Chapter 15

1After these incidents, the word of the Lord came to Abram in a vision, saying, "Fear not, Abram; I am your Shield; your reward is exceedingly great."   אאַחַ֣ר | הַדְּבָרִ֣ים הָאֵ֗לֶּה הָיָ֤ה דְבַר־יְהֹוָה֙ אֶל־אַבְרָ֔ם בַּמַּֽחֲזֶ֖ה לֵאמֹ֑ר אַל־תִּירָ֣א אַבְרָ֗ם אָֽנֹכִי֙ מָגֵ֣ן לָ֔ךְ שְׂכָֽרְךָ֖ הַרְבֵּ֥ה מְאֹֽד:
After these incidents. Wherever the term אַחַר is used, it signifies immediately afterwards; אַחֲרֵי signifies a long time afterwards (Gen. Rabbah 44:5). After this miracle had been wrought for him, that he slew the kings, he was worried and said, “Perhaps I have received reward for all my righteous deeds.” Therefore, the Omnipresent said to him, “Fear not Abram, I am your Shield” from punishment, that you will not be punished for all those souls that you have slain, and as far as your being worried about receiving reward, your reward is exceedingly great. [from Aggadath Bereishith 16:2; Tan. Buber, Lech Lecha 15; Pirkei d’Rabbi Eliezer ch. 27]   אַחַר הַדְּבָרִים הָאֵלֶּה.  כָּל מָקוֹם שֶׁנֶאֱמַר אַחַר – סָמוּךְ, אַחֲרֵי – מֻפְלָג (בראשית רבה). אַחַר הַדְּבָרִים הָאֵלֶּה אַחַר שֶׁנַּעֲשָׂה לוֹ נֵס זֶה, שֶׁהָרַג אֶת הַמְּלָכִים וְהָיָה דוֹאֵג וְאוֹמֵר, שֶׁמָּא קִבַּלְתִּי שָׂכָר עַל כָּל צִדְקוֹתַי, לְכָךְ אָמַר לוֹ הַמָּקוֹם אַל תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ, מִן הָעֹנֶשׁ, שֶׁלֹּא תֵּעָנֵשׁ עַל כָּל אוֹתָן נְפָשׁוֹת שֶׁהָרַגְתָּ; וּמַה שֶּׁאַתָּה דוֹאֵג עַל קִבּוּל שְׂכָרְךָ, שְׂכָרְךָ הַרְבֵּה מְאֹד (בראשית רבה):
2And Abram said, "O Lord God, what will You give me, since I am going childless, and the steward of my household is Eliezer of Damascus?"   בוַיֹּ֣אמֶר אַבְרָ֗ם אֲדֹנָ֤י יֱהֹוִה֙ מַה־תִּתֶּן־לִ֔י וְאָֽנֹכִ֖י הוֹלֵ֣ךְ עֲרִירִ֑י וּבֶן־מֶ֣שֶׁק בֵּיתִ֔י ה֖וּא דַּמֶּ֥שֶׂק אֱלִיעֶֽזֶר:
since I am going childless. Heb. עֲרִירִי. Menachem ben Saruk (Machbereth p. 137) explained it as meaning an heir, and a similar instance is (Mal. 2:12): “a son (עֵר) and a grandson (וְעֹנֶה).” Hence, עֲרִירִי would mean without an heir, as you would say (Job 31:12): “and it will uproot (תְשָׁרֵשׁ) all my crops,” [meaning] it will tear out its roots. Similarly עֲרִירִי means childless; in Old French, desenfantez. It appears to me, however, that עֵר וְעֹנֶה is derived from the same root as (Song of Songs 5:2): “but my heart is awake (עֵר),” whereas עֲרִירִי is an expression of destruction, as in (Ps. 137:7): “Raze it, raze it (עָרוּ עָרוּ)” and as in (Hab. 3:13): “destroying (עָרוֹת) the foundation,” and as in (Jer. 51:58): “shall be completely destroyed (עַרְעֵר תִּתְעַרְעַר),” and as in (Zeph. 2:14): “for the cedarwork will be destroyed (עֵרָה).”   הוֹלֵךְ עֲרִירִי.  מְנַחֵם בֶּן סָרוּק פֵּרְשׁוֹ לְשׁוֹן יוֹרֵשׁ, וְחָבֵר לוֹ עֵר וְעֹנֶה (מלאכי ב'), עֲרִירִי, בְלֹא יוֹרֵשׁ, כַּאֲשֶׁר תֹּאמַר וּבְכָל תְּבוּאָתִי תְשָׁרֵשׁ (איוב ל"א), תְּעַקֵּר שָׁרָשֶׁיהָ, כָּךְ לְשׁוֹן עֲרִירִי חֲסַר בָּנִים, ובלע"ז דישאנפנטיש. וְלִי נִרְאֶה עֵר וְעֹנֶה מִגִּזְרַת וְלִבִּי עֵר (שיר השירים ה'), וַעֲרִירִי לְשׁוֹן חֻרְבָּן, וְכֵן עָרוּ עָרוּ (תה' קל"ז), וְכֵן עָרוֹת יְסוֹד (חבקוק ג'), וְכֵן עַרְעֵר תִּתְעַרְעָר (ירמ' נ"א), וְכֵן כִּי אַרְזָה עֵרָה (צפניה ב'):
and the steward of my household. וּבֶן מֶשֶׁק בֵּיתִי, to be interpreted like the Aramaic translation, (וּבַר פַּרְנָסָה הָדֵין דִי בְּבֵיתִי): and this sustainer who is in my house). My entire household is sustained by his orders, as (below 41:40): “and by your orders they will be sustained (יִשַּׁק).” [בֶּן מֶשֶׁק means] “my administrator,” but if I had a son, my son would be appointed over my possessions.   וּבֶן־מֶשֶׁק בֵּיתִי.  כְּתַרְגּוּמוֹ, שֶׁכָּל בֵּיתִי נִזּוֹן עַל פִּיו, כְּמוֹ וְעַל פִּיךָ יִשַּׁק (בר' מלכים א), אַפּוֹטְרוֹפּוֹס שֶׁלִּי, וְאִלּוּ הָיָה לִי בֵן, הָיָה בְנִי מְמֻנֶּה עַל שֶׁלִּי:
