Ramban is now suggesting that Abraham did consider his having a child as being a reward for his deeds, but the Holy One, blessed be He, accounted it to him as an act of righteousness in order not to diminish his future reward for his good deeds.
²⁴⁹ Further, 50:20.
²⁵⁰ Psalms 106:31.
²⁵¹ See Numbers 25:7-8.
²⁵² Psalms 89:29.


###### Ramban on Genesis 15:7:1
[Ramban on Genesis 15:7:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/15:7:1)

**אֲנִי ה' אֲשֶׁר הוֹצֵאתִיךָ מֵאוּר כַּשְׂדִּים לָתֶת לְךָ אֶת הָאָרֶץ הַזֹּאת לְרִשְׁתָּהּ** כְּבָר פֵּרַשְׁתִּי זֶה (רמב"ן על בראשית י"א:כ"ח), כִּי יֹאמַר מֵעֵת שֶׁהוֹצֵאתִיךָ מֵאוּר כַּשְׂדִּים וְעָשִׂיתִי לְךָ נֵס הָיָה הָרָצוֹן לְפָנַי לָתֵת לְךָ הָאָרֶץ הַזֹּאת, וְהִנֵּה עַתָּה לֹא גָּזַר שֶׁיִּתְּנֶנָּה לוֹ אֲבָל אָמַר שֶׁהוֹצִיאוֹ מֵאוּר כַּשְׂדִּים עַל דַּעַת שֶׁיִּתְּנֶנּוּ לוֹ, וְלָכֵן חָשַׁשׁ אַבְרָהָם פֶּן יִהְיֶה בִּירֻשַּׁת הָאָרֶץ תְּנַאי הַמַּעֲשִׂים, אַף עַל פִּי שֶׁאָמַר לוֹ פַּעֲמַיִם (לעיל יב ז יג טו) "לְזַרְעֲךָ אֶתֵּן אֶת הָאָרֶץ הַזֹּאת", כִּי עַתָּה לֹא יִגְזֹר הַמַּתָּנָה כַּאֲשֶׁר גָּזַר לוֹ זֶרַע, וְלָכֵן אָמַר "בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה", וְאֵינוֹ כִּשְׁאֵלַת "מָה אוֹת" (מלכים ב כ ח). וְגַם הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא עָשָׂה עִמּוֹ כִּשְׁאָר הָאֹתוֹת לְהַרְאוֹת לוֹ אוֹת אוֹ מוֹפֵת בְּדָבָר נִפְלָא, אֲבָל בִּקֵּשׁ אַבְרָהָם שֶׁיֵּדַע יְדִיעָה אֲמִתִּית שֶׁיִּירָשֶׁנָּה וְלֹא יִגְרֹם חֶטְאוֹ אוֹ חֵטְא זַרְעוֹ לְמָנְעָהּ מֵהֶם, אוֹ שֶׁמָּא יַעֲשׂוּ הַכְּנַעֲנִים תְּשׁוּבָה וִיקַיֵּם בָּהֶם "רֶגַע אֲדַבֵּר עַל גּוֹי וְעַל מַמְלָכָה לִנְתוֹשׁ וְלִנְתוֹץ לְהַאֲבִיד וְשָׁב הַגּוֹי הַהוּא מֵרָעָתוֹ וְנִחַמְתִּי עַל הָרָעָה" (ירמיהו יח ז), וְהַקָּדוֹשׁ בָּרוּךְ הוּא כָּרַת עִמּוֹ בְּרִית שֶׁיִּירָשֶׁנָּה עַל כָּל פָּנִים:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
I AM THE ETERNAL WHO BROUGHT THEE OUT OF UR OF THE CHALDEES, TO GIVE THEE THIS LAND TO INHERIT IT. I have already explained this verse²⁵³ as stating: “From the time I brought you out of Ur of the Chaldees and performed a miracle for you [which saved your life], it was the Will before Me to give you this land.” But at this present moment He did not decree giving it to Abraham, rather he said that He had brought him out of Ur of the Chaldees with the intention of giving it to him. It was for this reason that Abraham feared lest a condition of good deeds be attached to the inheritance of the land even though He already had told him twice, *Unto thy seed will I give this land*,²⁵⁴, 12:7; 13:15. since He did not decree the gift of the land now as He did decree to give him a child. Therefore, Abraham said, *Whereby shall I know that I shall inherit it?*²⁵⁵ This is not similar to the question of Hezekiah, *What shall be the sign that the Eternal will heal me?*²⁵⁶ The Holy One, blessed be He, also did not act with Abraham as He did with the other signs by showing him a sign or wonder in some miraculous matter.²⁵⁷ But Abraham desired to have definite knowledge that he would inherit the land and that neither his sin nor that of his seed would withhold it from them. Or perhaps the Canaanites might repent, in which case the following verse might apply to them: *At one instant I may speak concerning a nation, and concerning a kingdom, to pluck up and to break down and destroy it; but if that nation turn from their evil… I repent of the evil that I thought to do unto it*.²⁵⁸ And then the Holy One, blessed be He, made a covenant with him that he will inherit the land under all circumstances.

footnotes:
²⁵³ Above, 11:28.
²⁵⁴ Ibid.
²⁵⁵ Verse 8. Meaning: “How shall I know that this gift of the land will be an enduring one, unaffected by my sins?” This interpretation is clearly stated by Ramban further on in the text.
²⁵⁶ II Kings 20:8.
²⁵⁷ Instead, He made a covenant with him to inherit the land by all means. (Tur.)
²⁵⁸ Jeremiah 18:7-8.


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

**עֶגְלָה מְשֻׁלֶּשֶׁת וְעֵז מְשֻׁלֶּשֶׁת** פֵּרֵשׁ רַבִּי אַבְרָהָם בַּת שָׁלֹשׁ שָׁנִים, אֲבָל אוּנְקְלוֹס (תרגום אונקלוס על בראשית ט"ו:ט') אָמַר שָׁלֹשׁ, וְכֵן הַדָּבָר, כִּי בַּת שָׁלֹשׁ לֹא תִּקָּרֵא עֶגְלָה, כְּמוֹ שֶׁשָּׁנִינוּ (פרה א א) וַחֲכָמִים אוֹמְרִים עֶגְלָה בַּת שְׁתַּיִם פָּרָה בַּת שָׁלֹשׁ. וְרָמַז כִּי שְׁלֹשָׁה קָרְבָּנוֹת מֵהֶן יַקְרִיבוּ לְפָנָיו זַרְעוֹ, הָעוֹלָה וְהַחַטָּאת וְהַשְּׁלָמִים, כִּי הָאָשָׁם כְּחַטָּאת הוּא, אֵין בֵּינֵיהֶם לְבַד הַשֵּׁם. וְיִתָּכֵן שֶׁיִּהְיֶה טַעַם "מְשֻׁלֶּשֶׁת", שֶׁיָּבִיא אוֹתָן רְצוּפוֹת וְיִהְיֶה כָּל מִין לְבַד, וְכֵן "כִּי מְשֻׁלָּשׁוֹת הֵנָּה" (יחזקאל מב ו), שֶׁהָיוּ הַלְּשָׁכוֹת הָעֶלְיוֹנוֹת וְהַתִּיכוֹנוֹת וְהַתַּחְתּוֹנוֹת:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
A HEIFER ‘MESHULESHETH’ AND A SHE-GOAT ‘MESHULESHETH.’ Rabbi Abraham ibn Ezra explained the word *meshulesheth* as meaning three years old. But Onkelos said “three.”²⁵⁹ This is indeed correct since a three-year old cow is no longer called *eglah* (heifer), just as we have learned in a Mishnah:²⁶⁰ (heifer) it cannot therefore refer to a three-year old, as Ibn Ezra says. “But the Sages say that an *eglah* (heifer) is two years old; a *parah* (cow) is three years old.”
The allusion here is to the three sacrifices²⁶¹ which his seed will bring from them before Him: the Whole-offering, the Sin-offering and the Peace-offering. And as for the Guilt-offering, that is like the Sin-offering,²⁶² the difference between them being merely in the name.
It is possible that the meaning of the word *meshulesheth* is that he bring the three of them consecutively, each kind remaining separate. A similar use of this word is found in the verse, *For they were in ‘meshulashoth’ (three) stories*,²⁶³ meaning that there were upper, middle and lower chambers.

footnotes:
²⁵⁹ “Three heifers and three she-goats.” (Onkelos.)
²⁶⁰ Parah 1:1. And here when the verse says eglah
²⁶¹ The heifer, the she-goat and the ram.
²⁶² Leviticus 7:7.
²⁶³ Ezekiel 42:6.


