“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,¹ 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.², 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.”

footnotes: ¹ The verse is interpreted to mean: The Almighty’s way is with the faultless, referring to Abraham. ² The Hebrew tzaref

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.”³ [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].”

footnotes: ³ Since God told him not to fear, the implication is that he had been afraid.

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 knees⁴ 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.”

footnotes: ⁴ Out of fright.

“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.’⁵ 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,’⁶ 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,⁷ 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).

footnotes: ⁵ And therefore I have incurred God’s wrath and will be held accountable. ⁶ To avenge their fathers’ death. ⁷ In Aramaic, magan

Rabbi Yudan and Rabbi Huna, both of them in the name of Rabbi Yosei ben Zimra: Rabbi Yudan said: Wherever aḥareiis stated, it refers to immediate events; aḥar refers to distant events.⁸ 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 aḥaris stated, it is immediate; aḥarei, distant. “After these matters”⁹, 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.¹⁰ Perhaps someone else will arise [one day] and amass mitzvot and good deeds more than I did, and his covenant will override my covenant.’¹¹ 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 away¹² and serve as atonement for them.’

footnotes: ⁸ The Hebrew uses both aḥar ⁹ Devarim ¹⁰ And thus I was able to slay many of his descendants. ¹¹ And he will be able to harm me. ¹² He will die.

“The word of the Lord came to Abram in a vision, saying” – it¹³ is referred to by ten expressions: a prophecy, a vision,¹⁴ preaching,¹⁵ speaking,¹⁶ saying,¹⁷ a command,¹⁸ a burden,¹⁹ a parable,²⁰ a metaphor,²¹ an enigma.²² 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.”

footnotes: ¹³ Prophecy. ¹⁴ See Psalms 89:20. ¹⁵ See Ezekiel 21:2. ¹⁶ See II Samuel 23:2. ¹⁷ See Exodus 4:22. ¹⁸ See Genesis 2:16. ¹⁹ See Malachi 1:1. ²⁰ See Isaiah 14:4. ²¹ See Proverbs 1:6. ²² See Numbers 12:8.

“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.²³ 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).²⁴ 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 path²⁵ 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] “It²⁶ shall not topple” (Isaiah 41:7) – referring to Abraham.

footnotes: ²³ Kedorlaomer was king of Eilam (Genesis 14:1), and Eilam was Shem’s son (Genesis 10:22). ²⁴ These words were spoken by Malkitzedek, who is identified with Shem. ²⁵ Paam ²⁶ Or “he.”

“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.’

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.”’²⁷ 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.²⁸ 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.’²⁹ “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].³⁰ 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.

footnotes: ²⁷ The verse is interpreted to mean: Abram said: What will You give me? [If it is unworthy descendants,] I would rather go childless. ²⁸ Sarapai ²⁹ It is preferable that You take my life. ³⁰ According to this interpretation, Eliezer is not a name, but means “God was my assistance” (see Exodus 18:4).

“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.’

“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.³¹ [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.’³² 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.³³

footnotes: ³¹ There are many seemingly extraneous words here; it could have been, simply: God said. ³² Because you will have your own son. The revelation of the three angels refers to Genesis 18:2. ³³ The wording should not be understood to imply the revelation of three angels.

“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,³⁴ can also mean streets. just as it says: “While He had not yet made earth and the outer ranges [ḥutzot]” (Proverbs 8:26).³⁵ 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] habatarefers only to looking from above to below. The Rabbis say: [God told him:] ‘You are a prophet, not an astrologer,’³⁶ 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,³⁷ 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.³⁸ Rabbi Yudan said in the name of Rabbi Elazar: There are three things that can annul evil decrees,³⁹ 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).⁴⁰ Rabbi Muna said: A fast as well, as it is stated: “May the Lord answer you on a day of trouble” (Psalms 20:2).⁴¹ Rava bar Maḥasya and Rabbi Ḥama ben Guryon said in the name of Rav: A fast is as effective against a [bad] dream⁴² as fire is against chaff. Rav Yosef said: [Only if the fast is done] on that same day, even if it is on Shabbat.

footnotes: ³⁴ The arrangements of the stars into patterns. Ḥutzot ³⁵ The heavens are called here “outer ranges.” ³⁶ God "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. ³⁷ Reliance on astrology. ³⁸ Trampling the stars is a metaphor for overcoming what the stars have predicted. ³⁹ Misfortunes that have been decreed by God as punishment for wrongdoing. ⁴⁰ God told Abram to move from his native land, and only then would He “make you a great nation.” ⁴¹ Meaning, a fast day. ⁴² That the bad dream should not materialize.

