Bereshit 15 – One Prophecy or Two/2

Chronology of the Covenant Between the Pieces

Exegetical Approaches

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One Chronological Event

The events of the entire chapter are connected and are found in their chronological place, after the war of the five kings.

Sources:Bereshit Rabbah46:2About Bereshit Rabbah, R. Saadia GaonTafsir Bereshit 11:31Tafsir Bereshit 15:13HaEmunot VeHaDeot 8:4About R. Saadia Gaon, Ibn EzraBereshit 11:29Bereshit 12:1Bereshit 15:1,7,12-13,17Bereshit 24:4Long Commentary Shemot 12:40Short Commentary Shemot 12:40About R. Avraham ibn Ezra, R. Yosef Bekhor ShorBereshit 12:1Bereshit 15:1-8, 12Shemot 12:40About R. Yosef Bekhor Shor, RadakBereshit 11:31Bereshit 12:1Bereshit 15:1-9, 12-13About R. David Kimchi, RambanBereshit 15:1-7,13Shemot 12:40About R. Moshe b. Nachman, Ralbag, Abarbanel, Hoil Moshe, R. David Zvi Hoffmann

When was the Covenant? Though all these commentators agree that the covenant took place after the war,¹ they disagree regarding the specific year:

• Eighty – According to Ramban, Avraham was 80 at the Covenant.  This is midway between the two ages mentioned in the surrounding chapters (75 in Chapter 12 and 85 in Chapter 16).
• Eighty-five – Bereshit Rabbah and Ralbag set it at 85,² the age given for Avraham in the following chapter.

"וַיֹּאמֶר אֵלָיו" – The lack of named speaker and audience in this phrase suggest that the verse is a continuation of what came before and not introducing a new event.  As such, the entire chapter should be viewed as one episode occurring at one point in time.

Vision vs. sleep – These sources disagree regarding the nature of the prophecy received by Avraham and thus differ in the way they explain how Avraham could fall asleep in the middle of a vision:

• All one vision – According to Radak, Ralbag, and Hoil Moshe the entire chapter occurs in one long vision, including the various actions done by Avraham such as leaving his tent to view the stars or cutting the animals in half.³  They suggest that in the middle of this vision, from the power of the prophecy, sleep fell upon Avraham.⁴
• Periods of Wakefulness and Prophecy – Ibn Ezra and Abarbanel, in contrast, assume that the chapter alternates between periods in which Avraham was awake and those in which he was sleeping. Thus, after receiving the first part of the prophecy in a vision, Avraham awoke, cut the animals, and only afterwards fell back asleep to receive further prophecy.
• Two prophecies – According to R. D"Z Hoffmann, the chapter consists of two separate, but consecutive prophecies, with verses 1-6 occurring at night and the rest of the chapter taking place the following day.  Thus, Avraham does not fall asleep mid-vision, but rather for a  second prophecy.

Introductory formula – "אֲנִי ה'‏"

• Language of oath – Radak asserts that in this verse Hashem was not trying to introduce himself to Avraham, who already knew Hashem, but rather He was strengthening His promise of land by stating it in His name.  Radak sees this as comparable to Hashem taking an oath in His own name.
• Special introduction for Covenant – According to R. D"Z Hoffmann, these words do open a new prophecy (albeit one given within a day of the previous one) so the introductory formula is not problematic.⁵  Moreover, since Hashem is about to make a covenant with Avraham, a more elaborate opening is warranted.

Night or day?

• Part of vision – According to Radak, Ralbag, and Hoil Moshe, the seeming passage of time was not real but only part of the vision.⁶ Radak explains that the particular time frames served as analogies to reinforce the prophetic message. The stars emphasized both the multitudes of Avraham's future progeny and their everlasting light, while the setting of the sun symbolized the darkness of exile.
• Distinct days – According to Ibn Ezra and R. D"Z Hoffman, Hashem really did appear to Avraham over a period of a night and day.
• All during the day – R. Yosef Bekhor Shor suggests that the entire vision occurred when it was daytime; even the stars were shown to Avraham during the day.