Damascus. Heb. דַּמֶּשֶׂק. According to the Targum, he was from Damascus, but according to the Midrash Aggadah (Gen. Rabbah 44:9) [the meaning is] that he pursued the kings until Damascus. And in our Talmud (Yoma 28b), it (the word דַּמֶּשֶׂק) is interpreted as a notarikon [acrostic for דּוֹלֶה וּמַשְׁקֶה]: he drew and gave to drink from his master’s teachings to others.   דַּמֶּשֶׂק.  לְפִי הַתַּרְגּוּם מִדַּמֶּשֶׂק הָיָה, וּלְפִי מִדְרַשׁ אַגָּדָה שֶׁרָדַף הַמְּלָכִים עַד דַּמֶּשֶׂק. וּבַתַּלְמוּד דָרְשׁוּ נוֹטָרִיקוֹן דּוֹלֶה וּמַשְׁקֶה מִתּוֹרַת רַבּוֹ לַאֲחֵרִים:
3And Abram said, "Behold, You have given me no seed, and behold, one of my household will inherit me."   גוַיֹּ֣אמֶר אַבְרָ֔ם הֵ֣ן לִ֔י לֹ֥א נָתַ֖תָּה זָ֑רַע וְהִנֵּ֥ה בֶן־בֵּיתִ֖י יוֹרֵ֥שׁ אֹתִֽי:
Behold, You have given me no seed. So of what avail is all that You will give me?   הֵן לִי לֹא נתת זָרַע.  וּמַה תּוֹעֶלֶת בְּכָל אֲשֶׁר תִּתֵּן לִי?
4And behold, the word of the Lord came to him, saying, "This one will not inherit you, but the one who will spring from your innards-he will inherit you."   דוְהִנֵּ֨ה דְבַר־יְהֹוָ֤ה אֵלָיו֙ לֵאמֹ֔ר לֹ֥א יִירָֽשְׁךָ֖ זֶ֑ה כִּי־אִם֙ אֲשֶׁ֣ר יֵצֵ֣א מִמֵּעֶ֔יךָ ה֖וּא יִֽירָשֶֽׁךָ:
5And He took him outside, and He said, "Please look heavenward and count the stars, if you are able to count them." And He said to him, "So will be your seed."   הוַיּוֹצֵ֨א אֹת֜וֹ הַח֗וּצָה וַיֹּ֨אמֶר֙ הַבֶּט־נָ֣א הַשָּׁמַ֔יְמָה וּסְפֹר֙ הַכּ֣וֹכָבִ֔ים אִם־תּוּכַ֖ל לִסְפֹּ֣ר אֹתָ֑ם וַיֹּ֣אמֶר ל֔וֹ כֹּ֥ה יִֽהְיֶ֖ה זַרְעֶֽךָ:
And He took him outside. According to its simple meaning: He took him out of his tent, outdoors, to see the stars. But according to its midrashic interpretation, He said to him, “Go out of your astrology,” for you have seen in the signs of the zodiac that you are not destined to have a son. Indeed, Abram will have no son, but Abraham will have a son. Similarly, Sarai will not give birth, but Sarah will give birth. I will give you another name, and your destiny will change (Ned. 32a, Gen. Rabbah 44:10). Another explanation: He took him out of the terrestrial sphere and lifted him above the stars. This explains the expression of הַבָּטָה, looking down from above (Gen. Rabbah 44:12).   וַיּוֹצֵא אֹתוֹ הַחוּצָה.  לְפִי פְּשׁוּטוֹ הוֹצִיאוֹ מֵאָהֳלוֹ לַחוּץ לִרְאוֹת הַכּוֹכָבִים, וּלְפִי מִדְרָשׁוֹ אָמַר לוֹ צֵא מֵאִצְטַגְנִינוּת שֶׁלְּךָ שֶׁרָאִיתָ בַּמַּזָּלוֹת שֶׁאֵינְךָ עָתִיד לְהַעֲמִיד בֵּן, אַבְרָם אֵין לוֹ בֵן, אֲבָל אַבְרָהָם יֵשׁ לוֹ בֵן, שָׂרַי לֹא תֵלֵד, אֲבָל שָׂרָה תֵלֵד; אֲנִי קוֹרֵא לָכֶם שֵׁם אַחֵר וְיִשְׁתַּנֶּה הַמַּזָּל. דָּבָר אַחֵר הוֹצִיאוֹ מֵחֲלָלוֹ שֶׁל עוֹלָם וְהִגְבִּיהוֹ לְמַעְלָה מִן הַכּוֹכָבִים, וְזֶהוּ לְשׁוֹן הַבָּטָה מִלְמַעְלָה לְמַטָּה:
6And he believed in the Lord, and He accounted it to him as righteousness.   ווְהֶֽאֱמִ֖ן בַּֽיהֹוָ֑ה וַיַּחְשְׁבֶ֥הָ לּ֖וֹ צְדָקָֽה:
And he believed in the Lord. He did not request of Him a sign regarding this, but regarding the inheritance of the land, he did request of Him a sign, and he said to Him, “How will I know?” [from Ned. 32a]   וְהֶֽאֱמִן בה'.  לֹא שָׁאַל לוֹ אוֹת עַל זֹאת; אֲבָל עַל יְרֻשַּׁת הָאָרֶץ שָׁאַל לוֹ אוֹת וְאָמַר לוֹ בַּמָּה אֵדַע.
