ציטירנדיקער פּירוש אויף בראשית 15:1

ויהי אחר הדברים האלה, whenever we find the construction אחר הדברים האלה what follows is conceptually immediately following what has been reported immediately before. Examples are found in 15,1 after Avraham had killed the four kings who had taken Lot captive. At that time G’d had told him not to be afraid of any repercussions. We also find such a construction in verse 20 of our chapter where the Avraham was informed of the birth of Rivkah after we heard that Yitzchok had been born. We find a similar construction also in Esther 3,1 where Mordechai told Esther and she told the king about the assassination plot by Bigtan and Teresh. The event occurred around the time when Haman was promoted and wanted to kill Mordechai and the Jewish people. The fact that he had saved the king’s life became the immediate cause of Mordechai’s rise in the king’s esteem. [if I understand the author correctly, he wants to tell us that although sequentially the matters related are not immediate chronologically, the Torah or Scriptures use the formulation to trace them to events which occurred some time back. Yitzchok was at least 37 years old before Avraham heard about the birth of Rivkah. Similarly, if the king had rewarded Mordechai for his part in discovering the plot immediately, history might have taken a different course. Ed.] Here too, the words mean that what follows occurred after Avraham and Avimelech had concluded their covenant according to which until the fourth generation Avraham’s descendants would not register a claim against lands owned by the Philistines at this time. G’d became very angry at this high-handed action by Avraham, seeing that he had given away lands which were part of what G’d had promised to Avraham and his descendants at the “covenant of the pieces” in chapter 15. We know that a condition of that covenant had been not to allow a single soul of the Canaanites to survive in that land, according to both Deuteronomy 20,16 as well as according to Joshua 13,3 and 15,45-47. Clearly lots had been cast concerning the lands owned by the 5 Philistine rulers, and who was to settle in those lands after the conquest. As a result of Avraham’s high-handed action,

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."

AND THE ETERNAL SPOKE ‘PITH’OM’ (SUDDENLY) UNTO MOSES, AND UNTO AARON, AND UNTO MIRIAM. Now Moses was not with them, but [they are mentioned together because] the Divine communication came to the three of them simultaneously. The sense of the word “suddenly” is that they did not direct their minds towards or intend to receive a Divine communication at that time, it being in honor of Moses that it came to them without any preparation for it; for the word pith’om (suddenly) in the opinion of the commentators [as explained in Ibn Ezra] applies to something which one did not think of, from the root pethi (simple-minded). Therefore Scripture uses the term pith’om [only] on account of Aaron and Miriam, for Moses our teacher was fit for a Divine communication at any time, and his mind was prepared to cleave to the Glorious Name at every moment, as our Rabbis have explained in connection with the reason why he [Moses] separated himself from his wife.²⁷³Shabbath 87 a: Since the Divine Glory reveals itself to me at all times [and there is no definite time fixed for the Divine communication] …” Onkelos, however, rendered [the word pith’om] as bithkeiph (in a hurry), the sense being that whilst Miriam and Aaron were still speaking about Moses, and the words were still in their mouths, they were told: Come out ye three unto the Tent of Meeting, and He did not delay [the rebuke] to them at all. The word pith’om is thus a term indicating hurry. Similarly, And I beheld his habitation cursed ‘pith’om’ (suddenly);²⁷⁴Job 5:3. whose breaking cometh ‘pith’om ‘l’pheta’ (suddenly at an instant);²⁷⁵Isaiah 30:13. ‘b’pheta’ pith’om’ (very suddenly),²⁷⁶Above, 6:9. the double expressions being for emphasis, just like: ‘kim’at kot’ (a very little while);²⁷⁷Ezekiel 16:47. ‘harbei m’od’ (exceedingly great).²⁷⁸Genesis 15:1. So also: ‘bi’m'od m’od’ (very much),²⁷⁹Ibid., 17:2. and similar cases. And pethaim (simple-minded ones) are those who are very impetuous, who do not have any deep grasp of a matter and do not reflect on it at all, the usage being similar to the expression and the counsel of the wily is hurried.²⁸⁰Job 5:13. For any plan which is decided upon in a hurry is folly (Rashi). So also: ‘petha’ (on a sudden) shall he be broken;²⁸¹Proverbs 6:15. and if ‘b’phetha’ (suddenly) without enmity,²⁸²Further, 35:22. [which Onkelos renders] bithkeiph, which is like pethi (simple), of the expression pith’om (hurriedly).
The reason [why He said at first] Come out ye three and [then in the following verse it says] and He called Aaron and Miriam [excluding Moses] is that G-d wanted him to be present [in the Tent of Meeting] and to see how He is zealous for Moses’ honor; and so that he would be available [to forgive them], for G-d would not forgive them unless he did, after they would beg him and he agrees to [forgive] them. And He called Aaron and Miriam, in order to tell Moses’ praise when he was not present.

The Lord swore and will not repent Since Abraham was afraid lest he be punished for the troops that he had killed, it was said to him (Gen. 15:1): “Fear not, Abraham, etc.”