Avraham's doubts – "הֵן לִי לֹא נָתַתָּה זָרַע" – These commentators agree that Avraham's words did not stem from doubt in Hashem's earlier promises but disagree regarding what they maintain he was thinking instead:

• Lest he sinned - Radak and Ramban suggest that Avraham thought that maybe he had sinned and no longer deserved Hashem's promise of progeny.⁷
• Eliezer included in "זַרְעֲךָ" – R. Yosef Bekhor Shor and Radak posit that maybe Avraham thought that Eliezer was included in Hashem's earlier promise "לְזַרְעֲךָ אֶתֵּן אֶת הָאָרֶץ הַזֹּאת" and was asking that, instead, a real son inherit. R. Yosef Bekhor Shor suggests that maybe Eliezer was a relative and thus included in the term "‎‏לְזַרְעֲךָ",‎⁸ while Radak suggests that Avraham thought the term included important members of his household.⁹

Avraham's doubts – "בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה" – Most of these commentators maintain that this question, too, is not an expression of doubt, as the previous verse just attested to Avraham's belief.  They differ, though, in how they understand Avraham's words:

• What if sin interferes?  – Radak, Ramban, and Ralbag maintain that Avraham feared lest his children lose their inheritance due to sins ("שמו יגרום החטא").  Ramban asserts that Hashem responded by making the inheritance unconditional through the covenant.
• How will I inherit? – R. Yosef Bekhor Shor reinterprets the phrase to mean, "how will I inherit the land".  Avraham is simply asking when and with what means will the promise come to fruition.¹⁰
• Part of the vision – Hoil Moshe asserts that these words of Avraham are simply part of the vision that Hashem constructed, and don't represent Avraham's thoughts at all. Hashem only put the question into his mouth as a means of revealing to him the exile.

"וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה"

• According to Radak and R. D"Z Hoffmann it is Hashem who thinks that Avraham's belief was meritorious.  R. Hoffmann even claims that it is as a reward for this faith, that Hashem then makes the covenant with him.
• R. Y"B Shor, Ramban, Ralbag and Abarbanel disagree, claiming that it should be expected that Avraham will have belief.  Rather, the verse must mean that Avraham viewed Hashem's act as an act of "צדק".¹¹

400 vs. 430 – These commentators resolve the discrepancy in a variety of ways, none of which require rearranging the chronology of Bereshit 15:

• Varying starting points – According to R. Saadia Gaon, Ibn Ezra and R"Y Bekhor Shor, the 430 years begins from Avraham's departure from Charan at age 70,¹² while the 400 starts with Yitzchak's birth.
• Change of plan– According to both Ramban and Ralbag,¹³ in contrast, the 430 years begins from the covenant, which took place at 80 (Ramban) or 85 (Ralbag). Ramban suggests that the original decree was for 400 years, but an extra 30 years of exile were added later due to the nation's sins.  Ralbag, in contrast, claims that the 400 years begins with Yaakov's birth, but later Hashem decided to shorten the decree by 45 years.
• Round number – Both Abarbanel¹⁴ and Hoil Moshe resolve the discrepancy by suggesting that 400 is simply around number.¹⁵

Two Non-chronological Events

Chapter 15 comprises two distinct prophecies.  The vision described in the first six verses of the chapter is in chronological order and took place after the battle of the five kings, while the rest of the chapter recounts a separate prophecy (ברית בין הבתרים) which happened earlier when Avraham was 70.

Sources:Mekhilta DeRabbi YishmaelBo 14About Mekhilta DeRabbi Yishmael Shemot, Seder Olam Rabbah13About Seder Olam Rabbah, Baraita of 32 MiddotMiddah 32About Baraita of 32 Middot,  RashbamShemot 12:40-41MS Oxford 271/8About R. Shemuel b. Meir, Chizkuni15:1-7About R. Chizkiyah b. Manoach, TosafotShabbat 10bAvodah Zarah 9aAbout Ba'alei HaTosafot, RanBereshit 12:5About R. Nissim Gerondi

400 or 430 years ? The motivation for this approach is the discrepancy in the account of the length of the Egyptian exile in Bereshit 15:13 (400 years) and Shemot 12:40-41 (430 years). This position maintains that the 400 years started from the birth of Yitzchak while the 430 count began thirty years earlier, at the Covenant of the Pieces.  Since Avraham was 100 when Yitzchak was born, the Covenant must have occurred when he was 70. For elaboration, see Duration of the Egyptian Exile.