and He accounted it to him as righteousness. The Holy One, blessed be He, accounted it to Abram as a merit and as righteousness for the faith that he believed in Him (Targum Jonathan). Another explanation for: “How will I know?” He did not ask Him for a sign, but he said before Him, “Let me know with what merit will they [my descendants] remain therein [in the Land]?” The Holy One, blessed be He, replied, “With the merit of the sacrifices.”   וַיַּחְשְׁבֶהָ לּוֹ צְדָקָֽה.  הַקָּדוֹשׁ בָּרוּךְ הוּא חֲשָׁבָהּ לאַבְרָם לִזְכוּת וְלִצְדָקָה עַל הַאֲמָנָה שֶׁהֶאֱמִין בּוֹ. דָּבָר אַחֵר בַּמָּה אֵדַע, לֹא שָׁאַל לוֹ אוֹת אֶלָּא אָמַר לְפָנָיו, הוֹדִיעֵנִי בְּאֵיזֶה זְכוּת יִתְקַיְּמוּ בָּהּ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, בִּזְכוּת הַקָּרְבָּנוֹת:
7And He said to him, "I am the Lord, Who brought you forth from Ur of the Chaldees, to give you this land to inherit it."   זוַיֹּ֖אמֶר אֵלָ֑יו אֲנִ֣י יְהֹוָ֗ה אֲשֶׁ֤ר הֽוֹצֵאתִ֨יךָ֙ מֵא֣וּר כַּשְׂדִּ֔ים לָ֧תֶת לְךָ֛ אֶת־הָאָ֥רֶץ הַזֹּ֖את לְרִשְׁתָּֽהּ:
8And he said, "O Lord God, how will I know that I will inherit it?"   חוַיֹּאמַ֑ר אֲדֹנָ֣י יֱהֹוִ֔ה בַּמָּ֥ה אֵדַ֖ע כִּ֥י אִֽירָשֶֽׁנָּה:
9And He said to him, "Take for Me three heifers and three goats and three rams, and a turtle dove and a young bird."   טוַיֹּ֣אמֶר אֵלָ֗יו קְחָ֥ה לִי֙ עֶגְלָ֣ה מְשֻׁלֶּ֔שֶׁת וְעֵ֥ז מְשֻׁלֶּ֖שֶׁת וְאַ֣יִל מְשֻׁלָּ֑שׁ וְתֹ֖ר וְגוֹזָֽל:
three heifers. (Gen. Rabbah 44:14) Three calves, symbolic of the three bulls: the bull of Yom Kippur, the bull brought when the interpretation of a law is hidden from the people [because of an error of the Sanhedrin], and the heifer whose neck was broken.   עֶגְלָה מְשֻׁלֶּשֶׁת.  שְׁלשָׁה עֲגָלִים; רֶמֶז לִשְׁלֹשָׁה פָרִים, פַּר יוֹם הַכִּפּוּרִים וּפַר הֶעְלֵם דָּבָר שֶׁל צִבּוּר וְעֶגְלָה עֲרוּפָה:
and three goats. Symbolic of the he-goat that is sacrificed inside, the he-goats of the additional offering of the festivals, and the he-goat that is sacrificed as a sin offering for an individual.   וְעֵז מְשֻׁלֶּשֶׁת.  רֶמֶז לְשָׂעִיר הַנַּעֲשֶׂה בִּפְנִים וּשְׂעִירֵי מוּסָפִין שֶׁל מוֹעֵד וּשְׂעִיר חַטַּאת יָחִיד:
and three rams. A guilt offering for a definite sin, a guilt offering for a doubtful sin, and a ewe lamb for a sin offering for an individual.   וְאַיִל מְשֻׁלָּשׁ.  אֲשַׁם וַדַּאי וְאָשָׁם תָּלוּי וְכִבְשָׂה שֶׁל חַטַּאת יָחִיד:
and a turtle dove and a young bird. A turtle dove and a young pigeon. [These are the various species offered up for all kinds of atonement sacrifices.]   ותור וְגוֹזָֽל.  תּוֹר וּבֶן יוֹנָה (בראשית רבה):
10And he took for Him all these, and he divided them in the middle, and he placed each part opposite its mate, but he did not divide the birds.   יוַיִּקַּח־ל֣וֹ אֶת־כָּל־אֵ֗לֶּה וַיְבַתֵּ֤ר אֹתָם֙ בַּתָּ֔וֶךְ וַיִּתֵּ֥ן אִֽישׁ־בִּתְר֖וֹ לִקְרַ֣את רֵעֵ֑הוּ וְאֶת־הַצִּפֹּ֖ר לֹ֥א בָתָֽר:
and he divided them. He divided each one into two parts. The verse does not lose its simple meaning, because He was forming a covenant with him to keep His promise, to cause his sons to inherit the land, as it is written (verse 18): “On that day, the Lord formed a covenant with Abram, saying, etc.,” and it is the custom of those who form a covenant to divide an animal and to pass between its parts, as it is written (Jer. 34:19): “who passed between the parts of the calf.” Here too, “a smoking furnace and a fire brand, which passed between the parts,” was the agent of the Shechinah, which is [referred to as] fire. [from Pirkei d’Rabbi Eliezer , ch. 28]   וַיְבַתֵּר אֹתָם.  חָלַק כָּל אֶחָד לִשְׁנֵי חֲלָקִים; וְאֵין הַמִּקְרָא יוֹצֵא מִידֵי פְשׁוּטוֹ, לְפִי שֶׁהָיָה כוֹרֵת בְּרִית עִמּוֹ לִשְׁמֹר הַבְטָחָתוֹ לְהוֹרִיש לְבָנָיו אֶת הָאָרֶץ כְּדִכְתִיב בַּיּוֹם הַהוּא כָּרַת ה' אֶת אַבְרָם בְּרִית לֵאמֹר וְגוֹמֵר, וְדֶרֶך כּוֹרְתֵי בְרִית לְחַלֵּק בְּהֵמָה וְלַעֲבֹר בֵּין בְּתָרֶיהָ, כְּמַה שֶּׁנֶּאֱמַר לְהַלָּן הָעֹבְרִים בֵּין בִּתְרֵי הָעֵגֶל (ירמיה ל"ד), אַף כָּאן תַנּוּר עָשָׁן וְלַפִּיד אֵשׁ אֲשֶׁר עָבַר בֵּין הַגְּזָרִים הוּא שְׁלוּחוֹ שֶׁל שְׁכִינָה, שֶׁהוּא אֵשׁ.
