פרשנות- ברית בין הבתרים

(1) Some time later, the word of the LORD came to Abram in a vision. He said, “Fear not, Abram, I am a shield to you; Your reward shall be very great.”

THE WORD OF G'D CAME TO AVRAHAM IN A VISION. Avraham now merited that the word of G'D should come to him in a vision during the day, for in the beginning his visions was only through nighttime visions. The explanation of "The word of G'D came to Avram in a vision" is [like] the explanation of "The entire people saw the thunder (exodus 20:15)" . [There too "sound" is being "seen"]. The mystical meaning [is known] to those who "know grace" (Kabbalists). FEAR NOT, AVRAM. [Avraham] feared 2 things: of the kings, that they might increase their armies against him- themselves or their successors- and [in the battle] "he would go forth and perish," "or, his day would come to die" without children. G'D assured him [on both] 1) He would be "a shield for him" against [an attack by] the kings, and also 2) "his reward- for "walking with G'D- would be very great."

(7) It was false visions you prophesied and lying divination you uttered, saying, “Declares the LORD,” when I had not spoken.

(2) But Abram said, “O Lord GOD, what can You give me, seeing that I shall die childless, and the one in charge of my household is Dammesek Eliezer!”

ערירי, “I have no son who can take my place.” Compare Jeremiah 22,30 כתבו את האיש הזה ערירי כי לא יצלח מזרעו איש יושב על כסא דוד, “record this man as without succession; one who shall never be found successful, for none of his offspring will be accepted to sit on the throne of David.” (the subject of this curse is כניהו son and heir of Yehoyakim)

(30) Thus said the LORD: Record this man as without succession, One who shall never be found acceptable; For no man of his offspring shall be accepted To sit on the throne of David And to rule again in Judah.

(4) The word of the LORD came to him in reply, “That one shall not be your heir; none but your very own issue shall be your heir.”

'והנה דבר ה, now G’d’s word in response to his concern about who would inherit him, saying: לא יירשך זה, this loyal servant of yours will not inherit you, כי אם אשר יצא ממעיך, do not err in your understanding of the meaning of the words לך ולזרעך, “to you and to your descendants,” I only referred to your biological; offspring. The word מעיים refers to all the organs within the body, in this instance referring to the reproductive organ. The word is used in a similar sense in Isaiah 48,19 וצאצאי מעיך, “your offspring.”

(23) and the LORD answered her, “Two nations are in your womb, Two separate peoples shall issue from your body; One people shall be mightier than the other, And the older shall serve the younger.”

(6) And because he put his trust in the LORD, He reckoned it to his merit.

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."

(9) He answered, “Bring Me a three-year-old heifer, a three-year-old she-goat, a three-year-old ram, a turtledove, and a young bird.”

עגלה משלשת means THREE HEIFERS: symbolical of three sacrifices of bullocks, viz., the bullock offered on the Day of Atonement, the bullock offered when the correct interpretation of a precept was unknown (העלם) to leaders of the nation (see Leviticus 4:13), and the heifer whose neck had to be broken (see Deuteronomy 21:4) (Genesis Rabbah 44:14).

A HEIFER OF THREE AND A GOAT OF THREE. Rabbi Avraham [Ibn Ezra] explains [3] means three years old. Onkelus, however, says "three" [ three heifers] And so it is [like Onkelus], because a three year old [cow] is not called a "heifer" [rather a "cow", as we see, (Parah 1:1): "The Rabbis say that a 'heifer' is two years old [0r less]; a cow is three years old." Hashem hinted to [Avram] that his progeny would offer 3 offerings from [these animals] before him- the sin-offering, burnt-offering, and peace-offerings. [We don't count guilt-offering]because the guilt offering is like a sin-offering; there's no difference between besides the name. It could be that the meaning of משולשת is that Avram was to bring [all three of each animal] grouped together., with each specie by itself. like, "for they were by three" (Ezekiel 42:6), [meaning] that the chambers were [divided into sets]of lower, middle and upper ones.

עגלה משולשת, “a healthy and fat calf.” Compare Jeremiah 48,34 where the expression עגלה שלישיה occurs in the same sense. Compare also Talmud Gittin 56, עגלא תלתא. An alternate explanation for the word משולשת is: “three years old.” (Compare Ibn Ezra and Nachmanides)