Chasidut su Genesi 15:18

He even, at times, reveals to them a ‘hands-breadth’⁵¹⁰See Talmud Nedarim 20b. description of his spiritual rungs; of how, when he recites ‘from one world to the next You are God,’⁵¹¹Citation of the Sabbath and holiday liturgy. he literally sees the world, and how He fills the world; and when he recites “this is my God and I will glorify Him,”⁵¹²Exodus 15:2, recited in the daily morning prayers. he feels or sees before him He who speaks to him, and so forth. He also speaks of more lofty matters, above our grasp, all in proportion to the rebbe and the fellowship. They hear not only his words but also feel his soul which emerges as he speaks, until they see something of what he sees, and become aflame from his passion. When they come close together and are connected as described above, the rebbe’s avodah of selfhood begins to affect them, and theirs on him. This is an avodah which cannot be transcribed in a book. Much light which had been concealed within the rebbe is now revealed to himself and to them, as they are all given an effluence of new light. All arise higher and higher each time, till over time they rise to great holiness. Is it possible to capture the effect on the avreikh-hasid when he came to the rebbe and entered this holy fellowship, and how he prayed and sang songs and praises to God, Who is so revealed to their hearts, minds, and entire being along with these servants of God, priests of the Almighty?⁵¹³See Genesis 15:18.

Regardless, of where that Rashi may be, both in our ‎chapter as well as in Exodus 6,8 G’d speaks about the gift of the ‎land of Canaan becoming an inheritance. If Terach had been ‎involved in the matter, why would G’d have to “give” the land to ‎Avram first? In his commentary on Choshen Mishpat, on the ‎section dealing with the laws of inheritance, the author of ‎‎Meirat Eynayim states that the expression ‎ירושה‎, ‎inheritance, in legal parlance, applies only to property inherited ‎from one’s biological father. From the wording in Exodus 6,8 as ‎well as from the wording in Genesis 15,18 it is clear that G’d ‎considers Himself as Avram’s “father” in the matter of bestowing ‎on him the “gift” of the land. His offspring, or the part of his ‎offspring to whom he deeds it, will henceforth “inherit.” It. When ‎Avram heard this, he was unclear if he had understood correctly, ‎as he had never heard of an inheritance originating as a gift. ‎Hence he asked ‎במה אדע כי אירשנה‎, by what legal process can I be ‎sure that it will be mine as something to bequeath?” In other ‎words, “who is my father from whom I can inherit this land?” ‎Avram’s question reflects his awareness that “his father” in this ‎instance could not possibly be Terach. In response to Avram’s ‎concerns, G’d answered him: “You shall be aware that your ‎descendants in their formative stages will experience both being ‎strangers and even slaves until at the end of the 400 years, I will ‎judge the people who have subjugated them and treated them ‎cruelly, so that they will leave that land with vast possessions.” ‎G’d’s message to Avram is that the Exodus of this people from the ‎land of their oppression will be due to their being his direct ‎descendants. His very birth paved the way for the Jewish people ‎to come into existence and to in due course accept the very ‎Torah that Avram had already been observing without having ‎been commanded to do so.
In light of this, your very birth ‎through Divine input of some holy spirit, seeing that I am your ‎‎“father,” enables Me to speak to you of “inheriting” the land that ‎I am promising to your descendants.” G’d implied that Avram had ‎been quite correct in surmising that Terach had nothing to do ‎with the events occurring in Avram’s future.‎ The author refers to his exegesis of a statement in Baba ‎Batra 117 where the Talmud states that the so-called ‎‎“inheritance” of the Israelites being given the land of Canaan, is ‎quite different from ordinary inheritances. Normally, the living ‎inherit the dead. In the case of the Israelites receiving ancestral ‎land in the Land of Canaan, the dead inherited the living. The ‎‎“normal” process of inheritance is based on the son being a ‎branch of the father, [the father being the trunk. Ed.] The trunk ‎‎(father) provides the elements that enable the branch to achieve ‎its perfection (producing fruit). This parable does not fit the ‎Jewish people and its development. In the history of the Jewish ‎people, the “dead” are the generation of the Israelites that ‎experienced the Exodus as adults, who although not physically ‎living to experience the conquest of the land, “inherited” it, ‎since, but for their existence the next generation could not have ‎taken possession of this land.