Hashem told Avraham to leave his land, birthplace and father's house and travel to the land that He would show him. Hashem did not reveal Eretz Yisroel as his destination, to make it dear in Avrahom's eyes[1] and to give him reward for every command [1] Hashem instructed him regarding it, as well as every word and word that Avraham implored and begged Hashem to merit its revelation.[2] It was also done to confuse him and make him uncertain, forcing him to search and seek what Hashem's will was,[3] as even the greatest Tzadikim have to pass though this confusion before reaching higher levels of Torah.[4] This is their main test[3] and the searching itself raises them to great levels where Hashem then reveals His will to them.[3]

Although Avrahom had already left his land and birth place of Ur Casdim along with his father Terach,[5], he was now told to further distance himself from there[1] and to leave his father's new home in Charon.[1] Hashem also alluded to Avraham that he would live for another 100 years, since at that time he was age 75 and he lived until 175.[123] The double term of 'Lech Lecha' was used, alluding to Avraham that his descendants would be exiled twice,[123] the first exile at the time of Tzidkiyahu occurring 50 generations after Avrohom,[123] as a result of Hashem's anger at our many sins.[123] They will return after 70 years in merit that Hashem spoke to Avrohom at age 75.[123] Hashem also showed Avrohom all the exiles,[123] specifically the exile of Yehoyachin.[139]

So great was Avrahom that the Heaven and Earth were initial created in merit of his future existence.[152]

Leaving was for his own benefit and good,[1] Hashem blessed[6] Avraham with 7 blessings[123] ...

1 - Hashem will turn Avrom into a great nation - Since outside Eretz Yisroel he would not merit to have children.[1] He would multiply despite the nature of travel is to diminish procreation.[6] It was alluded that this would occur when Avraham would reach age 100 and birthed Yitzchak.[123] This was the main blessing and it included the formation of the Jewish Nation, the exiles and the redemption.[123]

2 - Avrom was blessed with wealth to compensate the depletion of money caused by travel.[6] He would become wealthy even before entering the Bris covenant.[123]

3 - The letter Heh was added to his name changing it from Avrom (אַבְרָם) to Avrahom (אַבְרָהָם)[6] and turning him into the 'Father of Many Nations'.[123] It also raised the numerical equivalents of his name to 248, corresponding to the amount of a person’s limbs.[6] Once the letter 'Heh' was added to his name Avrohom was able to fully receive the blessings.

4 - Avrohom himself would become a blessing.[123] The first blessing of the Amida would start with Avraham, Yitzchak and Yackov but would conclude with him alone, as it closes with the Shield of Avrahom.[6]

5 - All those that bless Avraham would be blessed. This also includes the Kohanim that bless the rest of the Jews.[125] This is a blessing that has no end.[125]

6 - All those that curse Avraham or seek to harm him,[123] Hashem will curse them. Specifically Billam who came to curse the Jews.[125] 

7 - When any man[7] from the families on earth wants to bless his son, he will bless him to be like Avrohom.[7]

Hashem also handed over to Avrahom the ability to give blessings as he willed.[6] Until now blessings were only in the hand of Hashem and needed to bless his Creations.[151] Hashem had previously used that to bless Adom, Noach and Avrohom.[6] Additionally Hashem would also publicize his name in the world,[1] despite that travel tends to diminish fame.[6] The three blessings of; Transforming Avrohom to a great nation, Hashem Blessing Avrohom and Hashem making Avrohom's name great, correspond with the 3 blessings of Birchat Kohanim and their 60 letters.[123]

Avrahom at age 75 left Charan as instructed by Hashem taking his wife Sarah and his brother in law and nephew, son of his brother, Lot with him. They also took all their possessions with them as well as all the souls they had created in Charan, which included the slaves and maidservents they had acquired[8] as well as converts they had converted[8] They traveled to Canaan and were guided by the clouds who traveled in front of them showing them the way,[123] until they reached the land.