“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.⁴³ 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.⁴⁴

footnotes: ⁴³ Ur means furnace. ⁴⁴ See Daniel 3:25.

“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;⁴⁵ the bull that is brought for the transgression of any of the mitzvot;⁴⁶ and the beheaded calf.⁴⁷ Three types involving goats: the goats of the festivals;⁴⁸ the goats of the New Moon;⁴⁹ and the goat offered by the individual.⁵⁰ Three types involving rams: the definite guilt offering;⁵¹ the provisional guilt offering;⁵² and the lamb offered by the individual.⁵³ “And a dove, and a young pigeon.”⁵⁴ “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]⁵⁵ 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).⁵⁶, 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 severed⁵⁷ but [the head of] the bird sin-offering is not to be severed.⁵⁸

footnotes: ⁴⁵ See Leviticus 16:3. ⁴⁶ See Leviticus 4:13–21. ⁴⁷ See Deuteronomy 21:1–8. ⁴⁸ See Numbers 28:22–29:38. ⁴⁹ See Numbers 28:15. ⁵⁰ See Numbers 15:27. ⁵¹ See Leviticus 5:15, 5:20–25, 19:20–21. ⁵² See Leviticus 5:17–18. ⁵³ See Leviticus 4:32. ⁵⁴ See Leviticus 5:7. ⁵⁵ See Leviticus 5:11. ⁵⁶ The word eleh ⁵⁷ The bird is slaughtered so that the neck is cut all the way through, the head being almost severed. ⁵⁸ The 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.

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.⁵⁹ 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 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.⁶¹ It is a dove,⁶² but it is a robber [gazlan].⁶³ 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.⁶⁴ According to the opinion of Rabbi Neḥemya, it was there that the Great Sanhedrin of Israel convened and decreed laws for Israel.⁶⁵), 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.⁶⁶

footnotes: ⁵⁹ Babylon, Media and Greece were the first three of the Four Kingdoms that would subjugate Israel (see Daniel chapters 2 and 7). ⁶⁰ “No beasts could withstand it, and there was no savior from its hand” implies that it conquered the entire world. ⁶¹ Ancestor of the Romans, the fourth kingdom. ⁶² It seeks to portray itself as a peace-loving dove. ⁶³ It seizes all the riches of its subjects. ⁶⁴ One prince opposing the other, vying for control of the people. ⁶⁵ Literally, they cut (and shape) the laws for Israel (see Matnot Kehuna ⁶⁶ One 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.

“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].⁶⁷ Rabbi Azarya said: [God said:] When your descendants will become like carcasses without sinews and bones,⁶⁸ your merit will stand them in good stead.⁶⁹

footnotes: ⁶⁷ Although Israel will be set upon by its enemies, ultimately, it will be redeemed through repentance, not through physical force. ⁶⁸ Through all their persecutions. ⁶⁹ And bring about salvation for them in the end.

“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,⁷⁰ 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.⁷¹ “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.⁷² 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).

footnotes: ⁷⁰ This is alluded to by the words “slumber fell.” ⁷¹ As a reaction to their evil decrees (see Esther 4:16). ⁷² And that is why they are called “great.”

“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]⁷³ 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;⁷⁴ “teda” – know that I will redeem them.⁷⁵ “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.⁷⁶ Being strangers in a land that is not theirs, enslavement, and oppression are all included in their tally.⁷⁷

footnotes: ⁷³ In Hebrew a verb is often doubled to express intensity or certainty. ⁷⁴ I will give them over to subjugation until their sins are expiated. ⁷⁵ As someone redeems a pledge by paying his debt. ⁷⁶ The tally of four hundred years would begin with the birth of his son, Isaac. ⁷⁷ These were the different stages that they experienced that together totalled four hundred years.