###### Ramban on Genesis 15:10:1
[Ramban on Genesis 15:10:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/15:10:1)

**וַיְבַתֵּר אוֹתָם בַּתָּוֶךְ** לִכְרֹת עִמּוֹ בְּרִית לַעֲבֹר בֵּין הַבְּתָרִים הָאֵלֶּה. וְנִרְמָז לוֹ גַּם כֵּן כִּי מֵאֵלֶּה יִהְיֶה כָּל קָרְבָּן בַּבְּהֵמָה וּבָעוֹף, כִּי הַגּוֹזָל בֶּן יוֹנָה, וְאָמַר בּוֹ גּוֹזָל שֶׁלֹּא הֻכְשְׁרוּ בַּמִּין הַהוּא אֶלָּא הַקְּטַנִּים. וְאַף עַל פִּי שֶׁכָּל קְטַנֵּי הָעוֹפוֹת יִקָּרְאוּ גּוֹזָלִים, שֶׁנֶּאֱמַר (דברים לב יא) "כְּנֶשֶׁר יָעִיר קִנּוֹ עַל גּוֹזָלָיו יְרַחֵף", הֵבִין אַבְרָהָם מֵעַצְמוֹ הַמִּין הַנִּבְחָר, אוֹ הִקְרִיב בֶּן יוֹנָה בִּרְצוֹנוֹ וְהַכָּתוּב בָּחַר לְעוֹלָם בַּמִּין אֲשֶׁר הִקְרִיב הַזָּקֵן. וְהִנֵּה יָדַע שֶׁאֵלֶּה יִהְיוּ הַקָּרְבָּנוֹת, וְכָל הַקָּרְבָּנוֹת יְבַתְּרוּ הָעוֹלָה לִנְתָחִים, וְהַשְּׁלָמִים לְחָזֶה וְשׁוֹק וַחֲלָבִים, וְהַחַטָּאת וְהָאָשָׁם לְחֶלְבֵיהֶן:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE DIVIDED THEM IN THE MIDST. This he did in order that He make the covenant with him, to pass between these parts.
He thereby alluded to Abraham that all sacrifices of cattle and fowl will be from these species since the *gozeil* (young pigeon) mentioned here²⁶⁴ is identical with the *ben yonah* (young pigeon) mentioned in the Book of Leviticus.²⁶⁵ Here it is called *gozeil* to indicate that only the young of this specie are fit for sacrifices. Now even though all young fowl are called *gozlim* — as it is said, *As an eagle that stirreth up her nest, hovereth over ‘gozalav’ (his young ones)*²⁶⁶ — Abraham understood on his own that the command of the Eternal applied to the kind which was to be selected [by the Torah, namely, young pigeons]. It may be that Abraham followed his own will in offering a young pigeon, and Scripture selected forever the specie which the patriarch had offered.
Thus did Abraham know that the sacrifices would be of these species and that all of them would be divided into parts: the Whole-offering into its pieces,²⁶⁷ the Peace-offering into the breast, shoulder and fats,²⁶⁸, 7:30-32 and the Sin-offering and the Guilt-offering into their fats.²⁶⁹, 4:31; 7:2-5.

footnotes:
²⁶⁴ In Verse 9 above.
²⁶⁵ 1:14.
²⁶⁶ Deuteronomy 32:11.
²⁶⁷ Leviticus 1:12.
²⁶⁸ Ibid.
²⁶⁹ Ibid.


###### Ramban on Genesis 15:10:2
[Ramban on Genesis 15:10:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/15:10:2)

**וְאֶת הַצִּפֹּר לֹא בָתָר** נָתַן הַתּוֹר וְהַגּוֹזָל אִישׁ לִקְרַאת רֵעֵהוּ כִּי גַּם הֵם הָיוּ בַּבְּרִית, אֲבָל לֹא בִּתֵּר אוֹתָם בַּתָּוֶךְ כִּי בְּכָל הָעוֹף הַקָּרֵב נֶאֱמַר "לֹא יַבְדִּיל" (ויקרא א יז). וּבִבְרֵאשִׁית רַבָּה (בראשית רבה מ"ד:י"ד), הֶרְאָה לוֹ הקב"ה שֶׁמַּבְדִּילִין בְּעוֹלַת הָעוֹף וְאֵין מַבְדִּילִין בְּחַטַּאת הָעוֹף:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
BUT THE BIRD HE DID NOT SPLIT. He placed the turtle-dove²⁶⁴ and the young pigeon opposite each other for they too were in the covenant, but Abraham did not split them in the middle since concerning all fowl offered on the altar it says, *He shall not separate it*.²⁷⁰, 1:17. In Bereshith Rabbah the Sages said,²⁷¹ “The Holy One, blessed be He, indicated to him that in a bird Whole-offering, the ministering-priest severs both the gullet and the windpipe, but in a bird Sin-offering he does not sever” [the head from the body, as he must cut one and not both of the organs].²⁷² [*hatzipor* — singular] *he did not split?* This is to indicate that of the two kinds of sacrifices to be brought from fowl, namely, the Sin-offering and the Whole-offering, only one would be subject to the injunction not to separate it, and Scripture later specifies that this is the bird Sin-offering. (Leviticus 5:8.)

footnotes:
²⁶⁴ In Verse 9 above.
²⁷⁰ Ibid.
²⁷¹ 44:14.
²⁷² See Rashi, Leviticus 1:15 and 5:8. The principle is derived from the following textual inference: Since Abraham was asked to bring both “a turtle-dove and a young pigeon,” why does Scripture conclude by saying, And the bird


###### Ramban on Genesis 15:11:1
[Ramban on Genesis 15:11:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/15:11:1)

**וַיֵּרֶד הָעַיִט עַל הַפְּגָרִים** לֶאֱכֹל אוֹתָם כְּמִנְהַג הָעוֹפוֹת:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE BIRDS OF PREY CAME DOWN UPON THE CARCASSES. [They came down] to eat them, as is the nature of birds.


###### Ramban on Genesis 15:11:2
[Ramban on Genesis 15:11:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/15:11:2)

**וַיַּשֵּׁב אוֹתָם** נִרְמַז לוֹ כִּי יָבֹאוּ הָעַמִּים לְבַטֵּל הַקָּרְבָּנוֹת וְזֶרַע אַבְרָהָם יַבְרִיחוּם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND ABRAM DROVE THEM AWAY. It was thus alluded to Abraham that the nations would come to abolish the sacrifices, but the children of Abraham would drive them away.


###### Ramban on Genesis 15:12:1
[Ramban on Genesis 15:12:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/15:12:1)

**וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה נֹפֶלֶת** דָּרְשׁוּ בּוֹ רֶמֶז לְשִׁעְבּוּד אַרְבַּע גָּלִיּוֹת, כִּי מָצָא הַנָּבִיא בְּנַפְשׁוֹ אֵימָה, וְאַחַר כָּךְ בָּא בַּחֲשֵׁכָה, וְאַחַר כָּךְ גָּדְלָה הַחֲשֵׁכָה, וְאַחַר כָּךְ הִרְגִּישׁ כְּאִלּוּ הִיא נוֹפֶלֶת עָלָיו כְּמַשָּׂא כָבֵד תִּכְבַּד מִמֶּנּוּ. אָמְרוּ (ב"ר מד יז), "אֵימָה" זוֹ בָּבֶל, "חֲשֵׁכָה" זוֹ מָדַי שֶׁהֶחֱשִׁיכָה עֵינֵיהֶם שֶׁל יִשְׂרָאֵל בְּצוֹם וּבְתַעֲנִית, "גְּדוֹלָה" זוֹ מַלְכוּת אַנְטִיוֹכֻס, "נוֹפֶלֶת עָלָיו" זוֹ אֱדוֹם. וְהָיָה הָעִנְיָן הַזֶּה לְאַבְרָהָם כִּי כְּשֶׁהקב"ה כָּרַת עִמּוֹ בְּרִית לָתֵת הָאָרֶץ לְזַרְעוֹ לַאֲחֻזַּת עוֹלָם אָמַר לוֹ כִּמְשַׁיֵּר בְּמַתְּנָתוֹ שֶׁאַרְבַּע גָּלֻיּוֹת יִשְׁתַּעְבְּדוּ בְּבָנָיו וְיִמְשְׁלוּ בְּאַרְצָם, וְזֶה בְּעַל מְנָת אִם יֶחְטְאוּ לְפָנָיו, וְאַחֲרֵי כֵן הוֹדִיעוֹ בְּבֵאוּר גָּלוּת אַחֶרֶת שֶׁיִּגְלוּ תְּחִלָּה, שֶׁהוּא גָּלוּת מִצְרַיִם שֶׁכְּבָר נֶעֱנַשׁ בּוֹ, כַּאֲשֶׁר פֵּרַשְׁתִּי (רמב"ן על בראשית י"ב:י'):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND LO, A DREAD, EVEN A GREAT DARKNESS FELL UPON HIM. The Rabbis in the Midrash have interpreted this fourfold²⁷³ expression to be an allusion to the servitude of the four exiles,²⁷⁴ for the prophet²⁷⁵ Abraham found his soul overtaken by “a dread,” followed by “darkness,” which in turn became “a great darkness,” and then he felt as if an overwhelmingly heavy load “fell” upon him. Thus the Rabbis have said:²⁷⁶ “*A dread*, this is Babylon. *Darkness*, this is Media that darkened the eyes of Israel with fasting²⁷⁷ and affliction. *Great*, this is the kingdom of Antiochus.²⁷⁸ *Fell upon him*, this is Edom.²⁷⁹
This experience came to Abraham because when the Holy One, blessed be He, made a covenant with him to give the land to his children as an everlasting possession, He said to him, by way of a residuary of His gift, that during the four exiles the nations will subjugate his children and rule in their land, subject to the condition that they sin before Him. Following this general allusion, He then informed him explicitly concerning another exile into which they will first go, namely, the Egyptian exile with which he had already been punished, as I have explained.²⁸⁰

footnotes:
²⁷³ “A dread,” “a great,” “darkness,” “fell.”
²⁷⁴ Mentioned further in the text.
²⁷⁵ See Ramban further, Verse 17, as to the nature of the prophetic vision.
²⁷⁶ Bereshith Rabbah 44:20.
²⁷⁷ A reference to the fasting in the time of Mordecai and Esther. (Esther 4:16.)
²⁷⁸ By prohibiting the practice of the commandments of the Torah, the Greeks caused “a great” darkness to descend upon the descendants of Abraham.
²⁷⁹ Edom being a synonym for Rome.
²⁸⁰ Above, 12:10.