Avrahom would spend a lot of effort to create converts and spread the Holy Faith in the world, specifically the youth.[9] Males converts were converted by Avrahom and the females were converted by Sarah.[8] Avrahom underwent a lot of suffering and opposition due to his efforts to bring other close to Hashem.[9] When Avrahom would enter a city he would run throughout the city and yell 'Hey, Hey, Givald', causing all the people to chase him as they would a madman. Once he had their attention he would turn around and start lengthy debates with them how they were all greatly mistaken. Avrahom was a great expert in the theory and logic of ancient idolatry and knew all their faults. He would show and prove to them their mistakes and he would reveal to them the Holy True Faith. Out of the crowds some of the youth would start following him.[9] Avrahom would only try to bring close the youth as the older people were already entrenched in their mistakes and it was hard to revert them from their ways.[9] Avrahom and who followed him would go from city to city[9] The fathers of these youth and their wives would wage controversy on them, saying they had fallen to a path of evil path and become apostates. They would greatly distance them, until some of the youth reverted to their former ways due to the suffering they experienced from their home, father-in-law, wife, etc.. Yet some of the youth remained with Avrahom.[9] Avrahom authored thousands of books to publicize Holiness.[9]

Avraham entered[10] and passed through the land of Eretz Yisroel, reaching Shechem which was also known as[10] Elon Moreh, in order to pray for the sons of Yackov when they will later battle against Shechem.[10] There Hashem showed him Mount Gerizim and Mount Aval, where the Jews later accepted the oath of the Torah.[10] When Noach divided the World between his sons, Eretz Yisroel fell in the portion of Shem, while he himself served as the king of Salem (Yerushalaim).[10] Despite this, the Canaanites fought and conquered the land from the descendants of Shem[10] and they now occupied it.

Hashem appeared to Avraham and told him, He will give the land to his descendants, thereby returning it in the future to the offspring of Shem.[10] Avraham built an there an altar to Hashem who had appeared to him, due to the good news that he would have children and they will inherit Eretz Yisroel.[11]

From there Avraham moved his tent[12] to the mountain, east of Betel. There Avraham first pitched his wife's tent and only then his own tent.[12] He built an altar for Hashem to pray for his dependents after prophetically seeing the sin of Achan that would later take place there.[12] Betel was on his west[12] and the Ai on the east. He then called in the name of Hashem.

Avraham continued to travel southward in intervals. He would camp in a place for a month or more, then travel further and set up camp there. All his travels were geared southward, to reach the Southern Eretz Yisroel, towards Yerushalaim and Har Moriah which was in the territory of Yehuda.[13]

There was a famine in the land and Avraham descended to temporarily live in Egypt, due to the severity of the famine. Unlike normal famines that effect all countries in the region, this famine effected Eretz Yisroel only. This was done to test Avraham, to see if he would have hesitate regarding the order of Hashem to go Live in the land of Canaan and now Hashem was forcing him to leave it.[14]

When Avraham came close to arriving in Egypt, he told Sarai his wife, since he now knows that she is a woman of fair appearance he is afraid the Egyptians will see her and kill him since she is his wife and let her live and even give her gifts of fields and vineyards.[126] Due to the modesty between them, Avraham did not recognize her beauty until that point when an incident took place on that trip.[15] Additionally it is natural that that due to the hardships of travel a person gets disgraced but she retained her appearance.[15] Also now that they are going to be amongst black and ugly people, relatives of the Cushites, who are not accustomed to a beautiful woman, this is an issue.[15] Instead she should please say that she is his sister, so they will treat him good, give him gifts[16] and let his soul live because of her.

When Avraham came to Egypt, he hid Sarai in a chest.[17] When the Egyptians opened the chest to collect taxes for its content,[17] they saw Sarai and that she was very pretty. Pharaoh's ministers saw her and they praised her amongst themselves saying she was fit for Pharaoh.[18] Sarai was taken to Pharaoh's home. Pharaoh[20] benefited Avraham because of her. He was given flocks, cattle, camels, male and female servants and donkeys.

Hashem plagued Pharaoh with great plagues that included the affliction of 'ruson' which makes it painful to have martial relations.[21] Hashem also afflicted the members of his household[21] because Sarai the wife of Avrom. Even the walls, pillers and utensils of Pharao's home were afflicted.[21] An angel carried out the afflictions at the command of Sari, she would tell him to strike and the angel would strike.[21]

Pharaoh summoned Avrom asking why he did this to him and did not inform him that Sari was his wife. Why did he tell him that she was his sister, causing him to take her for a wife. Pharaoh told Avrom to take his wife an go. Since Pharaoh knew the Egyptians were steeped in immorality[22] and their excrements were like those of horses,[23] he instructed Avrom to leave and not remain the country, unlike Avimelech who later allowed him to remain in his land.[22] Pharaoh commanded his servants regarding[24] Avrom, to escort and guard him,[24]. They proceeded to escort[24] Avrom, his wife and all his belongings. Pharaoh also gave Avraham gifts in his hand.[127]