but he did not divide the birds. Since the idol-worshipping nations are likened to bulls, rams, and goats, as it is said (Ps. 22:13): “Many bulls surrounded me, etc.,” and Scripture states (Dan. 8:20): “The ram that you saw, the one with horns, represents the kings of Media and Persia,” and Scripture states (ibid. verse 21): “And the he-goat is the king of Greece.” And the Israelites are likened to young doves, as it is said (Song of Songs 2:14): “My dove, in the clefts of the rock.” Therefore, he divided the animals, as an allusion that the nations will gradually perish. “But he did not divide the bird,” as an allusion that Israel will exist forever. [from Pirkei d’Rabbi Eliezer , ch. 28; Targum. Ps. 22: 13]   וְאֶת־הצפור לֹא בָתָֽר.  לְפִי שֶׁהָאֻמּוֹת נִמְשְׁלוּ לְפָרִים וְאֵילִים וּשְֹעִירִים, שֶׁנֶּאֱמַר סְבָבוּנִי פָּרִים רַבִּים וְגוֹ' (תהל' כ"ב), וְאוֹמֵר הָאַיִל אֲשֶׁר רָאִיתָ בַּעַל הַקְּרָנָיִם מַלְכֵי מָדַי וּפָרָס (דניאל ח'), וְאוֹמֵר וְהַצָּפִיר הַשָּׂעִיר מֶלֶךְ יָוָן (שם), וְיִשְֹרָאֵל נִמְשְׁלוּ לִבְנֵי יוֹנָה, שֶׁנֶּאֱמַר יוֹנָתִי בְּחַגְוֵי הַסֶּלַע (שיר השירים ב'), לְפִיכָךְ בִּתֵּר הַבְּהֵמוֹת, רֶמֶז שֶׁיִּהְיוּ הָאֻמּוֹת כָּלִים וְהוֹלְכִים, ואת הצפור לא בתר, רֶמֶז שֶׁיִּהְיוּ יִשְֹרָאֵל קַיָּמִין לְעוֹלָם:
11And the birds of prey descended upon the carcasses, and Abram drove them away.   יאוַיֵּ֥רֶד הָעַ֖יִט עַל־הַפְּגָרִ֑ים וַיַּשֵּׁ֥ב אֹתָ֖ם אַבְרָֽם:
And the birds of prey. Heb. הָעַיִט. This is a bird, and [it is called עַיִט] because it swoops down [עָט] and seeks the carcasses. Like (Job 9:26): “to swoop upon food,” and like (I Sam. 15:19): “and you flew (וַתַּעַט) upon the spoil.”   הָעַיִט.  הוּא עוֹף, עַל שֵׁם שֶׁהוּא עָט וְשׁוֹאֵף אֶל הַנְּבֵלוֹת לָטוּשׂ עֲלֵי אֹכֶל, כְּמוֹ וַתַּעַט אֶל הַשָּׁלָל (שמואל א ט"ו):
upon the carcasses. upon the parts. (Other editions: הַפְּגָרִים is translated into Aramaic as פַּגְלַיָא, [meaning “carcass,” and not “parts,” as Rashi interprets]. But because they [the Targumim] were accustomed to translating אִישׁ בִּתְרוֹ [verse 10] as וִיהַב פַּלְגַּיָא [meaning: “He placed each part”], the word פַּגְלַיָא was mistakenly changed to פַּלְגַּיָא, and they therefore translated הַפְּגָרִים as פַּלְגַיָא. But whoever translates that way is in error, because we cannot equate בְּתָרִים, parts, to פְּגָרִים, carcasses, for בְּתָרִים should be translated פַּלְגַּיָא, and פְּגָרִים should be translated פַּגְלַיָא, an expression of פִּגוּל, an abominable thing, as (Lev. 19:7): “it is an abominable thing (פִּגוּל),” an expression of a carcass. (So I heard from Rabbi Judah the son of Rabbi Samuel.) And so it was emended in a Rashi ms., and in another ms. was written: So did Rabbi Meir the son of Rabbi Samuel explain.)   עַל־הַפְּגָרִים.  עַל הַבְּתָרִים. הַפְּגָרִים מְתַרְגְּמִינָן פַּגְלַיָּא, אֶלָּא מִתּוֹךְ שֶׁהֻרְגְּלוּ לְתַרְגֵּם "איש בִּתְרוֹ" וִיהַב פַּלְגַּיָּא, נִתְחַלֵּף לָהֶם תֵּבַת פַּגְלַיָּא לְפַלְגַּיָּא, וְתִרְגְּמוּ הַפְּגָרִים פַּלְגַּיָּא; וְכָל הַמְתַרְגֵּם כֵּן טוֹעֶה, לְפִי שֶׁאֵין לְהַקִּיש בְּתָרִים לִפְגָרִים, שֶׁבְּתָרִים תַּרְגּוּמוֹ פַּלְגַּיָּא, וּפְגָרִים תַּרְגּוּמוֹ פַּגְלַיָּא, לְשׁוֹן פִּגּוּל, כְּמוֹ פִּגּוּל הוּא (ויקרא ז') לְ' פֶּגֶר:
and Abram drove them away. Heb. וַיַּשֵּׁב, an expression of blowing and causing to fly away, like (Ps. 147:18): “He causes His wind to blow (יַשֵּׁב).” This is an allusion that David the son of Jesse will come to destroy them, but they will not permit him from heaven [to do so] until the King Messiah arrives. [from Pirkei d’Rabbi Eliezer, ch. 28]   וַיַּשֵּׁב.  לְשׁוֹן נְשִׁיבָה וְהַפְרָחָה, כְּמוֹ יַשֵּׁב רוּחוֹ (תה' קמ"ז), רֶמֶז שֶׁיָּבֹא דָוִד בֶּן יִשַּׁי לְכַלּוֹתָם, וְאֵין מַנִּיחִין אוֹתוֹ מִן הַשָּׁמַיִם עַד שֶׁיָּבֹא מֶלֶךְ הַמָּשִׁיחַ:
12Now the sun was ready to set, and a deep sleep fell upon Abram, and behold, a fright, a great darkness was falling upon him.   יבוַיְהִ֤י הַשֶּׁ֨מֶשׁ֙ לָב֔וֹא וְתַרְדֵּמָ֖ה נָֽפְלָ֣ה עַל־אַבְרָ֑ם וְהִנֵּ֥ה אֵימָ֛ה חֲשֵׁכָ֥ה גְדֹלָ֖ה נֹפֶ֥לֶת עָלָֽיו:
and behold, a fright, etc.. An allusion to the troubles and darkness of the exiles. [from above mentioned source, Targum Jonathan, Targum Yerushalmi, Gen. Rabbah 42:17, and many other midrashic sources]   וְהִנֵּה אֵימָה וגו'.  רֶמֶז לְצָרוֹת וְחשֶׁךְ שֶׁל גָּלִיּוֹת:
13And He said to Abram, "You shall surely know that your seed will be strangers in a land that is not theirs, and they will enslave them and oppress them, for four hundred years.   יגוַיֹּ֣אמֶר לְאַבְרָ֗ם יָדֹ֨עַ תֵּדַ֜ע כִּי־גֵ֣ר | יִֽהְיֶ֣ה זַרְעֲךָ֗ בְּאֶ֨רֶץ֙ לֹ֣א לָהֶ֔ם וַֽעֲבָד֖וּם וְעִנּ֣וּ אֹתָ֑ם אַרְבַּ֥ע מֵא֖וֹת שָׁנָֽה:
that your seed will be strangers. From the time that Isaac was born until the Israelites left Egypt was four hundred years. How so? Isaac was sixty years old when Jacob was born, and Jacob, when he went down to Egypt, said, “The days of the years of my sojournings are one hundred and thirty years,” which total 190. They were in Egypt 210 years, like the numerical value of רְדוּ (see Rashi, below 42:2; ר = 200, ד = 4, ו = 6, totaling 210). Thus, the total is 400 years. Now, if you should say that they were 400 years in Egypt, [this is not so] because Kehath was one of those who descended to Egypt. If you compute the years of Kehath (133) and those of Amram (his son, 137), and the 80 years of Moses, his age when they left Egypt, you will find only 350 [years]. And you must still subtract from them all the years that Kehath lived after the birth of Amram and that Amram lived after the birth of Moses. [from Seder Olam ch. 3]   כִּי־גֵר יִֽהְיֶה זַרְעֲךָ.  מִשֶּׁנּוֹלַד יִצְחָק עַד שֶׁיָּצְאוּ יִשְֹרָאֵל מִמִּצְרַיִם אַרְבַּע מֵאוֹת שָׁנָה כֵּיצַד? יִצְחָק בֶּן שִׁשִּׁים שָׁנָה כְּשֶׁנּוֹלַד יַעֲקֹב, וְיַעֲקֹב כְּשֶׁיָּרַד לְמִצְרַיִם אָמַר יְמֵי שְׁנֵי מְגוּרַי שְׁלֹשִׁים וּמְאַת שָׁנָה, הֲרֵי ק"צ, וּבְמִצְרַיִם הָיוּ מָאתַיִם וְעֶשֶׂר כְּמִנְיַן רְד"וּ, הֲרֵי אַרְבַּע מֵאוֹת שָׁנָה. וְאִם תֹּאמַר בְּמִצְרַיִם הָיוּ אַרְבַּע מֵאוֹת, הֲרֵי קְהָת מִיּוֹרְדֵי מִצְרַיִם הָיָה, צֵא וַחֲשֹׁב שְׁנוֹתָיו שֶׁל קְהָת וְשֶׁל עַמְרָם וּשְׁמוֹנִים שֶׁל משֶׁה שֶׁהָיָה כְּשֶׁיֶָּצְאוּ יִשְֹרָאֵל מִמִּצְרַיִם, אֵין אַתָּה מוֹצֵא אֶלָּא שְׁלֹשׁ מֵאוֹת וַחֲמִשִּׁים, וְאַתָּה צָרִיךְ לְהוֹצִיא מֵהֶן כָּל הַשָּׁנִים שֶׁחַי קְהָת אַחַר לֵדַת עַמְרָם וְשֶׁחַי עַמְרָם אַחַר לֵדַת משֶׁה:
in a land that is not theirs. It does not say, “in the land of Egypt,” but “[in a land] that is not theirs,” and from the time Isaac was born (below 21:34): “and Abraham sojourned, etc.” (Below 20:1): “And [Isaac] sojourned in Gerar.” (Ps. 105:23): “And Jacob sojourned in the land of Ham.” (Below 47:4): “To sojourn in the land we have come.” - [from Mid. Abchir]   בְּאֶרֶץ לֹא לָהֶם.  לֹא נֶאֱמַר בְּאֶרֶץ מִצְרַיִם, אֶלָּא לֹא לָהֶם – וּמִשֶּׁנּוֹלַד יִצְחָק וַיָּגָר אַבְרָהָם וְגוֹ' (בר' כ"א), וּבְיִצְחָק גּוּר בָּאָרֶץ הַזֹאת (שם כ"ו), וְיַעֲקֹב גָּר בְּאֶרֶץ חָם (תה' ק"ה), לָגוּר בָּאָרֶץ בָּאנוּ (בר' מ"ז):
