Ramban's Lech Lecha -Deep Dive

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."

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!”

here is a frustration that occurs in the world: sometimes an upright man is requited according to the conduct of the scoundrel; and sometimes the scoundrel is requited according to the conduct of the upright. I say all that is frustration.

The LORD your God has multiplied you until you are today as numerous as the stars in the sky.—

or I give all the land that you see to you and your offspring forever. I will make your offspring as the dust of the earth, so that if one can count the dust of the earth, then your offspring too can be counted.

At one moment I may decree that a nation or a kingdom shall be uprooted and pulled down and destroyed; but if that nation against which I made the decree turns back from its wickedness, I change My mind concerning the punishment I planned to bring on it. At another moment I may decree that a nation or a kingdom shall be built and planted; but if it does what is displeasing to Me and does not obey Me, then I change My mind concerning the good I planned to bestow upon it.

It is your iniquities that have diverted these things, Your sins that have withheld the bounty from you.

Jacob was greatly frightened; in his anxiety, he divided the people with him, and the flocks and herds and camels, into two camps,

?מה תתן לי, Avram’s question did not relate to what G’d would give him as a reward in the hereafter, rather he wondered what meaningful reward there could be for him on earth seeing he had no children. Any reward in this life in the absence of children to leave it to, he considered meaningless. His reward would only be consumed by others, not related to him.

ערירי, “childless,” as rendered by Onkelos. If a member of my household will inherit me, even if it is my servant who is faithful to me, and a willing disciple, You have said to me “to you and to your descendants I will give it.”

ובן משק ביתי, he will become my heir, if I will not have a biological heir. He is, after all, completely at home in my house.

When one is afraid of heights And there is terror on the road.— For the almond tree may blossom, The grasshopper be burdened, And the caper bush may bud again; But man sets out for his eternal abode, With mourners all around in the street.—

He shall be like a bush in the desert, Which does not sense the coming of good: It is set in the scorched places of the wilderness, In a barren land without inhabitant.

Now Jericho was shut up tight because of the Israelites; no one could leave or enter.

Abram said further, “Since You have granted me no offspring, my steward will be my heir.”

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.”

SUDDENLY, THE WORD OF G'D CAME TO HIM, SAYING, "THAT ONE WILL NOT INHERIT." For he would have a son who would inherit after his old age, G'D reassured him only regarding the inheritance, that he shouldn't be concerned, because his children would inherit him. The meaning of "'Suddenly' the word of G'D came to him" is that while [Avram was saying] "See, a member of my household inherits me" [he barely finished saying them] the word of G-D came to him suddenly saying "That one will not inherit you"

He took him outside and said, “Look toward heaven and count the stars, if you are able to count them.” And He added, “So shall your offspring be.”

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."

Then He said to him, “I am the LORD who brought you out from Ur of the Chaldeans to assign this land to you as a possession.”