Avrom went up from Egypt along with his wife, Lot and all his belongings. He traveled towards Southern Canaan which is North of Egypt.[25] Avrom was very  heavily loaded with burdens[26] of cattle, silver and gold, that he had received from Pharaoh.[127] He continued on his journeys, traveling from the South until Bet El, the place where his tent had been previously set up, between Bet El and Ai. On his return trip from Egypt which was located in the South,[27] back to the Land of Canaan, Avrhom made it a point to lodge in the same inns where he had lodged on his way to Egypt, since it is proper that a person should not change his lodgings.[27] He also did so in order he could pay back his debts[27] to the innkeepers who had given him credit on his departure trip. Avrom continued to the location of the altar that he had previously built and had spread the name of Hashem there.[28]  Now Avrom continued to spread the name of Hashem there.[28] 

As a result of accompanying Avrom[29] on his trip, Lot had also attained wealth and had flocks, cattle and tents. Since they each owned so many assets  to the point where there were not countable,[128] the land was unable to supply enough pasture for their cattle[30]  and could not bear both of them, so they could not dwell together.

Lot’s shepherds were wicked and they pastured their cattle in other peoples fields.[31]  A fight began when Avroms shepherds rebuked them for committing robbery, to which Lot's shepherds responded that Hashem had given the land to Avrom who had no heir and therefore Lot was destined to inherit him and it was not considered stealing.[31] However at that point the Canaanites and Perizzites were dwelling in the land and its ownership had not yet been given over to Avrom.[31] They also rebuked them for not properly shepherding the cattle.[129] 

Abram requested nicely from Lot that there be no quarrel between the two of them or their shepherds since they are  relatives[32] and even their faces resembled one another.[32] Since Avrom was completely righteous from beginning to end,[131] He asked the wicked[131] Lot to part from him, telling him the entire land is before him to select. If Lot goes left then Avrom would go[33] right and if Lot goes right then Avrom will go[33] left. Yet Avrom committed to not distance himself to much from where Lot chose to live and he would stand by to help and protect him.[33] In the end it turned out that Lot did need this protection when he was captured by the Four Kings.[33] 

Lot raised his eyes and saw that the entire plain of Kikar[47] HaYardan that reached until[34] Tzoar, was a land filed and watered with streams of water.[34] Before Hashem destroyed Sodom and Amorrah the entire Yardan Plain was[34] like the garden of Hashem for growing trees[34] and like the land of Egypt for planting seeds.[34] However the real reason why Lot choose Sodom was because they were steeped in immorality.[34] Lot chose for himself the entire Yardan Plain.[35] Avrom and Lot parted from each other, in order to retain peace between them[130] and their decedents, which occurred when the Jews were instructed not to pain Moav on their way to Eretz Yisroel.[130] 

Lot traveled from the east, towards the west.[35] He chose to distance himself from the Ancient One of the world, declaring that he did not care about either Avrom or his G-d.[35] Avrom settled in the land of Canaan while Lot settled in the cities of the plain, where he pitched tents for his shepherds and cattle[36] until Sodom.

Since the name of the wicked shall rot[37] and one must denounce them when they are mentioned, the Torah proceeded to tell; how the people of Sodom were very evil with their bodies[37] and sinful with their money[37] against Hashem. Even though they recognized their Master, they purposely intended to rebel against Him.[37] One of their main crimes was their deterrence of people traveling the land in order to prevent guests from entering.[132] Despite this Lot did not hesitate to settle amongst them.[37]

As long as the wicked Lot was with him, the Divine speech withdrew from Avrom.[38] Now that Lot left him, Hashem told Avrom to raise his eyes from his current location and look northward, southward, eastward and westward. All the land that Avrom sees, Hashem will give to him and his descendent forever. Hashem will make his descendent like the dust of the earth. It will be impossible to count them just like it is impossible for a man to count the specs of the  earth's dust.[39] Northward was mentioned first to show the merit of the sacrifices that are slaughtered on the North[133] side of the Mizbeach.

Hashem then told Avrom to rise and walk across the land, navigating its length and its with, since Hashem will give this land to Avrom. He came and pitched his tents, settling in the plain Elonay[47] Mamreh that was named after its owner, a person named[40] Mamre, which was located in Chevron. Avrom then built an altar there to Hashem. The proximity of this event to the War of the Four Kings, alludes that the Jews should offer a sacrifice before heading out to battle.

At that time of war[136] crisis[135] there was an alliance of four kings...