###### Ramban on Genesis 15:13:1
[Ramban on Genesis 15:13:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/15:13:1)

**כִּי גֵר יִהְיֶה זַרְעֲךָ** זֶה מִקְרָא מְסֹרָס, וְשִׁעוּרוֹ, כִּי גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם אַרְבַּע מֵאוֹת שָׁנָה וַעֲבָדוּם וְעִנּוּ אוֹתָם, וְלֹא פֵּרֵשׁ כַּמָּה יְמֵי הָעַבְדוּת וְהָעִנּוּי, וְהַרְבֵּה מִקְרָאוֹת מְסֹרָסוֹת יֵשׁ בַּכָּתוּב. וְכֵן "בָּא אֵלַי הָעֶבֶד הָעִבְרִי אֲשֶׁר הֵבֵאתָ לָּנוּ לְצַחֶק בִּי" (בראשית ל"ט:י"ז), וְכֵן "וְכָל הָאָרֶץ בָּאוּ מִצְרַיְמָה לִשְׁבֹּר אֶל יוֹסֵף" (שם מא נז), וְכֵן "כִּי כָּל אֹכֵל חָמֵץ וְנִכְרְתָה הַנֶּפֶשׁ הַהִיא מִיִּשְׂרָאֵל מִיּוֹם הָרִאשֹׁן עַד יוֹם הַשְּׁבִעִי" (שמות יב טו) וְכֵן "בַּיּוֹם הַהוּא יַשְׁלִיךְ הָאָדָם אֵת אֱלִילֵי כַסְפּוֹ וְאֵת אֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ לוֹ לְהִשְׁתַּחֲוֹת לַחְפֹּר פֵּרוֹת וְלָעֲטַלֵּפִים" (ישעיהו ב כ), וְכֵן "לְכוּ שִׁמְעוּ וַאֲסַפְּרָה כָּל יִרְאֵי אֱלֹהִים אֲשֶׁר עָשָׂה לְנַפְשִׁי" (תהלים סו טז), וְכֵן "לִי יִזְעָקוּ אֱלֹהַי יְדַעֲנוּךָ יִשְׂרָאֵל" (הושע ח ב), וְכֵן "וְהָיוּ לִי אָמַר ה' צְבָאוֹת לַיּוֹם אֲשֶׁר אֲנִי עֹשֶׂה סְגֻלָּה וְחָמַלְתִּי עֲלֵיהֶם" (מלאכי ג יז), וְרַבִּים כֵּן. וְעִנְיַן הַכָּתוּב, אַף עַל פִּי שֶׁאֲנִי אוֹמֵר לְךָ "לְזַרְעֲךָ נָתַתִּי אֶת הָאָרֶץ הַזֹּאת" יָדוֹעַ תֵּדַע כִּי טֶרֶם תִּתִּי אוֹתָהּ לָהֶם יִהְיוּ גֵּרִים בְּאֶרֶץ לֹא לָהֶם אַרְבַּע מֵאוֹת שָׁנָה, וְגַם יַעַבְדוּם וְעִנּוּ אוֹתָם. וְרַבִּי אַבְרָהָם אָמַר "יָדֹעַ תֵּדַע כִּי גֵר יִהְיֶה זַרְעֲךָ" בְּעַבְדוּת וְעִנּוּי עַד קֵץ אַרְבַּע מֵאוֹת שָׁנָה מִן הַיּוֹם הַזֶּה, וְאִם כֵּן הוֹדִיעוֹ קֵץ הַגְּאֻלָּה וְלֹא הוֹדִיעוֹ כַּמָּה יְמֵי הַגָּלוּת. גַּם נָכוֹן הוּא:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THAT THY SEED SHALL BE A STRANGER. This is a verse that is to be transposed, its purport being that “thy seed shall be a stranger for four hundred years in a land that is not theirs, and they shall enslave them, and they shall afflict them.” He has thus not specified the length of the period of servitude and affliction.
There are many cases in Scripture where verses must be transposed if they are to be interpreted properly. Thus: *There came unto me the Hebrew servant, who thou hast brought unto us, to mock me;*²⁸¹ *And all countries came into Egypt to buy corn to Joseph;*²⁸², 41:57. The meaning being: “And all countries came into Egypt to Joseph.…” *For whosoever eateth leavened bread, that soul shall be cut off from Israel, from the first day until the seventh day;*²⁸³ *In that day a man shall cast away his idols of silver, and his idols of gold, which they made for themselves to worship, to the moles and to the bats;*²⁸⁴ *Come, and hearken, and I will declare, all ye that fear G-d, what He hath done for my soul;*²⁸⁵ *They cry unto Me, My G-d we Israel know Thee;*²⁸⁶ *And they shall be Mine, saith the Eternal of hosts, in the day that I do make, even Mine own treasure, and I will spare them*.²⁸⁷ There are many other such verses.
The sense of the verse is: “Even though I tell you that I have given this land to your children, you should surely know that before I give it to them they shall be strangers for four hundred years in a land not belonging to them, and they shall also enslave them and afflict them.”
Rabbi Abraham ibn Ezra said [that the verse should be interpreted as follows]: “You should surely know that your children shall be strangers in servitude and affliction until the end of a four hundred year period commencing from this day of the covenant.” If so, G-d informed Abraham of the time of the redemption, but He did not inform him of the exact length of the exile. This too is correct.

footnotes:
²⁸¹ Further, 39:17. The meaning being: “There came unto me to mock me the Hebrew servant.…”
²⁸² Ibid.
²⁸³ Exodus 12:15. The meaning being: “For whosoever eateth leavened bread, from the first day until the seventh day, that soul.…”
²⁸⁴ Isaiah 2:20. The meaning being: “In that day a man shall cast away to the moles and to the bats his idols.…”
²⁸⁵ Psalms 66:16. The meaning being: “All ye that fear G-d, come.…”
²⁸⁶ Hosea 8:2. The meaning being: “Unto Me crieth Israel, ‘My G-d, we know Thee.’”
²⁸⁷ Malachi 3:17. The meaning being: “And they shall be Mine treasure, saith the Eternal.…”


