פרשת לך לך תשי"ז - ברית בין הבתרים

And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’

And He said: ‘Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’

And he believed in the LORD; and He counted it to him for righteousness.

ויחשבה לו צדקה AND HE ACCOUNTED IT UNTO HIM FOR RIGHTEOUSNESS — The Holy One, blessed be He, accounted it unto Abraham as a merit, because of the faith with which he had trusted in Him. Another explanation of במה אדע is: he did not, by these words, ask for a sign regarding this promise that he would possess the land, but he said to Him, “Tell me by what merit they (my descendants) will remain in it (the land).” God answered him, through the merit of the sacrifices (Taanit 27b).

And he believed in the Lord, and He accounted it to him as righteousness. Rashi explains: The Holy One, blessed be He, accounted it to Abram as a merit and as righteousness for the faith that he believed in Him. But I don't understand what merit what merit this is [for Avram] Why should he "not" believe in "the G-D of trust" (Isaiah 65:16)! He himself was the prophet [that heard G-D's word!] How could someone who believed in G-D [to the extent that he was willing] to slaughter his only dear son, and the other tests, now not believe in [G-D'S] good news?! The most correct explanation in my view is that [the Torah] is saying that Avram] believed in G-D, but he thought that it would be because of G-D's righteousness (kindness) that He would give him children, anyway., and not because of Avraham's righteousness or his [deserved] reward although G-D told him "your 'reward' is very great" and he would not fear that maybe sin would cause [him not to have offspring]. Although he thought the first prophecy was conditional- in accordance with the reward for his actions, now that [G-D] assured him that he need 'not' fear because of sin, and He would give him a child [in any case] he believed that the matter was "ready before G-D," as a true, fact from which He would not take back. Because being [the result of] the righteousness (kindness) of G-D, it would not be canceled, like what is written (Isaiah 45:23) "By Myself I swore, righteousness emanated from My mouth, a word, and it shall not be retracted." Also, you could say the verse s saying Avraham believed that he would have descendants to inherit him in any case[through his merit]. G-D [however] further considered this promise that he promised him to be [based on] righteousness (kindness) because He would fulfil it through the righteousness of G-D. [the meaning of ויחשבה ("He considered it") [is] like "G-d considered it for good" (below 50:20). Likewise, [we see] by Pinchas, "It was 'accounted' for him as kindness, [for generations, to eternity"]. psalms 106:31) [meaning] G-D] counted for him the trust the had in G-D in that action [of killing Zimri] as a reason [to] show "kindness( צדקה) for generations."[Meaning] that G-D forever would keep His compassion and kindness to [Pinhas] because of [his faith in G-D], like "I will forever keep My kindness for him."

ויחשבה לו צדקה, G’d credited Avram with having performed an act of righteousness by believing so unquestioningly in His promise that he personally would become a father. In view of the fact that both he and his wife were in the process of aging, such faith was even more remarkable.

And Aaron spoke all the words which the LORD had spoken unto Moses, and did the signs in the sight of the people.

Thus the LORD saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea-shore.