Comentario citado sobre Génesis 15:16

באחרית הימים, at the end of the period allocated to life on earth as we know it. Yaakov speaks of the arrival of the Messiah which will signify the end of the existence of the nations that oppose G’d and the Kingdom of G’d on earth. At that time the measure of sin that these nations accumulate will be full to overflowing, so that G’d will feel at liberty to bring about the appropriate retribution. [the concept is as old as Avraham, to whom G’d explained that realisation of his offspring disinheriting the Canaanites will have to await the time when the measure of sin of these people will be full. (Genesis 15,16). Ed.] Our author, drawing on various prophecies of the Books of Prophets to support his interpretation of באחרית הימים, “the end of days,” quotes Jeremiah 46,28: “for I will make an end to all the nations among which I have banished you; but I will not make an end of you!” He also quotes Bileam’s prophecy in Numbers 24,14 detailed in verse 17, in which he prophesies the doom befalling all the nations pre-eminent in his time and describes Israel as triumphant at that time. He adds that his prophecy is not one the fulfillment of which is imminent, but that much time will elapse before it will be realised. Similar prophecies are not only found in Michah 4,1 but even in our chapter when blessing Yehudah in verse 10, Yaakov speaks of the time frame he has in mind as the one when Shiloh will arrive, the one to whom nations will pay homage.

Diese Gedanken werden in diesem Kapitel noch weiter verfolgt und ihnen zuerst (Verse 1-6) der Untergang der Völker zu zwiefacher Belehrung vor die Seele geführt: Trotz ihrer riesigen Macht gehen die Völker an ihrer sittlichen Entartung zu Grunde, sobald das "Maß ihrer Sünden voll ist" (Bereschit 15, 16). Nicht die Tapferkeit und Übermacht der Eroberer, – die Eroberer sind schwächer und weniger zahlreich als sie, – Gott, der die Herrschaft des Sittengesetzes als Zukunft seiner Menschheit auf Erden bestimmt, ist "das zehrende Feuer", vor dem das Entsittlichte vergeht. Die Eroberer sind nur Gottes Werkzeug, sie besiegen nur, was Gott bereits der Vernichtung übergeben. Und ferner: Ebenso wenig wie Israels Tapferkeit einen großen Anteil an dem Untergang der Völker hat, ebenso wenig hat sein bereits bewährtes sittliches Verdienst einen großen Anteil an der Gottesbestimmung, die es Erbe und Besitznachfolger der dem Untergange verfallenen Völker sein lässt, daß Israel selbstgenügsam meinen könne, das Maß seiner bereits bewiesenen Pflichttreue, wie es hinreichte, um es an die Stelle der Völker in den Besitz des Landes zu bringen, so reiche es auch hin, um es in dem Besitze dieses Landes zu erhalten. Ist es schon nicht so schlecht wie die Völker, so ist es doch noch lange nicht so gut, wie die Bestimmung heischt, deren Verwirklichung sich an den Besitz dieses Landes knüpft. Nicht sein eigenes Verdienst, das Verdienst seiner Väter und die diesen erteilte und an ihm sich erfüllende Gottesverheißung bringt es in das Land. Dieses Verdienst der Väter und diese Verheißung reichen hin, um ihm das Land der Völker zu geben. Aber es wird es nur behalten durch das eigene Verdienst, das es sich noch erst erwerben muss: denn bis jetzt ist es noch עם קשה עורף.

We were slaves to Pharaoh in Egypt…and if He had not taken us…we, our children, and our children's children would still be subjugated to Pharaoh in Egypt. We should examine why it was necessary to state that we would still be subjugated to Pharaoh; after all, Pharaoh and his kingdom no longer exist and is long forgotten? Also, why single out three generations: "we, our children, and our children's children," when it could have simply said, we would have been subjugated forever?
In the beginning of the story, God spoke to Abraham and told him that in the covenant of the pieces , his descendents would be subjugated for four hundred years. Of these four hundred years, Israel served as slaves in Egypt only 210 years. From these we could also subtract the time that Joseph's brothers were still living in Egypt. The subjugation began when Joseph and his brothers passed away and a "new king arose in Egypt" In this way we can conclude that the subjugation was really only 190 years when we subtract the other years from the slavery. This included the generations of Kehat, Amram and Moses. The Torah also says, "They shall return here in the fourth generation," (Gen 15:16) - that is, one generation after the subjugation they would enter the land of Canaan. If they were only enslaved for 190 years that would add up to three generations in Egypt. This is why we say: "We, our children and our children's children," and no more since the decree was only four hundred years.
From this we can understand the passage in the Midrash: Moses said to Pharaoh: "Why are you afraid?" Pharaoh said to him: "Because I am the first born!" Said Moses to Pharaoh: "Then just say to the Israelites, 'You are free; I hereby give you authority over yourself!'" What is the point of Moses' question, "Why are you afraid?" Hadn't the Egyptians said, "We are already dead! (Ex.12:33)
Why did Moses ask question, “Why are you afraid?” The answer is that God did not want the subjugation to continue. Only half of the time that was decreed from the time of God's decree to Abraham had passed. Still Moses wanted Pharaoh to legally end the subjugation by freeing the people of Israel. That is why he asked Pharaoh, "Why are you afraid?" Moses was saying – “Isn’t the decree only against the first born of Pharaoh who sits on his throne and not against you?” Pharaoh answered: “I am afraid because I know that I am also a first born. God originally warned Pharaoh by saying, ‘Israel is my first born child. Send forth my first born to serve me. If you refuse to send them forth, I will kill your first born son. That way it will be a first born for a first born.’ Pharaoh now said: “I am afraid (God will kill me) because I am also a first born!” Moses answered him, “If so you must fulfill God’s demand, ‘Send forth my firstborn,’ by saying (to the people of Israel), ‘You are now all free.’” Moses said, “If the people of Israel go forth against your will, you will not have fulfilled God’s command to you.” When Pharaoh freed the Israelites, Moses knew that the people had been liberated not only by God’s mercy but also according to the law. This meant that the negation of the subjugation preceded the actual redemption of the nation.