Comentario citado sobre Génesis 13:15

“Lech Lecha (Go forth)” - God already commanded Abraham, when they were still in Ur Kasdim, to leave his land and country and birthplace and the house of his father. And the reason is that God knew that Terach, after he went to go to the Land of Canaan, would stay in Haran. And Terach did not die until 60 years after Abraham left his house in Haran. But the Torah did not detail all the years after he left Ur Kasdim. And after it says, “that I will show you,” He revealed to him the secret. That’s why it says, in Chapter 11, “They went out to go to the Land of Canaan. Or, the reason it says "I will show you" is that He is saying, "All the land that you can see, I will give you."

AND ABRAM SAID, O LORD ETERNAL, WHAT WILT THOU GIVE ME? “Behold, Thou hast saved me from the kings, but Thou hast not assured me against extinction. Thou hast only said that Thou wilt give me great reward, but what can my reward be without children?”
Now it had not occurred to Abraham that this great reward would be in the World to Come for there is no necessity for such a promise; every servant of G-d will find life in the hereafter before him. But in this world there are righteous men, unto whom it happened according to the work of the wicked.²²¹Ecclesiastes 8:14. It is for this reason that the righteous have need of assurance. Moreover, very great²²²Thy reward shall be ‘very great.’ implies that he will merit both worlds²²³“Both worlds,” literally “two tables,” a Rabbinic figure of speech (Berachoth 5 b) signifying access to the best of this world and also of the hereafter. with all the best therein without any punishment whatever as befits the really righteous people. Moreover, an assurance is given for that which a person fears. [Hence, he needed no assurance concerning the hereafter. But he feared being childless; therefore G-d] rejoined and explained that His assurance included that he should not fear this either, as He will make his children as the stars of heaven for multitude.²²⁴Deuteronomy 1:10.
You may ask: Has it not been told to Abraham already, For all the land which thou seest, to thee will I give it, and to thy seed forever. And I will make thy seed as the dust of the earth,²²⁵Above, 13:15-16. and so, how could Abraham now say, Since I go childless…lo, my household slave will be mine heir?²²⁶Verses 2-3 here. And why did he not believe in the first prophecy, as he would believe in this [second one which G-d will now relate to him?] The answer is that the righteous ones have no trust in themselves, fearing they might have sinned in error. Thus it is written At one instant I may speak concerning a nation, and concerning a kingdom, to build and plant it; but if that nation turn and do evil before Me, then I repent of the good.²²⁷Jeremiah 18:9-10, with some changes. Now when Abraham saw himself advanced in years and the first prophecy concerning him had not yet been fulfilled, he thought that his sins had withheld that good from him.²²⁸See ibid., 5:25. And perhaps he now feared that he would be punished for the people that he killed in the war, as our Rabbis have said.²²⁹Bereshith Rabbah 44:5. They have expressed a similar thought in Bereshith Rabbah:²³⁰Ibid., 76:2. “Then Jacob was greatly afraid and was distressed.²³¹Genesis 32:8. From this we derive the principle that there is no assurance for the righteous ones in this world, etc.”

I AM THE ETERNAL WHO BROUGHT THEE OUT OF UR OF THE CHALDEES, TO GIVE THEE THIS LAND TO INHERIT IT. I have already explained this verse²⁵³Above, 11:28. as stating: “From the time I brought you out of Ur of the Chaldees and performed a miracle for you [which saved your life], it was the Will before Me to give you this land.” But at this present moment He did not decree giving it to Abraham, rather he said that He had brought him out of Ur of the Chaldees with the intention of giving it to him. It was for this reason that Abraham feared lest a condition of good deeds be attached to the inheritance of the land even though He already had told him twice, Unto thy seed will I give this land,²⁵⁴Ibid., 12:7; 13:15. since He did not decree the gift of the land now as He did decree to give him a child. Therefore, Abraham said, Whereby shall I know that I shall inherit it?²⁵⁵Verse 8. Meaning: “How shall I know that this gift of the land will be an enduring one, unaffected by my sins?” This interpretation is clearly stated by Ramban further on in the text. This is not similar to the question of Hezekiah, What shall be the sign that the Eternal will heal me?²⁵⁶II Kings 20:8. The Holy One, blessed be He, also did not act with Abraham as He did with the other signs by showing him a sign or wonder in some miraculous matter.²⁵⁷Instead, He made a covenant with him to inherit the land by all means. (Tur.) But Abraham desired to have definite knowledge that he would inherit the land and that neither his sin nor that of his seed would withhold it from them. Or perhaps the Canaanites might repent, in which case the following verse might apply to them: At one instant I may speak concerning a nation, and concerning a kingdom, to pluck up and to break down and destroy it; but if that nation turn from their evil… I repent of the evil that I thought to do unto it.²⁵⁸Jeremiah 18:7-8. And then the Holy One, blessed be He, made a covenant with him that he will inherit the land under all circumstances.

the heritage of Jacob your father An inheritance without boundaries, as it is said (Gen. 28: 14): “And you shall spread to the west and to the east, etc.” Not like Abraham, about whom it is stated (ibid. 13:15): “The land that you see...” And Jacob indeed kept the Sabbath, as it is said (ibid. 33: 18): “And he encamped before the city,” i.e., he established the Sabbath limits at twilight. So did Rabbi Samson explain it.