Komentaryong Sumisipi para sa Genesis 15:2

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."

Since he had a son he needed to find a wife for him. Otherwise, why does it say this here? The reason Scripture does not write outright [that he had a son] is to teach us that the son was considered like “all things.” Before he had a son, he said (15:2), “What will You give me since I continue to be childless?” But now all his blessings were complete. (Gur Aryeh)

Similar to: ומרוה גם הוא יורא. The א of תתראו replaces the ו of the root ר–ו–ה. There are many similar examples. The verse means: He who satisfies others with his learning in this world will himself be satisfied in the World to Come. You might ask: How is this proof for the last explanation, that תתראו is a term for leanness? On the contrary, it is a proof that it means satiation! The answer is: Rashi is bringing a proof for both explanations. For the first explanation, the plain meaning is a valid proof. And for the last explanation too it is a proof: תתראו is like תתרוו, but it means “not satiated.” This is similar to Rashi’s explanation of הולך ערירי (15:2) as “childless,” although ער means an heir, i.e., one who has sons. And it is also similar to what is written ודשנו את המזבח (Bamidbar 4:13), where Rashi explains: “They shall take away the ashes from the Altar,” although דשן means ashes. The same is true here. It is as if Scripture had written תתרוו since an א can be replaced by a ו, because the letters א–ה–ו–י are interchangeable. Thus מרוה, too, could mean “satiation,” yet will fit exactly with תתראו. Accordingly, the meaning of ומרוה גם הוא יורא is: He who is not satiated in this world will be satiated in the World to Come.

like a lonely tree like a lonely tree, an expression of (Gen. 15:2) “Childless (עֲרִירִי),” and some say (degat in O.F) laid waste, and Menahem (Machbereth Menahem p. 137) explained: The name of a tree of the forest trees, and its name is ar’ar, and this is the explanation of (infra 48.6) “Like an ‘aroer’ in the desert,” one of the trees of the forest.