###### Ramban on Genesis 15:14:1
[Ramban on Genesis 15:14:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/15:14:1)

**וְגַם אֶת הַגּוֹי אֲשֶׁר יַעֲבֹדוּ** וְגַם לְרַבּוֹת ד' גָּלֻיּוֹת עַל שֶׁשִּׁעְבְּדוּ אֶת יִשְׂרָאֵל, לְשׁוֹן רַשִׁ"י (רש"י על בראשית ט"ו:י"ד). וְעַל דֶּרֶךְ הַפְּשָׁט יֹאמַר כַּאֲשֶׁר דַּנְתִּי אֶת בָּנֶיךָ בְּגָלוּת וְעִנּוּי עַל עָוֹן, גַּם אֶת הַגּוֹי אֲשֶׁר יַעֲבֹדוּ אָדִין עַל הֶחָמָס אֲשֶׁר יַעֲשׂוּ לָהֶם. וְהַנָּכוֹן בְּעֵינַי כִּי טַעַם "וְגַם", אַף עַל פִּי שֶׁאֲנִי גָּזַרְתִּי עַל זַרְעֲךָ לִהְיוֹת גֵּרִים בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אוֹתָם, אַף עַל פִּי כֵן אֶשְׁפֹּט אֶת הַגּוֹי אֲשֶׁר יַעֲבֹדוּ עַל אֲשֶׁר יַעֲשׂוּ לָהֶם, וְלֹא יִפָּטְרוּ בַּעֲבוּר שֶׁעָשׂוּ גְּזֵרָתִי. וְהַטַּעַם כְּמוֹ שֶׁאָמַר הַכָּתוּב (זכריה א יד), "וְקִנֵּאתִי לִירוּשָׁלִַם וּלְצִיּוֹן קִנְאָה גְדוֹלָה וְקֶצֶף גָּדוֹל אֲנִי קֹצֵף עַל הַגּוֹיִם הַשַּׁאֲנַנִּים אֲשֶׁר אֲנִי קָצַפְתִּי מְּעָט וְהֵמָּה עָזְרוּ לְרָעָה", וְאוֹמֵר (ישעיהו מז ו) "קָצַפְתִּי עַל עַמִּי חִלַּלְתִּי נַחֲלָתִי" וְגוֹ'. וְכֵן הָיָה בְּמִצְרַיִם, שֶׁהוֹסִיפוּ לְהָרַע כִּי הִשְׁלִיכוּ בְּנֵיהֶם לַיְּאוֹר וַיְמָרְרוּ אֶת חַיֵּיהֶם, וְחָשְׁבוּ לִמְחוֹת אֶת שְׁמָם. וְזֶה טַעַם "דָּן אָנֹכִי", שֶׁאָבִיא אוֹתָם בְּמִשְׁפָּט אִם עָשׂוּ כַּנִּגְזַר עֲלֵיהֶם אוֹ הוֹסִיפוּ לְהָרַע לָהֶם. וְזֶהוּ מַה שֶׁאָמַר יִתְרוֹ "כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶם" (שמות יח יא), כִּי הַזָּדוֹן הוּא שֶׁהֵבִיא עֲלֵיהֶם הָעֹנֶשׁ הַגָּדוֹל שֶׁאִבְּדָם מִן הָעוֹלָם, וְכֵן "כִּי יָדַעְתָּ כִּי הֵזִידוּ עֲלֵיהֶם" (נחמיה ט י). וְהָרַב נָתַן טַעַם בְּסֵפֶר הַמַּדָּע (הלכות תשובה ו ה), לְפִי שֶׁלֹּא גָּזַר עַל אִישׁ יָדוּעַ, וְכָל אוֹתָם הַמְּרֵעִים לְיִשְׂרָאֵל אִלּוּ לֹא רָצָה כָּל אֶחָד מֵהֶם הָרְשׁוּת בְּיָדוֹ, לְפִי שֶׁלֹּא נִגְזַר עַל אִישׁ יָדוּעַ. וְלֹא נִתְכְּנוּ דְּבָרָיו אֶצְלִי, שֶׁאֲפִלּוּ גָּזַר שֶׁאֶחָד מִכָּל הָאֻמּוֹת יָרֵעַ לָהֶם בְּכָךְ וְכָךְ, וְקָדַם זֶה וְעָשָׂה גְּזֵרָתוֹ שֶׁל הקב"ה, זָכָה בִּדְבַר מִצְוָה, וּמָה טַעַם בִּדְבָרָיו כַּאֲשֶׁר יְצַוֶּה הַמֶּלֶךְ שֶׁיַּעֲשׂוּ בְּנֵי מְדִינָה פְּלוֹנִית מַעֲשֶׂה מִן הַמַּעֲשִׂים, הַמִּתְרַשֵּׁל וּמַטִּיל הַדָּבָר עַל הָאֲחֵרִים חוֹמֵס וְחוֹטֵא נַפְשׁוֹ, וְהָעֹשֶׂה יָפִיק רָצוֹן מִמֶּנּוּ. וְכָל שֶׁכֵּן שֶׁהַכָּתוּב אָמַר "וְגַם אֶת הַגּוֹי אֲשֶׁר יַעֲבֹדוּ", שֶׁיַּעַבְדוּ הַגּוֹי כֻּלּוֹ, וְהֵם הָלְכוּ מֵעַצְמָם לְמִצְרַיִם. אֲבָל הַטַּעַם כַּאֲשֶׁר כָּתַבְתִּי, וּכְבָר הִזְכִּירוּ רַבּוֹתֵינוּ הָעִנְיָן הַזֶּה, אָמְרוּ בִּוְאֵלֶּה שְׁמוֹת רַבָּה (שמות רבה ל':ט"ו), מָשָׁל לְאָדוֹן שֶׁאָמַר לִבְנוֹ "יַעֲשֶׂה עִם פְּלוֹנִי וְלֹא יְצַעֲרֶנּוּ", הָלַךְ וְעָשָׂה, אַף עַל פִּי שֶׁעָשָׂה עִמּוֹ חִנָּם לֹא הִנִּיחַ שֶׁלֹּא הָיָה מְצַעֲרוֹ. כְּשֶׁנִּתְרַצָּה הָאָדוֹן לִבְנוֹ גָּזַר עַל מְצַעֲרָיו הֲרִיגָה. כָּךְ גָּזַר הקב"ה שֶׁיִּהְיוּ יִשְׂרָאֵל מְשֻׁעְבָּדִין בְּמִצְרַיִם, עָמְדוּ עֲלֵיהֶם וְשִׁעְבְּדוּם בְּחֹזֶק. אָמַר הקב"ה הָיָה לָכֶם לִנְהֹג בָּם כַּעֲבָדִים וְיַעֲשׂוּ צָרְכֵיכֶם, "אֲנִי קָצַפְתִּי מְּעָט וְהֵמָּה עָזְרוּ לְרָעָה" (זכריה א טו), עַד כָּאן לְשׁוֹנָם. וְדָבָר בָּרוּר הוּא כִּי הַשְׁלָכַת בְּנֵיהֶם לַיְּאוֹר אֵינָהּ בִּכְלַל "וַעֲבָדוּם וְעִנּוּ אוֹתָם", אֲבָל הִיא עֲקִירָתָם לְגַמְרֵי. וְכֵן מָה שֶׁאָמְרוּ תְּחִלָּה "הָבָה נִתְחַכְּמָה לוֹ פֶּן יִרְבֶּה" (שמות א י), אֵינוֹ בִּכְלַל עַבְדוּת וְעִנּוּי, מִלְּבַד מָה שֶׁהוֹסִיפוּ בָּעִנּוּי עַצְמוֹ "וַיְמָרְרוּ אֶת חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה" וְגוֹ'. וְהוּא מָה שֶׁאָמַר הַכָּתוּב (דברים כו ז), "וַיַּרְא אֶת עָנְיֵנוּ וְאֶת עֲמָלֵנוּ וְאֶת לַחֲצֵנוּ". וְדַע וְהָבֵן כִּי הָאִישׁ שֶׁנִּכְתַּב וְנֶחְתַּם בְּרֹאשׁ הַשָּׁנָה לַהֲרִיגָה, לֹא יִנָּקֶה הַלִּסְטִים הַהוֹרֵג אוֹתוֹ בַּעֲבוּר שֶׁעָשָׂה מָה שֶׁנִּגְזַר עָלָיו, הוּא רָשָׁע בַּעֲוֹנוֹ יָמוּת וְדָמוֹ מִיָּד הָרוֹצֵחַ יְבֻקַּשׁ, אֲבָל כַּאֲשֶׁר תֵּצֵא הַגְּזֵרָה עַל פִּי נָבִיא יֵשׁ בָּעֹשֶׂה אוֹתָהּ דִּינִים, כִּי אִם שָׁמַע אוֹתָהּ וְרָצָה לַעֲשׂוֹת רְצוֹן בּוֹרְאוֹ כַּנִּגְזָר, אֵין עָלָיו חֵטְא, אֲבָל יֵשׁ לוֹ זְכוּת בּוֹ, כַּאֲשֶׁר אָמַר בְּיֵהוּא (מלכים ב י ל) "יַעַן אֲשֶׁר הֱטִיבֹתָ לַעֲשׂוֹת הַיָּשָׁר בְּעֵינַי כְּכֹל אֲשֶׁר בִּלְבָבִי עָשִׂיתָ לְבֵית אַחְאָב בָּנִים רְבִעִים יֵשְׁבוּ לְךָ עַל כִּסֵּא יִשְׂרָאֵל". אֲבָל אִם שָׁמַע הַמִּצְוָה וְהָרַג אוֹתוֹ לְשִׂנְאָה אוֹ לִשְׁלֹל אוֹתוֹ, יֵשׁ עָלָיו הָעֹנֶשׁ, כִּי הוּא לַחֲטֹא נִתְכַּוֵּן וַעֲבֵרָה הוּא לוֹ, וְכֵן הַכָּתוּב אוֹמֵר בְּסַנְחֵרִיב (ישעיהו י ה) "הוֹי אַשּׁוּר שֵׁבֶט אַפִּי וְגוֹ' בְּגוֹי חָנֵף אֲשַׁלְּחֶנּוּ וְעַל עַם עֶבְרָתִי אֲצַוֶּנּוּ", וְאָמַר הַכָּתוּב "וְהוּא לֹא כֵן יְדַמֶּה וּלְבָבוֹ לֹא כֵן יַחְשֹׁב כִּי לְהַשְׁמִיד בִּלְבָבוֹ", וְעַל כֵּן הֶעֱנִישׁוֹ בַּסּוֹף, כְּמוֹ שֶׁנֶּאֱמַר (שם י יב) "וְהָיָה כִּי יְבַצַּע ה' אֶת כָּל מַעֲשֵׂהוּ אֶפְקֹד עַל פְּרִי גֹדֶל לְבַב מֶלֶךְ אַשּׁוּר וְעַל תִּפְאֶרֶת רוּם עֵינָיו" וְגוֹ', וְאָמַר בּוֹ "שֶׂה פְזוּרָה יִשְׂרָאֵל אֲרָיוֹת הִדִּיחוּ הָרִאשׁוֹן אֲכָלוֹ מֶלֶךְ אַשּׁוּר וְזֶה הָאַחֲרוֹן עִצְּמוֹ נְבוּכַדְרֶאצַּר מֶלֶךְ בָּבֶל לָכֵן כֹּה אָמַר ה' וְגוֹ' הִנְנִי פֹקֵד אֶל מֶלֶךְ בָּבֶל וְאֶל אַרְצוֹ כַּאֲשֶׁר פָּקַדְתִּי עַל מֶלֶךְ אַשּׁוּר" (ירמיהו נ יז), וְהִנֵּה זוֹ רְאָיָה שֶׁנֶּעֱנַשׁ מֶלֶךְ אַשּׁוּר עַל הָרָעָה שֶׁעָשָׂה לְיִשְׂרָאֵל. וְהִנֵּה נְבוּכַדְרֶאצַּר שָׁמַע כִּי הַנְּבִיאִים פֶּה אֶחָד קוֹרְאִים אוֹתוֹ לְהַחְרִיב יְרוּשָׁלַיִם, וְהוּא וְכָל עַמּוֹ נִצְטַוּוּ עַל כָּךְ מִפִּי הַנָּבִיא, כְּמוֹ שֶׁכָּתוּב (ירמיהו כה ט) "הִנְנִי שׁוֹלֵחַ לְךָ וְלָקַחְתִּי אֶת כָּל מִשְׁפְּחוֹת צָפוֹן נְאֻם ה' וְאֶל נְבוּכַדְרֶאצַּר מֶלֶךְ בָּבֶל עַבְדִּי וַהֲבִאֹתִים עַל הָאָרֶץ הַזֹּאת וְעַל יוֹשְׁבֶיהָ וְהַחֲרַמְתִּים", וּכְתִיב (שם לב כח) "הִנְנִי נֹתֵן אֶת הָעִיר הַזֹּאת בְּיַד הַכַּשְׂדִּים וּבְיַד נְבוּכַדְרֶאצַּר מֶלֶךְ בָּבֶל וְהִצִּיתוּ אֶת הָעִיר בָּאֵשׁ", וְאַף עַל בֵּית הַמִּקְדָּשׁ עַצְמוֹ אָמַר (שם כו ו), "וְנָתַתִּי אֶת הַבַּיִת הַזֶּה כְּשִׁלֹה", וְהֵם יוֹדְעִים כִּי מִצְוַת הַשֵּׁם הִיא, כְּמוֹ שֶׁאָמַר נְבוּזַרְאֲדָן לְיִרְמְיָהוּ (שם מ ב) "ה' אֱלֹהֶיךָ דִּבֶּר אֶת הָרָעָה הַזֹּאת אֶל הַמָּקוֹם הַזֶּה וַיָּבֵא וַיַּעַשׂ ה' כַּאֲשֶׁר דִּבֵּר כִּי חֲטָאתֶם לַה'", וְאַף עַל פִּי כֵן נֶעֶנְשׁוּ הַכַּשְׂדִּים כֻּלָּם בַּסּוֹף, וְהָיָה זֶה מִפְּנֵי שְׁנֵי טְעָמִים, הָאֶחָד שֶׁגַּם הוּא נִתְכַּוֵּן לְהַשְׁמִיד כָּל הָאָרֶץ לְהַגְדִּיל מֶמְשַׁלְתּוֹ, כְּמוֹ שֶׁכָּתוּב בּוֹ (ישעיהו יג יא) "וְהִשְׁבַּתִּי גְּאוֹן זֵדִים וְגַאֲוַת עָרִיצִים אַשְׁפִּיל", וּכְתִיב (שם יד יג) "וְאַתָּה אָמַרְתָּ בִלְבָבְךָ הַשָּׁמַיִם אֶעֱלֶה" וְגוֹ' וְכָתוּב "אֶעֱלֶה עַל בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן", וּכְתִיב בְּאֻמָּתוֹ (שם מז ח) "הָאוֹמֶרֶת בִּלְבָבָהּ אֲנִי וְאַפְסִי עוֹד", וְאָמַר בּוֹ חֲבַקּוּק (חבקוק ב ט), "הוֹי בֹּצֵעַ בֶּצַע רָע לְבֵיתוֹ לָשׂוּם בַּמָּרוֹם קִנּוֹ" וְגוֹ', וְהִנֵּה זֶה כְּעָנְשׁוֹ שֶׁל סַנְחֵרִיב. וּלְכָךְ אָמַר הַכָּתוּב (ירמיהו נ יח) "לָכֵן כֹּה אָמַר ה' הִנְנִי פֹקֵד אֶל מֶלֶךְ בָּבֶל וְאֶל אַרְצוֹ כַּאֲשֶׁר פָּקַדְתִּי עַל מֶלֶךְ אַשּׁוּר". אֲבָל הָיָה בְּמֶלֶךְ בָּבֶל עֹנֶשׁ אַחֵר, שֶׁהוֹסִיף עַל הַגְּזֵרָה וְהֵרַע לְיִשְׂרָאֵל יוֹתֵר מְאֹד, כְּמוֹ שֶׁאָמַר בּוֹ (ישעיהו מז ו) "קָצַפְתִּי עַל עַמִּי חִלַּלְתִּי נַחֲלָתִי וָאֶתְּנֵם בְּיָדֵךְ לֹא שַׂמְתְּ לָהֶם רַחֲמִים עַל זָקֵן הִכְבַּדְתְּ עֻלֵּךְ מְאֹד", וְעַל כֵּן בָּא עֲלֵיהֶם עֹנֶשׁ כָּפוּל וּמְכֻפָּל, שֶׁנִּשְׁמַד זַרְעוֹ לְגַמְרֵי וְלֹא יִהְיֶה לְבָבֶל שֵׁם וּשְׁאָר נִין וָנֶכֶד (ישעיהו יד כב), וְנִשְׁמְדָה עִירוֹ לְעוֹלָמִים, שֶׁנֶּאֱמַר (שם יג יט) "וְהָיְתָה בָבֶל צְבִי מַמְלָכוֹת תִּפְאֶרֶת גְּאוֹן כַּשְׂדִּים כְּמַהְפֵּכַת אֱלֹהִים אֶת סְדֹם וְאֶת עֲמֹרָה לֹא תֵשֵׁב לָנֶצַח וְלֹא תִשְׁכֹּן עַד דּוֹר וָדוֹר וְרָבְצוּ שָׁם צִיִּים וּשְׂעִירִים יְרַקְּדוּ שָׁם", וְאָמַר בּוֹ הַכָּתוּב (ירמיהו נא יא) "כִּי נִקְמַת ה' הִיא נִקְמַת הֵיכָלוֹ", וּכְתִיב (שם נא לה לו) "חֲמָסִי וּשְׁאֵרִי עַל בָּבֶל תֹּאמַר יֹשֶׁבֶת צִיּוֹן וְדָמִי אֶל יֹשְׁבֵי כַשְׂדִּים תֹּאמַר יְרוּשָׁלִָם לָכֵן כֹּה אָמַר ה' הִנְנִי רָב אֶת רִיבֵךְ וְנִקַּמְתִּי אֶת נִקְמָתֵךְ", וּפְסוּקִים רַבִּים כָּאֵלֶּה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
‘VEGAM’ (AND ALSO) THAT NATION THAT MADE SLAVES OF THEM WILL I JUDGE. The words, *And also*, include the kingdoms of the four exiles which will be judged for having enslaved Israel. Thus the language of Rashi.
By way of the simple meaning of Scripture, the verse is stating: “Just as I decreed exile and affliction for your children on account of sin,²⁸⁸ so will I bring judgment upon the nation that will enslave them for the violence they will do to them.”
The correct meaning of the word *vegam* appears to me to be as follows: Even though I have decreed that your children be strangers in a land not their own, and they shall enslave them and afflict them, I will nevertheless judge the nation that will enslave them for what they will do to them, and they will not be exonerated for having done My decree.” The reason for this is as Scripture states: *I am jealous for Jerusalem and for Zion with a great jealousy; and I am very sore displeased with the nations that are at ease; for I was but a little displeased, and they helped for evil*.²⁸⁹ And it says again, *I was wroth with My people, I profaned Mine inheritance, and gave them into thy hand; thou didst show them no mercy; upon the aged hast thou very heavily laid the yoke*.²⁹⁰ Such was the case with the Egyptians who increased the evil. They threw the children of the Israelites into the river, embittered their lives,²⁹¹ and they intended to eradicate their name from memory. This is the meaning of the expression *will I judge*, i.e., “I will bring them to judgment to determine whether they did as was decreed upon them or if they increased the evil inflicted upon them.” It is this principle which Jethro stated: *For it is the thing wherein they acted presumptuously* [that caused the punishment to come] *upon them*.²⁹², 18:11. It was their presumptuousness that brought upon the Egyptians the great punishment which utterly destroyed them. And this principle is also expressed in the verse: *for thou knewest that they dealt proudly against them*.²⁹³
