Commentaire de citation sur La Genèse 15:5

It did not state that a person called Him "Adon" - But if you would ask, it is written "Blessed be the L-rd, the G-d of Shem" (Bereishis 9:26)? It can be answered that there it is not spelled with an Alef and Daled, which is the language of "mastership". But if you would ask, why does it not bring the verse "My L-rd (Adonai with Alef-Daled), what will You give me?" (Bereishis 15:2) which is written earlier? It can be answered that the portions (of the Torah) were not stated in order, and there is no chronological order in the Torah, and this verse from the Covenant Between the Parts happened earlier. And so it must be, for Avraham was 70 years old at the Covenant Between the Parts. And "After these events" (Bereishis 15:1) was said after the war with the kings, as Rashi explains in his Torah commentary... And at the war with the kings he was 73 years old, for the entire duration of Sodom was 52 years, as we say in the first chapter of Shabbat (11a) - subtract 12 years that they served Kedorlaomer and 13 years of rebellion, leaving 26 years that it existed peacefully. And at its overturning, Avraham was 99 years old, for the overturning was one year before Yitzchak was born. Subtract those 26 years of tranquility, and it emerges that he was 73 years old at the war with the kings. If so, the portion of the Covenant Between the Parts was 3 years before the portion of "After these events," and that portion concludes "And He reckoned it to him as righteousness" - and therefore it brings that verse of "How shall I know?" because it came earlier. And with this, Rashbam reconciles that in one place it implies it was night, as it says "and count the stars" (15:5), and after that it says "and the sun was about to set" (15:12) implying it was day? Rather, it must be that these are two separate portions that were not said at one time, and "there is no chronological order in the Torah."

King David writes: "They have done no wrong but have followed His ways;" this means that they did nothing wrong because they first observed the commandments and only then they inquired into their meaning. "You commanded that Your precepts be kept diligently;" - is not the primary purpose of the commandments to observe? Therefore how can I know if I will unquestioningly follow the commandments after I have inquired into their meaning and have raised doubts and questions?
It is based on this that we find the answer to the wise child's question, "What do the testimonies (adot), statutes (hukkim), and laws (mishpatim) mean to you?" He wants to know the reason for the different commandments, so we tell him, to observe the statutes (“follow all the laws up to the Afikomen”), as it was stated in Deuteronomy, "that the Lord our God has commanded you." For these laws, it is better to observe them first. They must be observed blindly and with faith, as in the case of Abraham of whom it was said, "because he put his trust in the Lord, He reckoned it to his merit." (Gen. 15:5)
This is the meaning of the answer, "Tell him the laws of Passover, 'We do not proceed to any dessert after eating the Afikomen.'" One should not dilute the taste of the Pesach offering by eating anything else afterwards. Besides eating the offering, which is the primary commandment of Passover, we are stringent so that the "taste/reason"⁵⁵The word ta'am means both taste and a reason. Rabbi Ettlinger plays with this double meaning. We hold on to the meaning after we have consumed the offering and not before. of the offering is not diluted. The reason for the commandment does not come to the person while he is eating the offering or even immediately afterwards, but only after he has completed the commandment. That is why this law is considered a hok, a statute (a law for which there is no rational explanation).

The Book of V’eileh Shemoth was set apart for the story of the first exile,³Four exiles were decreed. The first one was in Egypt. See Index to Vol. I, p. 613, Exile. which had been clearly decreed,⁴Genesis 15:13. and the redemption therefrom. This is why He reverted and began [this second book of the Torah] with the names of those persons who went down to Egypt, and mentioned their total number,⁵In Verse 5 here: And all the souls … were seventy souls. although this had already been written.⁶Genesis 46:8-27. It is because their descent thereto constituted the beginning of the exile, which began from that moment on.⁷The exile thus did not begin with the actual enslavement of the Israelites by the Egyptians; rather it started with their very descent into Egypt. Hence here at the beginning of the book of the exile, the Torah uses the same verse found in the Book of Genesis where the actual account of the descent is given, in order to indicate that the exile began at that point. See also Ramban on Genesis 46:2 (Vol. I, p. 553), where he alludes to this thought. Ramban makes further reference to it here in Verse 1.

עד כה YONDER — meaning a short distance: to the place in front of us. The Midrashic explanation (based upon the meaning of כה “thus”) is: I will see where will be (i.e. what will happen to) the promise which God made to me, (Genesis 15:5) “Thus (כה) shall thy seed be” (Genesis Rabbah 56:2).