14And also the nation that they will serve will I judge, and afterwards they will go forth with great possessions.   ידוְגַ֧ם אֶת־הַגּ֛וֹי אֲשֶׁ֥ר יַֽעֲבֹ֖דוּ דָּ֣ן אָנֹ֑כִי וְאַֽחֲרֵי־כֵ֥ן יֵֽצְא֖וּ בִּרְכֻ֥שׁ גָּדֽוֹל:
And also the nation. [The word] וְגַם, [and also], is to include the four kingdoms (Babylon, Persia and Media, Greece, and Edom), for they too will perish because they enslaved Israel. [from Gen. Rabbah 44:19]   וְגַם אֶת־הַגּוֹי.  וְגַם לְרַבּוֹת ד' מַלְכֻיּוֹת, שֶׁאַף הֵן כָּלִים עַל שֶׁשִּׁעְבְּדוּ אֶת יִשְׂרָאֵל:
will I judge. with ten plagues. [from Gen. Rabbah 44:20]   דָּן אָנֹכִי.  בְּעֶשֶׂר מַכּוֹת:
with great possessions. with much money, as it is said (Exod. 12:36): “and they emptied out Egypt.”   בִּרְכֻשׁ גָּדֽוֹל.  בְּמָמוֹן גָּדוֹל, כְּמוֹ שֶׁנֶּאֱמַר וַיְנַצְּלוּ אֶת מִצְרָיִם (שמות י"ב):
15But you will come to your forefathers in peace; you will be buried in a good old age.   טווְאַתָּ֛ה תָּב֥וֹא אֶל־אֲבֹתֶ֖יךָ בְּשָׁל֑וֹם תִּקָּבֵ֖ר בְּשֵׂיבָ֥ה טוֹבָֽה:
But you will come to your forefathers in peace. And you will not witness any of this. [From Gen. Rabbah 44:20]   וְאַתָּה תָּבוֹא.  וְלֹא תִרְאֶה כָּל אֵלֶה:
to your forefathers. His father was an idolater, and He announces to him that he will come to him? This teaches you that Terah repented. [from Tan. Shemoth 18]   אֶל־אבותיך.  אָבִיו עוֹבֵד עֲבוֹדָה זָרָה וְהוּא מְבַשְּׂרוֹ שֶׁיָּבֹא אֵלָיו? לִמֶּדְךָ שֶׁעָשָׂה תֶּרַח תְּשׁוּבָה:
you will be buried in a good old age. He announced to him that Ishmael would repent during his lifetime (Gen. Rabbah 30:4, 38:12), and that Esau would not embark on evil ways during his lifetime. Therefore, he died five years before his time, and on that very day, Esau rebelled (ibid. 63:12). See below 25:29f.   תִּקָּבֵר בְּשֵׂיבָה טוֹבָֽה.  בִּשְּׂרוֹ שֶׁיַּעֲשֶׂה יִשְׁמָעֵאל תְּשׁוּבָה בְּיָמָיו, וְלֹא יֵצֵא עֵשָׂו לְתַרְבּוּת רָעָה בְּיָמָיו; וּלְפִיכָךְ מֵת ה' שָׁנִים קֹדֶם זְמַנּוֹ, וּבוֹ בַיּוֹם מָרַד עֵשָׂו:
16And the fourth generation will return here, for the iniquity of the Amorites will not be complete until then."   טזוְד֥וֹר רְבִיעִ֖י יָשׁ֣וּבוּ הֵ֑נָּה כִּ֧י לֹֽא־שָׁלֵ֛ם עֲוֹ֥ן הָֽאֱמֹרִ֖י עַד־הֵֽנָּה:
And the fourth generation. After they will have been exiled to Egypt, they will be there for three generations, and the fourth will return to this land (Mishnath Rabbi Eliezer ch. 5), for in the land of Canaan He spoke with him, and formed this covenant, as it is written (above verse 7): “to give you this land to inherit it.” And so it was: Jacob descended to Egypt. Go forth and figure his generations: Judah, Perez, and Hezron, and Caleb the son of Hezron was one of those who entered the land (Sotah 11b).   וְדוֹר רְבִיעִי.  לְאַחַר שֶׁיִּגְלוּ לְמִצְרַיִם יִהְיוּ שָׁם ג' דּוֹרוֹת, וְהָרְבִיעִי יָשׁוּבוּ לָאָרֶץ הַזֹּאת, לְפִי שֶׁבְּאֶרֶץ כְּנַעַן הָיָה מְדַבֵּר עִמּוֹ, וְכָרַת בְּרִית זוֹ, כְּדִכְתִיב: לָתֶת לְךָ אֶת הָאָרֶץ הַזֹּאת לְרִשְׁתָּהּ. וְכֵן הָיָה: יַעֲקֹב יָרַד לְמִצְרַיִם, צֵא וַחֲשֹׁב דּוֹרוֹתָיו: יְהוּדָה, פֶּרֶץ, וְחֶצְרוֹן, וְכָלֵב בֶּן חֶצְרוֹן מִבָּאֵי הָאָרֶץ הָיָה:
for the iniquity of the Amorites will not be complete. that they should be sent out of their land until that time, for the Holy One, blessed be He, does not punish a nation until its measure is full, as it is said: (Isa. 27:8):“When her measure is full, when You send her away, then You will strive with her.” - [from Zohar, vol. 1, p. 113b]   כִּי לֹֽא־שָׁלֵם עֲוֹן הָֽאֱמֹרִי.  לִהְיוֹת מִשְׁתַּלֵּחַ מֵאַרְצוֹ עַד אוֹתוֹ זְמַן, שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא נִפְרָע מֵאֻמָּה עַד שֶׁתִּתְמַלֵּא סְאָתָהּ, שֶׁנֶּאֱמַר בְּסַאסְּאָה בְּשַׁלְחָהּ תְּרִיבֶנָּה (יש' כ"ז):
17Now it came to pass that the sun had set, and it was dark, and behold, a smoking furnace and a fire brand, which passed between these parts.   יזוַיְהִ֤י הַשֶּׁ֨מֶשׁ֙ בָּ֔אָה וַֽעֲלָטָ֖ה הָיָ֑ה וְהִנֵּ֨ה תַנּ֤וּר עָשָׁן֙ וְלַפִּ֣יד אֵ֔שׁ אֲשֶׁ֣ר עָבַ֔ר בֵּ֖ין הַגְּזָרִ֥ים הָאֵֽלֶּה:
Now it came to pass that the sun had set. Heb. וַיְהִי הַשֶּׁמֶשׁ בָּאָה. [The subject apparently does not agree with the predicate, because שֶׁמֶשׁ is a feminine noun, whereas וַיְהִי is a masculine verb. Therefore, Rashi explains as follows:] This is similar to (below 42:35): “And it came to pass that they were emptying their sacks”; (II Kings 13:21): “And it came to pass that they were burying a man”; meaning: this event took place. [The subject of וַיְהִי is not הַשֶּׁמֶשׁ but דָבָר זֶה (i.e., it is as if the masculine noun דָבָר זֶה (this event) were inserted after וַיְהִי.] The same is true in the two instances quoted by Rashi, in which the subject is plural, whereas the predicate is singular. There too, the subject of וַיְהִי is דָבָר זֶה.]   וַיְהִי הַשֶּׁמֶשׁ בָּאָה.  כְּמוֹ וַיְהִי הֵם מְרִיקִים שַׂקֵּיהֶם (בראשית מ"ב), וַיְהִי הֵם קֹבְרִים אִישׁ (מלכים ב י"ג), כְּלוֹמַר, וַיְהִי דָּבָר זֶה:
the sun had set. Heb. בָּאָה. It had set.   הַשֶּׁמֶשׁ בָּאָה.  שָׁקְעָה:
and it was dark. The day darkened.   וַֽעֲלָטָה הָיָה.  חָשַׁךְ הַיּוֹם:
and behold, a smoldering furnace, etc.. He hinted to him that the kingdoms of the pagans would fall into hell. — [from Pirkei d’Rabbi Eliezer, ch. 28]   וְהִנֵּה תַנּוּר עָשָׁן וגו'.  רָמַז לוֹ שֶׁיִּפְּלוּ הַמַּלְכֻיּוֹת בַּגֵּיהִנֹּם:
had set. Heb. בָּאָה Its accent is on the first syllable. Therefore, it is explained that it had already set; but if its accent were at the end, on the “alef,” it would be explained to mean: as it was setting. but it is impossible to say this, for it is already written (above verse 12): “Now the sun was setting,” and the passing of the smoking furnace happened after this. It is found that it had already set. And this difference exists in every word in the feminine gender, whose radical consists of two letters, such as בא (to come), קם (to arise), שב (to return). When the accent is on the first syllable, it is in the past tense, e.g., this case and e.g., (below 29:9): “and Rachel came (בָּאָה)”; (below 37:7): “my sheaf arose (קָמָה)”; (Ruth 1:15): “Lo! Your sister-in-law has returned (שָׁבָה).” However, when the accent is on the final syllable, it is in the present tense, denoting a thing that is happening now and is continuing to happen, like (below 29:6): “She is coming בָּאָה with the flocks”; (Esther 2:14): “In the evening she would come (בָּאָה), and in the morning she would return (שָׁבָה).”   