Now the Rabbi²⁹⁴, Note 139. stated the reason [for the punishment of the Egyptians — a punishment meted out even though it had been decreed that they were to enslave the Israelites] — in the Book of Knowledge:²⁹⁵ “It had not been decreed on any particular [Egyptian that *he* was to afflict the Israelites], and if any one of all those who perpetrated evil against Israel had not wanted to do it, he had the liberty to do so since the decree was not directed at any specific person.”²⁹⁶)
But to me the Rabbi’s words are not reconciled with the facts. Even if the Holy One, blessed be He, were to decree that any individual among all the nations should do them [the Israelites] evil in such-and-such a manner, and this specific individual fulfilled His decree with alacrity, he has the merit of fulfilling a Divine commandment. What sense is there in the Rabbi’s words? If a king were to command that the inhabitants of a certain country do a particular deed, he who is slack and throws the matter upon others offends and sins against himself, while he who does it wins the king’s favor. And this is all the more since Scripture states, *And also that nation that made slaves of them*, which clearly implies that the entire Egyptian nation was to enslave them, and they came to Egypt of their own free will! Instead, the reason [for the punishment of the Egyptians] is as I have written above.
Our Rabbis already mentioned this matter when they said in Shmoth Rabbah:²⁹⁷ “This may be likened to a lord who told his son that he should work for a certain person who should not cause him any suffering. So he went and worked for him. Now even though he worked for him without recompense, the master did not cease causing him suffering. When the lord finally was reconciled with his son, he decreed death to those who caused his son suffering. Similarly, the Holy One, blessed be He, decreed that Israel be in servitude in Egypt. But the Egyptians overwhelmed them and enslaved them by force. “Said the Holy One, blessed be He: ‘You should have used them as servants who would do your needs. *I was but a little displeased, and they helped for evil*.’”²⁹⁸ Thus far [is the quote from the Midrash Shmoth Rabbah].
Now it is clear that throwing Hebrew children into the river was not included in the decree, *And they shall enslave them, and afflict them*, for this would result in their complete destruction. Similarly, that which the Egyptians said at first, *Come, let us deal wisely with them lest they multiply*²⁹⁹ is not part of servitude or affliction. Besides, they themselves increased the degree of affliction, as Scripture testifies, *And they made their lives bitter with hard service*, etc.³⁰⁰, Verse 14. It is this which Scripture states in the following verse: *And he saw our affliction, and our toil, and our oppression*.³⁰¹
Know and understand that a person who, on the New Year, has been inscribed and sealed for a violent death,³⁰² the bandits who kill him will not be guiltless because they fulfilled that which had been decreed against him. *That wicked man shall die in his iniquity*,³⁰³ but his blood will be sought from the murderer. However, when a decree issues from the mouth of a prophet, there are different laws concerning one who fulfills it. If he heard it and he wishes to fulfill the Will of his Creator as decreed, there is no sin upon him for doing so. On the contrary, it is accounted to him as a merit, just as it is said concerning King Jehu: *Because thou hast done well in executing that which is right in Mine eyes, and hast done unto the house of Ahab according to all that was in My heart, thy sons of the fourth generation shall sit on the throne of Israel*.³⁰⁴ However, if he heard the command and killed him out of his personal hatred or in order to take his wealth, he is subject to punishment for his intention was to sin, and it is accounted to him as a transgression. Scripture so states with respect to Sennacherib, [king of Assyria]: *O Asshur the rod of Mine anger… I do send him against an ungodly nation, and against the people of My wrath do I give him a charge*.³⁰⁵ And Scripture continues: *but not so doth he mean, neither doth his heart think so, but it is in his heart to destroy*.³⁰⁶, Verse 7. This is why he was punished in the end, just as it is said, *Wherefore it shall come to pass, that when the Eternal hath performed his whole work… I will punish the fruit of the arrogant heart of the king of Assyria, and the glory of his haughty looks, etc*.³⁰⁷, Verse 12. Again it says concerning Sennacherib: *Israel is a scattered sheep, the lions have driven him away; first the king of Assyria hath devoured him, and last this Nebuchadrezzar king of Babylon. …Therefore thus said the Eternal… Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria*.³⁰⁸ This is proof that the king of Assyria was punished because of the evil he did to Israel. Now Nebuchadrezzar heard that the prophets unanimously called upon him to destroy Jerusalem, and he and all his people were commanded to do this by word of the prophet, as it is written, *Behold, I will send and take all the families of the north, saith the Eternal, and I will send unto Nebuchadrezzar the king of Babylon, My servant, and will bring them against this land, and against the inhabitants thereof… and I will utterly destroy them*.³⁰⁹, 25:9. And it is further written, *Behold I will give this city into the hand of the Chaldeans, and into the hand of Nebuchadrezzar king of Babylon… and they shall set the city on fire*.³¹⁰, 32:28-29. Concerning the Sanctuary itself, the prophet said, *I will make this house like Shiloh*.³¹¹, 26:6. Shiloh was destroyed by the Philistines. (I Samuel 4.) The Chaldeans knew that it was the command of G-d, as Nebuzaradan [captain of the guard of the King of Babylon] said to Jeremiah, *The Eternal thy G-d pronounced this evil upon this place; and the Eternal hath brought it, and done according as He spoke, because ye have sinned against the Eternal*.³¹², 40:2-3. Yet despite this, the Chaldeans were all punished in the end. This was because of two reasons. First, Nebuchadrezzar also intended to destroy the entire land in order to increase his authority, as it is written concerning him: *And I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the tyrants;*³¹³ and again it is written: *And thou hast said in thy heart, I will ascend into heaven… I will ascend above the heights of the clouds; I will be like the Most High*.³¹⁴, 14:13-14. Concerning his nation it is written, *Thou sayest in thy heart: I am, and there is none else beside me*.³¹⁵, 47:8. Habakkuk the prophet said concerning him, *Woe to him that gaineth evil gains for his house, that he may set his nest on high*, etc.³¹⁶ Thus Nebuchadrezzar’s punishment is as that of Sennacherib. It is for this reason that Scripture says, *Therefore thus saith the Eternal… Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria*.³¹⁷ And there was yet another reason for punishment in the case of the king of Babylon, i.e., for his having added to the decree and having exceedingly perpetrated evil against Israel, as it is said concerning him, *I was wroth with My people, I profaned Mine inheritance, and gave them into thy hand; thou didst show no mercy, upon the aged hast thou very heavily laid thy yoke*.³¹⁸ Therefore did a twofold punishment come upon him: his people were utterly destroyed, there remaining of Babylon no *name and remnant, offshoot and offspring*,³¹⁹, 14:22. and his city was destroyed forever, as it is said, *And Babylon, the glory of kingdoms, the beauty of the Chaldeans’ pride, shall be as when G-d overthrew Sodom and Gomorrah. It shall never be inhabited, neither shall it be dwelled in from generation to generation… But wild-cats shall lie there… and satyrs shall dance there*.³²⁰, 13:19-21. Scripture further states concerning him, *For it is the vengeance of the Eternal, the vengeance of His temple*,³²¹ and it is written, *‘The violence done to me and to my flesh be upon Babylon,’ shall the inhabitants of Zion say; and ‘My blood be upon the inhabitants of Chaldaea,’ shall Jerusalem say. Therefore thus saith the Eternal: Behold, I will plead thy cause, and take vengeance for thee*.³²², 51:35-6. There are many verses like these.

footnotes:
²⁸⁸ See Ramban above, 12:10.
²⁸⁹ Zechariah 1:14-15.
²⁹⁰ Isaiah 47:6.
²⁹¹ Exodus 1:14.
²⁹² Ibid.
²⁹³ Nehemiah 9:10.
²⁹⁴ Rabbi Moshe ben Maimon (Rambam). See Seder Bereshith
²⁹⁵ Mishneh Torah, Mada, Hilchoth Teshuvah, end of Chapter 6.
²⁹⁶ Hence the individual Egyptian was properly punished since each one could, by exercise of his free choice, have not been a party to the suffering caused to the Israelites. Ramban’s position as explained in the text is shared by Rabbi Abraham ben David (Rabad), Rambam’s chief critic. (Ibid.
²⁹⁷ 30:15.
²⁹⁸ Zechariah 1:15.
²⁹⁹ Exodus 1:10.
³⁰⁰ Ibid.
³⁰¹ Deuteronomy 26:7.
³⁰² During the coming year. The significance of the words “and sealed” is as follows: According to the Talmud (Rosh Hashanah 16 b), only the completely wicked people are inscribed “and sealed” immediately on Rosh Hashanah for death. The fate of the average person is not “sealed” until the Day of Atonement. Yet, continues Ramban, no one has a right to kill that person even though death was already decreed for him on the New Year, which would indicate that he was a completely wicked person.
³⁰³ Ezekiel 3:18.
³⁰⁴ II Kings 10:30.
³⁰⁵ Isaiah 10:5-6.
³⁰⁶ Ibid.
³⁰⁷ Ibid.
³⁰⁸ Jeremiah 50:17-18.
³⁰⁹ Ibid.
³¹⁰ Ibid.
³¹¹ Ibid.
³¹² Ibid.
³¹³ Isaiah 13:11.
³¹⁴ Ibid.
³¹⁵ Ibid.
³¹⁶ Habakkuk 2:9.
³¹⁷ Jeremiah 50:18.
³¹⁸ Isaiah 47:6.
³¹⁹ Ibid.
³²⁰ Ibid.
³²¹ Jeremiah 51:11.
³²² Ibid.


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

**וְאַתָּה תָּבֹא אֶל אֲבֹתֶיךָ בְּשָׁלוֹם** וְלֹא תִרְאֶה כָּל אֵלֶּה, לְשׁוֹן רַשִׁ"י (רש"י על בראשית ט"ו:ט"ו). וְאֵינוֹ נָכוֹן כְּפִי פֵּרוּשׁוֹ שֶׁאָמַר (בראשית ט"ו:י"ג) "כִּי גֵר יִהְיֶה זַרְעֲךָ" מִשֶּׁיִּהְיֶה לְךָ זֶרַע, וּמִשֶּׁנּוֹלַד יִצְחָק נֶאֱמַר בּוֹ "וַיָּגָר אַבְרָהָם בְּאֶרֶץ פְּלִשְׁתִּים" (בראשית כ"א:ל"ד), "וַיָּגָר יִצְחָק בִּגְרָר", אִם כֵּן גַּם הוּא בִּכְלַל הַגְּזֵרָה. אֲבָל טַעְמוֹ "וְאַתָּה תָּבֹא אֶל אֲבֹתֶיךָ בְּשָׁלוֹם", שֶׁלֹּא יַגִּיעֲךָ שׁוּם עֹנֶשׁ דָּבָר מֵאִתִּי אַף עַל פִּי שֶׁאֲנִי גּוֹזֵר עַל בָּנֶיךָ עֳנָשִׁים בְּעַבְדוּת וְעִנּוּי:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THOU SHALT COME TO THY FATHERS IN PEACE. And thou shalt not behold at this. Thus the language of Rashi.
This is not correct according to Rashi’s own interpretation, namely, that the decree, *thy seed shall be a stranger in a land not their own*,³²³ took effect as soon as Abraham had a child. Thus, soon after Isaac was born it states, *And Abraham sojourned (‘vayagar’) in the land of the Philistines;*³²⁴ has the same root letters as *geir* (stranger), thus suggesting that Abraham lived as a “stranger” in a land which was not his own. *And Isaac sojourned in Gerar*.³²⁵, 26:6. The verse however states, *vayeshev* (and he “dwelled”), and not *vayagar*. In Rashi a different verse is quoted: *Sojourn (‘gur’) in this land*. (*Ibid.*, Verse 3.) Now *gur* has the same root as *vayagar*. (See preceding note.) Now if so, Abraham was also included in the decree! But the meaning of the verse, *And thou shalt come to thy fathers in peace*, is that “no punishment will come to you from Me even though I decree on your children punishments of servitude and affliction.”

footnotes:
³²³ Above, Verse 13.
³²⁴ Further, 21:34. The word vayagar
³²⁵ Ibid.


###### Ramban on Genesis 15:16:1
[Ramban on Genesis 15:16:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/15:16:1)

**וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה** לְאַחַר שֶׁיִּגְלוּ לְמִצְרַיִם יִהְיוּ שְׁלֹשָׁה דּוֹרוֹת, וְכֵן הָיָה יַעֲקֹב גּוֹלֶה, צֵא וַחֲשֹׁב דּוֹרוֹתָיו, יְהוּדָה פֶּרֶץ חֶצְרוֹן, וְכָלֵב בֶּן חֶצְרוֹן מִבָּאֵי הָאָרֶץ הָיָה, לְשׁוֹן רַשִׁ"י (רש"י על בראשית ט"ו:ט"ז). וְאֵינֶנּוּ נָכוֹן כְּלָל. וְהַנָּכוֹן בְּעֵינַי כִּי "דּוֹר רְבִיעִי", לָאֱמֹרִי הַמַּשְׁלִים עֲוֹנוֹ, כִּי מִיּוֹם הַגְּזֵרָה הֶאֱרִיךְ לוֹ, כִּי הוּא פּוֹקֵד עָוֹן עַל שִׁלֵּשִׁים וְעַל רִבֵּעִים, כִּי אִם יָשׁוּבוּ לֹא יַחֲרִימֵם אֲבָל יִהְיוּ לְמַס עוֹבֵד אוֹ יִפְנוּ לָהֶם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND IN THE FOURTH GENERATION THEY SHALL COME BACK HITHER. After they are exiled into Egypt, they will be there for three generations. And thus it happened; Jacob was exiled into Egypt. Go and reckon his generations: Judah, Peretz, Chetzron, and Caleb the son of Chetzron was amongst those who entered the Land. Thus the language of Rashi. But this is not correct at all.³²⁶
The correct interpretation appears to be that *the fourth generation* refers to the Amorite whose sin will then become full,³²⁷ for from the day of the decree He prolonged the time of the Amorite, as He visits iniquity upon the third and fourth generation. Had the Amorites repented of their iniquities He would not have utterly destroyed them. Rather, they would have been a levy of bondservants, or they might have gone elsewhere.

footnotes:
³²⁶ Since Chetzron was among those who went down to Egypt (further, 46:12), they were in Egypt for only two generations. And if “the dwelling in a strange land” is to be reckoned as beginning with Abraham, there are seven generations from Abraham to Caleb: Abraham, Isaac, Jacob, Judah, Peretz, Chetzron and Caleb. (Tur.)
³²⁷ Thus enabling Israel to return and take the land from him. (Tur.)


###### Ramban on Genesis 15:16:2
[Ramban on Genesis 15:16:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/15:16:2)

**עֲוֹן הָאֱמֹרִי** הִזְכִּיר הַתַּקִּיף שֶׁבָּהֶם אֲשֶׁר כְּגֹבַהּ אֲרָזִים גָּבְהוֹ וְלֹא יוּכְלוּ לוֹ עַד שֶׁתִּתְמַלֵּא סְאָתוֹ וַעֲוֹנֹתָיו יִלְכְּדֻנוֹ, וְעוֹד כִּי הוּא הַנִּלְכָּד לָהֶם אֲשֶׁר הוֹרִישׁוּ בַּתְּחִלָּה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THE INIQUITY OF THE AMORITE. He mentioned the strongest among them,³²⁸ *Whose height was like the height of the cedars*.³²⁹ The Israelites would not be able to overpower him until his measure of sin was full and his own iniquities will ensnare him.³³⁰ Moreover the Amorite was the first one to be captured by them, and it was his land which they inherited first.³³¹

footnotes:
³²⁸ Or else He should have mentioned “the Canaanites,” whose name the land carried. The Amorites are specifically singled out for their height by the prophet Amos, mentioned further on.
³²⁹ Amos 2:9. The verse begins: Yet I destroyed the Amorite, whose height.…
³³⁰ See Proverbs 5:22.
³³¹ The land of Sichon, king of the Amorites, was later the first to be captured by the Israelites. Hence his name is singled out here in the verse.


###### Ramban on Genesis 15:17:1
[Ramban on Genesis 15:17:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/15:17:1)

**וְהִנֵּה תַנּוּר עָשָׁן וְלַפִּיד אֵשׁ**, רָאָה כְּאִלּוּ תַּנּוּר עָשָׁן כֻּלּוֹ וּבְתוֹכוֹ לַפִּיד אֵשׁ בּוֹעֲרָה, כְּעִנְיַן "עָשָׁן גָּדוֹל וְאֵשׁ מִתְלַקַּחַת" (יחזקאל א ד), וְהֶעָשָׁן הוּא הֶעָנָן וְהָעֲרָפֶל הַנִּזְכָּר בְּמַתַּן תּוֹרָה (דברים ד יא), וְלַפִּיד הָאֵשׁ בְּתוֹכוֹ הוּא הָאֵשׁ הָאָמוּר שָׁם (ד לו) "וּדְבָרָיו שָׁמַעְתָּ מִתּוֹךְ הָאֵשׁ", וְכָתוּב (שמות כד יז) "וּמַרְאֵה כְּבוֹד ה' כְּאֵשׁ אֹכֶלֶת" וְגוֹ'. וְהִנֵּה הַשְּׁכִינָה עָבְרָה בֵּין הַבְּתָרִים, וְהוּא הַבְּרִית אֲשֶׁר הָיְתָה אִתּוֹ מֵעוֹלָם, וְזֶה טַעַם "כָּרַת ה' אֶת אַבְרָם בְּרִית", כִּי הקב"ה בְּעַצְמוֹ הֶעֱבִיר בְּרִית בֵּין הַבְּתָרִים. וְהַמַּשְׂכִּיל יָבִין:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND BEHOLD, A SMOKING FURNACE, AND A FLAMING TORCH. It appeared to Abraham as if the furnace was all smoke and in its midst a flaming torch was burning, similar to *a great smoke, with a fire flashing up*.³³² The “smoke” mentioned here is *the cloud, and thick darkness* mentioned at the giving of the Torah,³³³ and “the flaming torch” in its midst is “the fire” mentioned there: *And thou didst hear His words out of the midst of the fire;*³³⁴, Verse 36. and it is further written: *And the appearance of the glory of the Eternal was like devouring fire*, etc.³³⁵ Thus the Divine Glory passed between the parts of the sacrifices, and this is the covenant which He made with Abraham forever. This is the meaning of the verse, *the Eternal made a covenant with Abraham*,³³⁶ as the Holy One, blessed be He, Himself carried through “the covenant of between the parts.” The student versed in the mysteries of the Torah will understand.

footnotes:
³³² Seen by the prophet Ezekiel (1:4). In the actual verse the word “cloud” appears instead of the word “smoke.”
³³³ Deuteronomy 4:11.
³³⁴ Ibid.
³³⁵ Exodus 24:17.
³³⁶ Verse 18.


