וְהִנֵּ֨ה דְבַר־יְהוָ֤ה אֵלָיו֙ לֵאמֹ֔ר לֹ֥א יִֽירָשְׁךָ֖ זֶ֑ה כִּי־אִם֙ אֲשֶׁ֣ר יֵצֵ֣א מִמֵּעֶ֔יךָ ה֖וּא יִֽירָשֶֽׁךָ׃
Y luego la palabra de SEÑOR fué á él diciendo: No te heredará éste, sino el que saldrá de tus entrañas será el que te herede.
Kedushat Levi
Genesis 13,16. “so that if one can count the dust of the earth then your offspring too can be counted.” G’d’s comments were triggered by Avram having seen in his astrology charts that he was not going to have offspring. G’d taught him that “science” such as astrology is valid only in terms of the terrestrial part of the universe. Astrologers therefore are able to decipher only matters accessible to ordinary people’s powers of perception. The Jewish people’s fate could not be predicted on the basis of such limited powers of perception. This is why Jews are not allowed to attempt to count the stars as we know from Yuma 22, where the Talmud states כל המונה את ישראל עובר בלאו, “anyone making a headcount of Israelites transgresses a negative commandment.” The Talmud quotes Hoseah 2,1 in support of this. The result of such a count would be misleading, as the yardsticks that apply to other nations do not apply to the Jewish people. Avram who had not yet been aware of this, had therefore misread what appeared to be written in the stars concerning his future. The Talmud Shabbat 156 cites our verse in support of this. [The verses cited there are Genesis 15,4 and 5. Ed.] Basically, seeing that our prayers and/or repentance have the power to alter G’d’s decrees, how could constellations in the sky that are predictable in advance have any bearing on our fate?
Kedushat Levi
The “decision” to grant man whatever he requests from G’d, or not, is known as the דעת המכריע, “The consummate wisdom of the supreme decision Maker.” The alternate method of arriving at the decision to grant the requests of individuals, i.e. to consider the overall interests of all those affected by such decisions as paramount, is known as דעת המתפשט, “the consummate wisdom of the One Who takes into consideration the interests of all parties affected”.
Avraham was under the impression that even though it had been decided by G’d to grant him children, he could still continue to worship G’d from the premise of the אין, considerations involving only the metaphysical parts of the universe. This is why he said that his servant Eliezer would be his heir, i.e. that he personally could remain completely detached from earthly concerns. G’d therefore corrected him, telling him that such a detachment would not be possible, as he would have biological issue, [implying that he could not opt out of the duty to raise a son in a material universe. Ed.] This is the meaning of the line (15,4) והנה דבר ה' אליו לאמור לא יירשך זה כי אם אשר יצא ממעיך הוא יירשך, “and here the word of G’d came to him, saying: ‘this one will not inherit you, but someone emerging from your entrails will inherit you.’” The introductory words in this verse inform Avram that the decision concerning this has already been made in heaven, though its implementation is not yet due. According to Bereshit Rabbah 43,7 there is a disagreement between Rabbi Shmuel bar Nachman and the other sages, concerning the meaning of the verse ומלכי צדק מלך שלם הוציא לחם ויין והוא כהן לא-ל עליון; according to Rabbi Shmuel bar Nachman, Malki Tzedek revealed to Avram the deeper meaning of the office of High Priest. It was the method of serving the Lord by using the method of מסירת נפש, the total negation of the self in exchange for attachment to the אין, totally metaphysical aspects of the universe.
According to the other sages, he revealed to Avram the more mystical aspects of the Torah, i.e. how to serve the Lord by means of performing the commandments designed to be performed by different parts of our body.
Avraham was under the impression that even though it had been decided by G’d to grant him children, he could still continue to worship G’d from the premise of the אין, considerations involving only the metaphysical parts of the universe. This is why he said that his servant Eliezer would be his heir, i.e. that he personally could remain completely detached from earthly concerns. G’d therefore corrected him, telling him that such a detachment would not be possible, as he would have biological issue, [implying that he could not opt out of the duty to raise a son in a material universe. Ed.] This is the meaning of the line (15,4) והנה דבר ה' אליו לאמור לא יירשך זה כי אם אשר יצא ממעיך הוא יירשך, “and here the word of G’d came to him, saying: ‘this one will not inherit you, but someone emerging from your entrails will inherit you.’” The introductory words in this verse inform Avram that the decision concerning this has already been made in heaven, though its implementation is not yet due. According to Bereshit Rabbah 43,7 there is a disagreement between Rabbi Shmuel bar Nachman and the other sages, concerning the meaning of the verse ומלכי צדק מלך שלם הוציא לחם ויין והוא כהן לא-ל עליון; according to Rabbi Shmuel bar Nachman, Malki Tzedek revealed to Avram the deeper meaning of the office of High Priest. It was the method of serving the Lord by using the method of מסירת נפש, the total negation of the self in exchange for attachment to the אין, totally metaphysical aspects of the universe.
According to the other sages, he revealed to Avram the more mystical aspects of the Torah, i.e. how to serve the Lord by means of performing the commandments designed to be performed by different parts of our body.