בָּאָה.  טַעֲמוֹ לְמַעְלָה, לְכָךְ הוּא מְבֹאָר שֶׁבָּא כְבָר. וְאִם הָיָה טַעֲמוֹ לְמַטָּה, בָּאָלֶ"ף, הָיָה מְבֹאָר כְּשֶׁהִיא שׁוֹקַעַת; וְאִי אֶפְשַָׁר לוֹמַר כֵּן, שֶׁהֲרֵי כְבָר כְּתִיב וַיְהִי הַשֶּׁמֶשׁ לָבוֹא, וְהַעֲבָרַת תַּנּוּר עָשָׁן לְאַחַר מִכָּאן הָיְתָה, נִמְצָא שֶׁכְּבָר שָׁקְעָה; וְזֶה חִלּוּק בְּכָל תֵּבָה לְשׁוֹן נְקֵבָה שֶׁיְּסוֹדָהּ שְׁתֵּי אוֹתִיּוֹת, כְּמוֹ בָּא, קָם, שָׁב: כְּשֶׁהַטַּעַם לְמַעְלָה, לְשׁוֹן עָבַר הוּא, כְּגוֹן זֶה, וּכְגוֹן וְרָחֵל בָּאָה, קָמָה אֲלֻמָּתִי, הִנֵּה שָׁבָה יְבִמְתֵּךְ, וּכְשֶׁהַטַּעַם לְמַטָּה הוּא לְשׁוֹן הוֹוֶה, דָּבָר שֶׁנַּעֲשֶׂה עַכְשָׁו וְהוֹלֵךְ, כְּמוֹ בָּאָה עִם הַצֹּאן, בָּעֶרֶב הִיא בָאָה וּבַבֹּקֶר הִיא שָׁבָה:
18On that day, the Lord formed a covenant with Abram, saying, "To your seed I have given this land, from the river of Egypt until the great river, the Euphrates river.   יחבַּיּ֣וֹם הַה֗וּא כָּרַ֧ת יְהֹוָ֛ה אֶת־אַבְרָ֖ם בְּרִ֣ית לֵאמֹ֑ר לְזַרְעֲךָ֗ נָתַ֨תִּי֙ אֶת־הָאָ֣רֶץ הַזֹּ֔את מִנְּהַ֣ר מִצְרַ֔יִם עַד־הַנָּהָ֥ר הַגָּדֹ֖ל נְהַר־פְּרָֽת:
To your seed I have given. The word of the Holy One, blessed be He, is like an accomplished fact.   לְזַרְעֲךָ נָתַתִּי.  אֲמִירָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּאִלוּ הִיא עֲשׂוּיָה:
the great river, the Euphrates river. Since it is associated with the Land of Israel, He calls it great, even though it is the last of the four rivers going forth from Eden, as it is said (above 2:14): “and the fourth river that is the Euphrates.” A common proverb states: “A king’s servant is a king; associate with a ruler, and people will bow down to you.” - [from Sifrei Devarim 6]   הַנָּהָר הגדול.  לְפִי שֶׁהוּא דָבוּק לְאֶרֶץ יִשְׂרָאֵל קוֹרְאֵהוּ גָּדוֹל, אַף עַל פִּי שֶׁהוּא מְאֻחָר בְּאַרְבָּעָה נְהָרוֹת הַיּוֹצְאִים מֵעֵדֶן, שֶׁנֶּאֱמַר וְהַנָּהָר הָרְבִיעִי הוּא פְרָת. מָשָׁל הֶדְיוֹט: עֶבֶד מֶלֶךְ מֶלֶךְ, הִדָּבֵק לַשַּׁחֲוָר וְיִשְׁתַּחֲווּ לְךָ (בראשית רבה):
19The Kenites, the Kenizzites, and the Kadmonites,   יטאֶת־הַקֵּינִי֙ וְאֶת־הַקְּנִזִּ֔י וְאֵ֖ת הַקַּדְמֹנִֽי:
The Kenites. There are ten nations [enumerated] here, but He gave them only seven nations. The [other] three are Edom, Moab, and Ammon, and they are [here referred to as] the Kenites, the Kenizzites, and the Kadmonites, which are destined to be [our] heritage in the future, as it is said (Isa. 11:14): “upon Edom and Moab shall they stretch forth their hand, and the children of Ammon shall obey them.” - [from Gen. Rabbah 44:23]   אֶת־הקני.  עֶשֶׂר אֻמּוֹת יֵשׁ כָּאן וְלֹא נָתַן לָהֶם אֶלָּא שִׁבְעָה גוֹיִם, וְהַשְּׁלשָׁה אֱדוֹם וּמוֹאָב וְעַמּוֹן, וְהֵם קֵינִי, קְנִזִּי, וְקַדְּמוֹנִי עֲתִידִים לִהְיוֹת יְרֻשָּׁה לֶעָתִיד (בראשית רבה), שֶׁנֶּאֱמַר: אֱדוֹם וּמוֹאָב מִשְׁלוֹחַ יָדָם וּבְנֵי עַמּוֹן מִשְׁמַעְתָּם (ישעיה י"א):
20And the Hittites and the Perizzites and the Rephaim,   כוְאֶת־הַֽחִתִּ֥י וְאֶת־הַפְּרִזִּ֖י וְאֶת־הָֽרְפָאִֽים:
and the Rephaim. the land of Og, concerning which it is said (Deut. 3: 13):“That is called the land of the Rephaim.”   וְאֶת־הָֽרְפָאִֽים.  אֶרֶץ עוֹג, שֶׁנֶּאֱמַר בָּה: הַהוּא יִקָּרֵא אֶרֶץ רְפָאִים (דברים ג'):
21And the Amorites and the Canaanites and the Girgashites and the Jebusites."   כאוְאֶת־הָֽאֱמֹרִי֙ וְאֶת־הַכְּנַֽעֲנִ֔י וְאֶת־הַגִּרְגָּשִׁ֖י וְאֶת־הַיְבוּסִֽי: