Tafsiran yang Mengutip untuk Kejadian 15:4

The explanation of this matter is: When Sarah was remembered [for conception], all barren women were remembered along with her, as I explained in Parshat Lech Lecha on the verse and she shall become nations (Genesis 17:16). However, even though they were remembered with her, they were not equal to Sarah, for Sarah’s remembrance is described with language of actual “doing” by the hands of the Holy One, Blessed be He, as it is written (Midrash Tehillim 139:5): The righteous are greater than the works of heaven and earth, for the righteous were created with two hands, meaning actual creation, and with language of “speaking” which indicates endearment, as it is written (Genesis 15:7): And behold, the word of God came to him: This one shall not inherit you, rather one who shall come from your own body, etc. But the other barren women are mentioned only with language of “remembrance” and with language of “saying” which doesn’t contain as much endearment, for in Parshat Lech Lecha it begins with language of “saying,” and there it states (Genesis 17:16): I will bless her and she shall become nations, meaning that she will be of help to all nations as the barren women of the nations of the lands will be remembered with her. This is what is meant by And God remembered et Sarah, as if to say “with Sarah.” The word “et” here serves as “with,” like who came to Egypt with [et] Jacob (Exodus 1:1), meaning that those barren women who were remembered with Sarah were only remembered with language of remembrance and saying. However, And God did for Sarah means for Sarah herself with language of speaking as He had spoken and actual doing. As an analogy: One who doesn’t greatly love their fellow, even though they sometimes remember them, nevertheless doesn’t do as much for them, but for their good friend, they enter into the thick of things and are active on their behalf. And regarding what is written And [Va] God with a vav, our Sages said (Bereishit Rabbah 51:2): “Wherever it says ‘And God’ it refers to Him and His heavenly court.” This supports our Sages’ statement (Rosh Hashanah 11a) that this remembrance occurred on Rosh Hashanah, when the Holy One, Blessed be He, sits in judgment with His entire heavenly court above, which is why we read this portion on Rosh Hashanah.

כאשר דבר [HE DID TO SARAH] AS HE HAD SPOKEN — by granting her the birth of a son (Pesikta). Where are the expressions “saying ״ and “speaking” used respectively in regard to these? “Saying” is mentioned in the verse (17:19) “And God said (ויאמר): “nay, but Sarah, thy wife” etc.; — “Speaking“ is mentioned in (15:1) “And the word (דבר “speaking”) of the Lord came to Abraham”, and this was when He made the Covenant between the Pieces where it was stated, “This man (Eliezer) shall not be thine heir, [but one who shall be born from thee shall be thine heir],” and He brought forth this heir from Sarah.

Firstly, one should note that Abraham was greater in the eyes of God than any human being from the time the world was created. Because of God’s great love of Abraham, God placed His name on him. He was the first person to say that Hashem was his God, and that he was “My (God’s) friend.” (Is. 41:8) In an hour of such great joy God said to Abraham, ““That one shall not be your heir but your very own issue shall be your heir,”⁵See continuing passages (Gen. 15:4) and, ‘I shall make your offspring like the stars in the heavens.’⁶See Genesis 13:6 and 32:13 - This statement is not a biblical quote; the authFor conflates these two statements with Genesis 15:5 Why did God also decree such suffering on Israel, subjugation and affliction for four hundred years without giving a reason? (Gen. 15:13-14)