Achronology – As Bereshit 12 is explicitly dated to the 75th year of Avraham's life, this approach is forced to say that the Covenant of the Pieces is written out of order. Rashbam, Chizkuni and Tosafot point out that, nonetheless, the first part of the chapter is in its chronological place, as both the phrase "אַחַר הַדְּבָרִים הָאֵלֶּה" and Avraham's fear¹⁶ serve to connect it to the war of the five kings in the previous chapter.¹⁷

"וְאַבְרָם בֶּן חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה בְּצֵאתוֹ מֵחָרָן" – Bereshit 12:4 suggests that Avraham first left to Canaan at 75.   As such, this position must assume either that the Covenant took place out of Israel, or, as Seder Olam Rabbah asserts, that Avraham went to Israel at 70 but then returned to live in Charan for five years.¹⁸  Each assumption is difficult:

• Occurred out of Israel – Chizkuni points out that the phrase, "אֲנִי ה' אֲשֶׁר הוֹצֵאתִיךָ מֵאוּר כַּשְׂדִּים לָתֶת לְךָ אֶת הָאָרֶץ הַזֹּאת" assumes that the Covenant is taking place in Israel (‏הָאָרֶץ הַזֹּאת) rather than outside.‎¹⁹
• Returned to Charan – Ralbag questions this on several grounds. He finds it unfathomable that once Avraham was in Israel and was promised the land, that he would have left unless he found himself in dire circumstances (such as famine).²⁰ In addition, he points out that Bereshit 11:31 suggests that Avraham went from Ur Kasdim (rather than Canaan) to Charan.²¹ Ibn Ezra also questions how Hashem could say "אֲנִי ה' אֲשֶׁר הוֹצֵאתִיךָ מֵאוּר כַּשְׂדִּים " when Avraham was to return to live outside of Israel.²²

Why write the story achronologically? This position must explain why the Torah did not write about the Covenant in its chronological place. Rashbam and Chizkuni suggest that the story is written out of order in order to juxtapose the promise of land with the promise of progeny mentioned in the first part of Chapter 15.  This suggestion, though, is unsatisfying as there are multiple places where Hashem promises Avraham land or seed, and not always together.

Night or day? Rashbam points out that the difference in time between the two halves of the chapter is easily explained if one posits that the two are distinct prophecies, occurring years apart.

Introductory formula – "אֲנִי ה'‏" – Since verse 6 is the beginning of a new prophecy, rather than the continuation of Hashem's words from verse 1, Hashem's introduction makes sense.²³  Moreover, if the Covenant took place when Avraham was 70, it is possible that this was the first time that Hashem spoke with Avraham, making such an introduction even more understandable.

"וַיֹּאמֶר אֵלָיו" – The language of "וַיֹּאמֶר אֵלָיו" at the beginning of the Covenant of the Pieces is difficult for this approach as it appears to indicate that this story continues from where the preceding narrative left off. Were it an opening of a separate story, one would have expected the standard opening formula of ויאמר ה' אל אברהם to identify the participants in the conversation.

Avraham's doubts – "הֵן לִי לֹא נָתַתָּה זָרַע" – Chizkuni suggests that even though Avraham believed Hashem's earlier promises that he would have a child, he feared that due to his old age and presumed imminent death, the child would be raised by Eliezer and, as such, it would really be Eliezer who inherited.

Avraham's doubts – "בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה" – Chizkuni asserts that according to this chronology, since Hashem had just promised Avraham land, but had not yet promised him progeny, Avraham's question is a legitimate one.  He is merely asking that if he dies, how is the land to be his inheritance?²⁴ Moreover, according to this position, this is the first (not the third) promise of land, and so it is logical that questioning comes here rather than elsewhere.

Belief versus doubt – The inconsistency of tone between verse 6 where the text relates that Avraham "believed in Hashem" and verse 8 where Avraham questions Hashem is not problematic for this position since there is no continuity in time between the verses.  The doubting does not follow belief, but rather precedes it by several years.

וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה

Vision vs. sleep – This position might suggest that the two different prophecies were relayed in different ways.  The first was a vision while the second began as a series of active actions and ended with sleep.

¹ Most of these exegetes don't address the exact date at all, simply asserting that the chapters are chronological.  Since the known dates in the surrounding unit are Avraham's leaving Charan at 75 (Chapter 12) and the giving of Hagar to Avraham at 85 (Chapter 16), the covenant could have occurred at any point between these two.

² Cf. Genesis Apocryphon (1Q20) XXII:27 which also places the events of Bereshit 15 ten years after Avraham left from Haran.

³ See Rambam in

⁴ Radak compares this to Daniel's words, "וּבְדַבְּרוֹ עִמִּי נִרְדַּמְתִּי ".  He suggests that in the beginning of the vision, when Hashem shared good news, Avraham was not overcome by sleep and fear, but when Hashem began to share the news of exile, deep sleep came upon him.  This , too, finds it parallel in Daniel, whose sleep is also accompanied by the terror of his vision.
Ralbag posits, in contrast, that at times, due to a prophet's great efforts during prophecy ( "התבודדות שכלו מבין שאר כוחות הנפש"), he falls into a deep sleep.  Alternatively, he suggests that Avraham simply fell asleep due to his weariness after the battle of the five kings.  He suggests that the battle took place the night before the vision, in the morning Avraham met with Malkizedek and before the sun set, he had the prophecy.  By this point exhaustion overtook him.
A third possibility

⁵ One of the strengths of R. Hoffmann's suggestion that the chapter comprises two connected prophecies is that it manages to make sense of both the language "וַיֹּאמֶר אֵלָיו" which suggests a continuation and the words "אֲנִי ה'" which suggests an opening.

⁶ Radak, thus, points out that Avraham was not awake when he left his tent to see the stars, but was transported there in his vision, similar to the way Yechezkel was taken to Yerushalayim "בְּמַרְאוֹת אֱלֹהִים".

⁷ Ramban connects this fear to the events of the previous chapter, suggesting that Avraham thought he would be punished for the lives he killed.

⁸ Hashem reassures him, that only his biological son, "אֲשֶׁר יֵצֵא מִמֵּעֶיךָ" will inherit.

⁹ He points to the phrase, "דֹּרֵשׁ טוֹב לְעַמּוֹ וְדֹבֵר שָׁלוֹם לְכָל זַרְעוֹ" as an example where the term apparently is not limited to one's offspring.

¹⁰ See Abarbanel similarly.

¹¹ These commentaors disagree regarding the meaning of the word "צְדָקָה", with R"Y Bekhor Shor and Ramban understanding it as an act of mercy and Ralbag and Abrbanel viewing at as righteousness. The difference relates to whether Avraham thought he deserved the promise or not.

¹² All three exegetes assume that Avraham left Ur Kasdim to go to Charan five years prior to his arrival in Canaan.  according to R. Saadia and Ibn Ezra the command "לֶךְ לְךָ" was already at this point, while according to R. Yosef Bekhor Shor, it was first issued after Avraham arrived and lived in Charan for five years.

¹³ Both raise other possible explanations as well.  For elaboration see Duration of the Egyptian Exile.

¹⁴ Abarbanel also raises the possibility of Ramban above that Hashem added thirty years to the exile.

¹⁵ They disagree, though, regarding what they think the 430 refers to.  Hoil Moshe claims that this was indeed the amount of time spent by the Israelites in Egypt while Abarbanel claims that it refers to years of exile starting from Yitzchak's birth.

¹⁶ See Chizkuni who explains that Avraham feared that surrounding nations would retaliate for his battle, leading Hashem to calm him, "אַל תִּירָא אַבְרָם".

¹⁷ This position works best if one assumes that Chapters 12-15:6 follow chronologically and occurred at some point after Avraham was 75. This appears to be the way Seder Olam Rabbah reads the verses, as he suggests that Avraham's arrival in Canaan, the famine, and the war all took place in the same year, when Avraham was 75. [One could have just as easily spread the events over several years, especially since the next dated event (Bereshit 16) occurs when Avraham is 85.]
See, though, Rashi, Baalei HaTosafot [Ms. Oxford 271/1] and others, who assume that the war took place when Avraham was 74. This is based on their understanding of Seder Olam Rabbah who, in the line before that discussed above, counts the years of the servitude to and rebellion against the four kings as 26 years.  According to the midrash's reckoning, this would make Avraham 74 during the war (in direct contradiction to his statement afterwards). [See Chizkuni who attempts to reconcile the internal contradiction.]  Cf. Tosafot Shabbat 10b who similarly assumes that Avraham was 73.
This dating is extremely difficult as it suggests that Avraham was in Canaan not only at 70 for the covenant, but also at 74 for the war.  R. Yechiel of Paris, in fact, is forced to suggests that Avraham made multiple trips back and forth to Israel, when he was 70, 74 and 75.  Such a reading, though, is not compatible with the verses which present the events of chapters 12-15:6 as causal and sequential. (Avraham gains wealth and cattle in Egypt, leading to the dispute between his and Lot's shepherds. As a result Lot decides to move to Sedom and it is his presence there that prompts Avraham to fight the five kings.)  As such, if one dates the war to Avraham's 74th year, before Avraham left Charan for good, one must similarly date chapters 12-13 earlier.  This creates total chronological havoc in the chapters.

¹⁸ The Ran suggests that this might explain the doubling in the description of Avraham's leaving Canaan.  The verse first says, "וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו י"י" and then adds, "וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו".  Ran posits that the first "וַיֵּלֶךְ" refers to Avraham's leaving at the age of 70, while the second speaks of his second aliyah, at the age of 75.

¹⁹ He suggests that this is what motivates Seder Olam Rabbah to maintain instead that Avraham was in Israel during the making of the covenant but then returned to Charan.  See, though, R. Yaacov Medan in an article in מוסף השבת, מקור ראשון, פרשת לך לך תש"ע who attempts to uphold this position and suggests that the words "הָאָרֶץ הַזֹּאת" and "הֵנָּה"‎ (15:16) refer to the land Avraham is viewing (Cf. Devarim 34:4).

²⁰ The Ran suggests that Avraham really only returned to take care of his possessions and pack up his "lift".  If so, though, it is strange why Hashem would need to command Avraham, "לֶךְ לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ" as if he had not been planning on returning to Israel. The Ran does not say so, but he could have suggested that this command, too, occurred when Avraham was 70, before making the covenant and not at 75. If so, Avraham really left at 70, only returned at 75 to finish packing and when th everse writes, "וְאַבְרָם בֶּן חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה בְּצֵאתוֹ מֵחָרָן" it only refers to Avraham's final and full departure.

²¹ Ralbag also posits that it was first at the age of 85 that Avraham despaired of having children, attested to by the story of his taking Hagar as wife in Bereshit 16. As such, he finds it much more reasonable to assume that Avraham's words "וְאָנֹכִי הוֹלֵךְ עֲרִירִי" and the Covenant of the Pieces took place close to that event (which immediately follows) and not fifteen years earlier.
Ralbag's argument assumes that Seder Olam Rabbah understands that the entire chapter took place when Avraham was 70, but it is more likely that they assume that only verses 7ff occurred then.

²²

This position would respond that Hashem's words refer not to His permanent uprooting of Avraham but rather this initial trek from Ur Kasdim to Israel for the covenant.

²³ If one posits that this was a continuation, on the other hand, it would not be logical to first introduce one's self mid-conversation.

²⁴ He asserts that, if the chapter really were chronological, it would not be a valid question from a man of faith like Avraham.  If Hashem had just promised him that his own  biological child would inherit him, how could Avraham then question the inheritance?