###### Ramban on Genesis 15:18:1
[Ramban on Genesis 15:18:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/15:18:1)

**בַּיּוֹם הַהוּא כָּרַת ה' אֶת אַבְרָם בְּרִית לֵאמֹר** הִנֵּה הקב"ה הִבְטִיחַ אֶת אַבְרָהָם בְּמַתְּנַת הָאָרֶץ פְּעָמִים רַבִּים, וְכֻלָּם לְצֹרֶךְ עִנְיָן. בְּבוֹאוֹ בָּאָרֶץ מִתְּחִלָּה אָמַר לוֹ "לְזַרְעֲךָ אֶתֵּן אֶת הָאָרֶץ הַזֹּאת" (בראשית י"ב:ז'), וְלֹא בֵּאֵר מַתְּנָתוֹ, כִּי אֵין בַּמַּשְׁמָע רַק בַּמֶּה שֶׁהָלַךְ בָּאָרֶץ עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה. וְאַחֲרֵי כֵן כְּשֶׁרַבּוּ זְכֻיּוֹתָיו בָּאָרֶץ הוֹסִיף לוֹ "שָׂא נָא עֵינֶיךָ וּרְאֵה צָפֹנָה וָנֶגְבָּה וָקֵדְמָה וָיָמָּה" (בראשית י"ג:י"ד), כִּי יִתֵּן לוֹ כָּל הָאֲרָצוֹת הָהֵן בִּכְלָלָן. וְאֵין הַטַּעַם אֲשֶׁר אַתָּה רוֹאֶה בְּעֵינֶיךָ, כִּי רְאוּת הָאָדָם אֵינֶנּוּ לְמֶרְחָק, רַק שֶׁיִּתֵּן לוֹ לְכָל מַרְאֶה עֵינָיו הָרוּחוֹת, אוֹ שֶׁהֶרְאָהוּ כָּל אֶרֶץ יִשְׂרָאֵל כַּאֲשֶׁר הָיָה בְּמֹשֶׁה רַבֵּינוּ, וְהוֹסִיף לוֹ בַּבְּרָכָה הַשֵּׁנִית הַזֹּאת עוֹד "וּלְזַרְעֲךָ עַד עוֹלָם" וְשֶׁיַּרְבֶּה זַרְעוֹ כַּעֲפַר הָאָרֶץ. וּבַפַּעַם הַשְּׁלִישִׁית בֵּאֵר לוֹ תְּחוּמֵי הָאָרֶץ, וְהִזְכִּיר לוֹ כָּל הָעַמִּים עֲשָׂרָה אֻמּוֹת, וְהוֹסִיף לִכְרֹת לוֹ בְּרִית עֲלֵיהֶן שֶׁלֹּא יִגְרֹם הַחֵטְא. וְכַאֲשֶׁר צִוָּהוּ עַל הַמִּילָה אָמַר לוֹ "לַאֲחֻזַּת עוֹלָם" (בראשית י"ז:ח'), לֵאמֹר שֶׁאִם יִגְלוּ מִמֶּנָּה עוֹד יָשׁוּבוּ וְיִנְחָלוּהָ, וְהוֹסִיף "וְהָיִיתִי לָהֶם לֵאלֹהִים", שֶׁהוּא בִּכְבוֹדוֹ יַנְהִיג אוֹתָם וְלֹא יִהְיוּ בְּמֶמְשֶׁלֶת כּוֹכָב וּמַזָּל אוֹ שַׂר מִשָּׂרֵי מַעְלָה, כַּאֲשֶׁר יִתְבָּאֵר עוֹד בַּתּוֹרָה (ויקרא יח כה). וְאָמַר הַכָּתוּב בַּפַּעַם הָרִאשׁוֹנָה "לְזַרְעֲךָ אֶתֵּן" בִּלְשׁוֹן עָתִיד, וְכֵן בַּשֵּׁנִית, כִּי עַד הֵנָּה לֹא נִתְּנָה אֵלָיו כֻּלָּהּ, וּלְפִיכָךְ אָמַר לוֹ "אֶתְּנֶנָּה", אֲבָל בַּשְּׁלִישִׁית בִּשְׁעַת הַבְּרִית אָמַר "לְזַרְעֲךָ נָתַתִּי", לֵאמֹר שֶׁיִּכְרֹת לוֹ בְּרִית עַל הַמַּתָּנָה שֶׁכְּבָר נָתַן לוֹ, וְכֵן בְּעֵת הַמִּילָה כְּשֶׁאָמַר "לַאֲחֻזַּת עוֹלָם" אָמַר לוֹ "וְנָתַתִּי לְךָ" בֶּעָתִיד. וְרַשִׁ"י כָּתַב (רש"י על בראשית ט"ו:י"ח) "לְזַרְעֲךָ נָתַתִּי", אֲמִירַת הַגָּבוֹהַּ כְּמוֹ שֶׁהִיא עֲשׂוּיָה. וְאֵין צֹרֶךְ בַּמָּקוֹם הַזֶּה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
IN THAT DAY THE ETERNAL MADE A COVENANT WITH ABRAM, SAYING. Now the Holy One, blessed be He, promised Abraham the gift of the land many times, and all of the promises served a purpose. When he originally arrived in the land, He said to him, *Unto thy seed will I give this land*,³³⁷ but He did not clarify the extent of His gift, for included in this promise is only the land where he walked, *unto the place of Shechem unto the oak of Moreh*.³³⁸, Verse 6. Afterwards, when his merits increased while in the Land, He bestowed upon him the additional promise: *Lift up now thine eyes, and look from the place where thou art, northward and southward, and eastward and westward*,³³⁹, 13:14. meaning that He will give him all those lands in their totality, for the meaning of the expression, *which thou seest*,³⁴⁰, Verse 15. is not literally “with your eyes” for the sight of a person does not extend far. Rather, it means that He will give him [land which lies in] every direction in which he looks. It may be that He miraculously showed him all the land of Israel, as was the case with Moshe Rabbeinu.³⁴¹ He further added in this second blessing: *and to thy seed forever*,³⁴⁰, Verse 15. and that his seed will increase *as the dust of the earth*.³⁴² At the third time, He clarified to him the boundaries of the land, mentioning all the ten nations [who presently inhabited it],³⁴³ and in addition He made a covenant with him that sin would not cause [the annulment of the gift]. When He commanded him concerning circumcision, He told him, *for a possession forever*,³⁴⁴ that is to say, if they will be exiled from it they will again return and inherit it.³⁴⁵ (13:15), does not imply that if they will be exiled from the land they will return and re-inherit it. It assures legal title but not necessarily actual possession. However, the expression, *for ‘a possession’ forever*, does indicate that it is to be their land forever. Hence even if they are exiled they will return and possess it. He also added at that time, *And I will be their G-d*,³⁴⁶ meaning that He in His Glory will lead them, and they shall not be under the rule of a star or constellation or any power of the powers above, as will yet be explained in the Torah.³⁴⁶
Now at the time of the first gift, Scripture states, *Unto thy seed will I give*,³³⁷ the verb being in a future tense, and similarly in the second time,³⁴⁷. (Above, 13:15). because until then He had not given him the entire land, and therefore, He said to him, *will I give it*.³³⁷ But at the third time, during the covenant, He said, *Unto thy seed have I given*,³⁴⁸ meaning that He will make the covenant for the gift that He had already given him. Similarly, at the time of the circumcision, when He said, *for a possession forever*,³⁴⁴ He said to him, *And I will give unto thee*,³⁴⁴ in the future tense.³⁴⁹
Rashi wrote: *Unto thy seed have I given*.³⁴⁸ The word of the Supreme One is as if it were already accomplished. — But there is no need for this explanation in this passage.³⁵⁰

footnotes:
³³⁷ Above, 12:7.
³³⁸ Ibid.
³³⁹ Ibid.
³⁴⁰ Ibid.
³⁴¹ Deuteronomy 34:1-3.
³⁴⁰ Ibid.
³⁴² Above, 13:16.
³⁴³ Here, Verses 19-21.
³⁴⁴ Further, 17:8.
³⁴⁵ The promise, And to thy seed forever
³⁴⁶ See Ramban to Leviticus 18:25.
³⁴⁶ See Ramban to Leviticus 18:25.
³³⁷ Above, 12:7.
³⁴⁷ To thee will I give it
³³⁷ Above, 12:7.
³⁴⁸ In Verse 18 here.
³⁴⁴ Further, 17:8.
³⁴⁴ Further, 17:8.
³⁴⁹ Since, as explained above, this promises that if they will be exiled from the land, they will return and inherit it, the future tense refers to this future return to and repossession of the land.
³⁴⁸ In Verse 18 here.
³⁵⁰ Instead, the explanation is as set forth above.