“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.⁷⁸ “[That nation] that they will serve, I will judge [dan]” – Rabbi Elazar in the name of Rabbi Yosei bar Zimra: Through these two letters⁷⁹– 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,⁸⁰ 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),⁸¹ 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.⁸²refers 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.⁸³

footnotes: ⁷⁸ The four kingdoms who would subjugate Israel throughout the ages, as foretold by Daniel (chapters 2 and 7). ⁷⁹ Dan ⁸⁰ God’s name of seventy-two letters actually consists of seventy-two group of letters, each group being three letters. The letters dalet nun ⁸¹ The verse describes the redemption from Egypt. ⁸² The second goy ⁸³ Since the Israelites repented before the Exodus, they were redeemed through the full seventy-two letter name.

“And after [aḥarei] that they will go out with great property” – Rabbi Aḥa said: “Aḥarthat”**is not written here, but rather “aḥareithat”⁸⁴ 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, David⁸⁵ was worthy of this, [but] Gideon⁸⁶ was not worthy of it. Why? “Gideon crafted it into an ephod” (Judges 8:27) – for idol worship.

footnotes: ⁸⁴ Aḥarei ⁸⁵ I Chronicles 29:28. ⁸⁶ Judges 8:32.

“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.⁸⁷ 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;⁸⁸ [the Four] Kingdoms;⁸⁹ 44:17). the giving of the Torah;⁹⁰ and the Temple [service].⁹¹ 44:14). He said to him: ‘As long as your descendants are engaged in two [of these],⁹² 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.⁹³ 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;⁹⁴ “and the Lord delivered them” (Deuteronomy 32:30), it teaches that the Holy One blessed be He agreed with his words.⁹⁵ 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 [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).⁹⁷ 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).

footnotes: ⁸⁷ Since alata ⁸⁸ Represented by the smoking furnace. ⁸⁹ Represented by the dread (Genesis 15:12; see Bereshit Rabba ⁹⁰ Represented by the flaming torch (see Exodus 20:15). ⁹¹ Represented by the animals taken by Abraham (see Bereshit Rabba ⁹² Torah and the Temple service. ⁹³ The lesser of the two evils. God then agreed with Abraham’s choice. ⁹⁴ As it is stated: “Look upon the rock from which you are hewn…Look upon Abraham your forefather” (Isaiah 51:1–2). ⁹⁵ This sentence is intended to prove Rabbi Ḥanina bar Pappa’s position, that God and Abraham agreed. ⁹⁶ “Saying” indicates that God agreed with Abraham. ⁹⁷ Instead 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.

“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 world⁹⁸ 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.⁹⁹ The other said: He told him about [the events] until that day.¹⁰⁰ “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,¹⁰¹ 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.

footnotes: ⁹⁸ The events that would take place through history, namely, the subjugation of the Four Kingdoms. ⁹⁹ Until the day mentioned in this passage – the exodus from Egypt. ¹⁰⁰ The day of the messianic redemption, as it is written “on that day the Lord will be one and His name one” (Zechariah 14:9). ¹⁰¹ Once God states that something will occur, it is as if it has already taken place in actuality.

“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,¹⁰² that is why it cites the Refa’im in their place.¹⁰³ 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 (that are delineated above)?¹⁰⁴ Which are the three that were not given to them?¹⁰⁵ 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).¹⁰⁶ 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.¹⁰⁷ 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.¹⁰⁸ All these, the Holy One blessed be He said to Abraham that He would give him, the Kenite, the Kenizite…,¹⁰⁹ but as of yet: “Sarai, Abram’s wife, had not borne him any children” (Genesis 16:1).

footnotes: ¹⁰² The Hivites are usually mentioned as one of the nations dwelling in Canaan (see Genesis 10:17, 34:2). ¹⁰³ The Hivites and the Refa’im are one and the same. ¹⁰⁴ The answer to this question is in the following paragraph. ¹⁰⁵ What is the identity of the three nations mentioned here, the Kenites, the Kenizites, and the Kadmonites? ¹⁰⁶ And there is a similar verse regarding Ammon (Deuteronomy 2:19). ¹⁰⁷ Who promised all ten nations to Abraham. ¹⁰⁸ This is a folk saying. The idea is that pigs, which are impure animals, are plentiful, but sheep, which are pure, are more scarce. ¹⁰⁹ And they were already established nations at that time.