1 - Amrafel the king of Shinar - This was Nimrod who had told  (אמר) Avrom to fall  (פול) into the fiery furnace[41] 
2 - Arioch the king of Ellasar
3 - Chedorlaomer the king of Elam
4 - Tidal the king of Goyim - His subjects were composed of many nations and originated from multiple locations, who had gathered together and crowned Tidal over them.[41]

Chedorlaomer had captured 5 kings...

1 - Bera the king of Sodom - Evil (רע) to Heaven and evil to people[42]

2 - Birsha the king of Amorrah - Exalted  in wickedness (רשע)[42]

3 - Shineav the king of Admah - Hated (שונא) his Father (אב) in Heaven[42]

4 - Shemever the king of Tzevoiim - Made himself (שם) wings (אבר) in order to fly, jump and rebel against Hashem[42]

5 - King of the city[42] of Bela which was also known as Tzoar 

For twelve years the 5 kings[45] served Chedorlaomer. Then for thirteen years they rebelled. On the fourteenth year of their rebellion,[46] Chedorlaomer who was the one primarily effected by the rebellion, took responsibility[46]  and came along with his alliance of the Three[46] Kings and waged war against the Five Kings. On their way, they smote the Rephaim in Ashterot Karnaim aside from Og who escaped as the sole survivor.[52] They also smote the Zuzim (Zamzumim)[46]  in Ham, the Emim in Shaveh Kiryataim and the Chori in their[47] mountain of Seir, until the plain[47] of Ail[47] Paran, which is alongside the desert.[47] Then they returned to Ein Mishpat (Kadesh). There they smote the residents of the entire field that in the future would be inhabited by the Amalakes[48] and also the Amori who lived in Chatzetzon Tamar (Ein Gedi).[48] Ein Mishpat was the location where  the locals would assemble for all litigation.[48] It was also[44] named after the future incident of Mi Meriva that occurred there, causing Moshe and Aharon to be 'judged' for extracting 'water'[48] from the rock by hitting it, instead of speaking to it.

All these kings gathered in the valley of Siddim, which was filled with many fields.[43] This valley is the current location of the Dead Sea.[43] During the destruction of Sodom, the boulders surrounding the valley fractured and streams flowed into it.[43] Also[44] after time, the sea flowed into the valley, forming the Sea of Salt.[43] The kings of Sodom, Amorrah, Adma, Tzevoiim, Bela (Tzoar), advanced and waged battle against Chedorlaomer the king of Elam, Tidal the king of Goyim, Amraphel the king of Shinar and Arioch the king of Ellasar, in the valley of Siddim. Four kings battled against five kings and despite being outnumbered, the few emerged victorious since they were mighty warriors.[49] Despite this, Avrom did not hesitate to later pursue them.[49]

The Valley of Siddim had many clay pits that were used to extract earth for construction clay.[50] Some of them were even[44] used as containers to mix the earth with water and create the clay.[50] As they escaped, the kings of Sodom and Amorrah fell in these quicksand filed pits. Other survivors fled to whichever mountain they were able to reach first.[50] Although there was hardly a way to survive the quicksand, a miracle occurred and the King of Sodom was extracted and saved.[50] Now even the nations that did not believe Avrahom had been saved from the fiery furnace of Ur Kosdim, accepted it retroactively once they heard how Bera had  escaped from the clay.[50]

After being victorious, the 4 Kings took all the possessions and food of Sodom and Amorrah and they departed. As is the fate of wicked sinners who do not repent.[132] They also took Lot the nephew of Avrom, because[51] he was living in Sodom and his possessions, before departing.

Og who had survived both[44] the eradication of the Nephilim during the Flood[52] and the recent Rephaim massacre in Ashterot Karnaim,[52] came and told Avrom the Hebrew, who originated from the other side of the Euphrates river,[52] about the battle. Og's real intent was to draw Avrom into battling the kings to save his nephew, in hopes that Avrom would die during the war and then he would marry Sarah.[52] At that time Avrom was living in the plain of Mamre the Amorite, the brother of Eshkol and Aner. All 3 had made a collation covenant with Avrom[52] and[44] later advised Avrom regarding his circumcision.[52] 

When Avrom heard that his relative was taken captive, he armed[53] three hundred and eighteen of his trained men, that were born in his house, specifically[44] Eliezer (אליעזר  = 318)[53] whom he had trained and initiated[53] in Mitzvos.[53] Before setting out with his followers to battle the Four Kings, Avraham encouraged his students to do Teshuva.[19] 

