Tafsiran yang Mengutip untuk Kejadian 15:19

והיה כי יביאך ה' אל ארץ הכנעני, “It will be when the Lord will bring you to the land of the Canaanite,” according to Rashi all the land inhabited by the seven Canaanite tribes is included in this Nachmanides opines that this is self-evident, seeing no other tribes have ever been resident there. If anything is not clear, it is why only some (5) of the 10 tribes making up the Canaanite nation have been listed here? The view of our sages is that the lands occupied by the five tribes mentioned here is the area in the land of Israel which the Torah repeatedly describes as “the land flowing with milk and honey.” The other 2 tribes whose land was conquered by the Israelites under Joshua [not including 3 more tribes mentioned in the promise to Avraham in Genesis 15, 19-21. Ed.] was not as fruitful. Generally speaking, only six of the tribes are mentioned, as the 7th, גרגשי, according to tradition, preferred to emigrate rather than to confront Joshua militarily.

ואם ירחיב ה׳ את גבולך, "And if the Lord your G'd will expand your boundary, etc." The Torah assures the Israelites that if they will observe all the Lord's commandments not only out of fear but out of love for Him the time will come when He will include the lands of the other 3 tribes in the boundaries of ארץ ישראל, the lands of the Kenite, the Kenizzite and the Kadmoni, all of whose lands were included in G'd's first promise to Abraham in Genesis 15,19. Our sages in Sanhedrin 99 confirm that the redemption in the future depends on our serving G'd out of love.

ואם ירחיב ה' אלוקיך את גבולך, “and if the Lord your G’d will expand your boundaries, etc.;” (condensed version of Nachmanides) At the beginning of the paragraph Moses spoke of the nations that G’d would dispossess, i.e. the seven well known Canaanite nations, and he commanded that after these cities had been resettled with Israelites, three cities of refuge in addition to the ones Moses himself had already set aside as such on the east bank of the Jordan were to be designated as such. (Compare Deut. 4,41) With the addition of the cities mentioned here the commandment of setting aside such cities would have been fulfilled in its entirety. All the commandments that were legislated with a view to being observed after conquest of the land are understood to become effective after the people had received their share of the land and had settled thereon. It is interesting that at this point, though Moses is apparently speaking about a law already formulated when the people had just received the Ten Commandments, that he does not add the words כאשר דבר לך, “as He (Hashem) had said to you” [40 years ago. Moses had used this formula no fewer than 5 times when elaborating on laws in the first 4 Books of the Torah. Ed.] The reason may be that what Moses refers to as the “broadening of the borders of the land of Israel” is the inclusion of the land of the three tribes promised at the covenant between the pieces to Avraham, but soft-pedaled since that time. (Compare Genesis, 15,19-21). This may be the reason why he adds the words כאשר נשבע לאבותיך, “as He has sworn to your patriarchs,” and again in verse 9 אשר דבר לתת לאבותיך, “which He has spoken about to give to your forefathers.” This is in sharp contrast to when he informed the people that after they would settle in the land, meat that has not been consecrated first would be allowed in their respective dwellings. On that occasion, although a broadening of the borders is clearly spelled out, (Deut. 12,20) Moses failed to mention that this had anything to do with promises Hashem had made to the patriarchs. He offered as a rationale for this new law only the fact that the journey to the Temple each time might be tedious. It is fairly obvious, that just as tenure in the land is dependent on the observance of the Torah’s command-ments, so Hashem’s fulfilling the unfulfilled portion of His promise to Avraham would have to await the time when the people‘s claim to the part of the land they had already inherited would prove to be deserved by their loyalty to the Torah. We may conjecture that it had always been Hashem’s intention to let the people inherit the lands of the seven tribes during the lifetime of Moses and Joshua, and that in order to qualify for the balance He gave them all the commandments in the Torah to test them if they were worthy of the remainder of the lands promised to the first of the patriarchs, Avraham.

As the ancient proverb says. The proverb of the Ancient One of the world⁷It may also mean ‘old proverb’ or it may refer to a ‘Kadmonite proverb,’ a nation mentioned in Bereishis 15:19. [referring to] the Torah, which is the proverb of the Holy One, Blessed is He.⁸And accordingly הַקַּדְמֹנִי means ‘The Ancient One’ referring to ה׳ Himself.