Avrom pursued them, at certain times[44] alone with only Eliezer.[53] They fell in Avrom's hands, just like the Nations would later fall in Chizkiyahu's hands after coming to attack him.[137] Avrom continued to chase and smote them even once it became night,[56] splitting his servants into groups, as is commonly done by pursuers to chase the enemy as they flee and scatter in all directions.[56] Avrom pursued them until Dan. When Avrom reached Chova, which is to the left of Damascus and another name for Dun since idolatry would be practiced there in the future,[56] he became weak  since he foresaw that his descendants were destined to erect a golden calf there[53] under the leadership of Yeruvam ben Nevat. During the entire first part of the night, great miracles were performed for Avrom. When it reached midnight, the night divided and the miracles stopped, the miracles of the 2nd half being preserved for midnight Pesach during the exodus from Egypt.[56] 

Avrom gave back all the possessions, women and people that he had recaptured from the Four Kings. He also returned his relative Lot and his possessions. After Avrom returned from smiting Chedorlaomer and the kings who were with him. the king of Sodom came out to great him in the valley of Shaveh. This was a flat valley that was clear from all trees and obstacles[54]. It was 30 rods long and was served as the king's race course, which was designated for the king to play there.[54] It was therefore known as the 'King's Valley' and also[44] because there all the nations unanimously agreed and crowned Avrom  as a prince of G-D and officer over them.[54]

Malchitzedek the king of Shalem was the priest to Hashem the Elevated One. He was Shem the son of Noach[55] (מלך שלם = ש"ם)[138] and the great X8 grandfather of Avrom[44]. To demonstrated that he bore no grudge against Avrom for slaying[55] Chedorlaomer and the soldiers of Elam who were his descendants,[55] Malchitzedek brought out bread and wine to Avrom and his followers as was customary to do for weary soldiers returning from battle.[55] At the same time he was also alluding to Avrom how his descendants would one day offer Minachos offerings and Nisachim libations there[55] in his city of Shalem which was Yerusahalim.

Malchitzedek blessed Avrom; telling him that he should be blessed to Hashem the Elevated One, Who created[57] the heaven and earth, thereby acquiring them.[57] Malchitzedek then blessed Hashem saying Hashem the Elevated One, Who delivered[58] the enemies of Avrom into his hands, should be blessed.  Avrom[58] then gave Malchitzedek a tithe from all the spoils he had captured, because he was a Kohen.[58] 

Bera the king of Sodom offered that Avrom should give him only the bodies[59] of the people that he had rescued from captivity which belonged to him[59] and the possessions Avrom should take for himself. Avrom replied to the king of Sodom, that he is raising his hand to Hashem the Elevated One, Who possesses heaven and earth, swearing[60] that he will not retain anything from the bounty[61] for himself  even as minor as a thread or shoe strap. Neither will he take anything that belongs to Bera, even if he offers payment from his treasuries.[61] This way Bera could not say that he made Avrom wealthy, since Hashem had promised to make him rich.[61] An exception to this is what his lads ate, the servants that went to battle with Avrom.[62] Also Aner, Eshkol and Mamre, the men who went with him, will take their share, even though they just guarded his equipment and did not partake in any of the actual fighting.[62] From this King Dovid learned and reestablished[62] the law; that war spoils will get split equally between the soldiers that partake in actual battles and the soldiers who remain behind to guard the equipment.[62] 

Immediately[63] after the miraculous incident of slaying the kings, Avrom became worried that he had now received a reward for his righteous deeds.[63]  Therefore,[63] the word of Hashem came to Avrom in a vision, telling him not to fear since He is his Shield, guarding him from punishment and he will not be punished for all the people that he had killed.[63] Regarding Avrom's concern about having already received his reward, Hashem notified him that will still receive a very great reward.[63]

Avrom responded asking what good would it be what Hashem plans on giving him since he is currently childless, without a heir,[63] which is equivalent to being destroyed.[63] Due to this; the manager who sustains his entire household[64] is his servant Eliezer. However if he had a son, then his son would be the individual appointed to manage his possessions.[64] Since Hashem had not given Avrom a child, therefore one of his household servants will inherit him, so what is the purpose of all that Hashem will give him.[65]

Eliezer originated from Damascus.[64] Additionally[44] during the battle of the Four Kings he pursued their armies until Damascus.[64]  His title of Damesek Eliezer also[44] alluded to how he would draw and give over his masters teachings for others to drink. (דמשק is a acrostic of דולה ומשקה).[64] 

The word of Hashem came to Avrom, informing him that Eliezer would not inherit him, rather a child that would come from him, would be his inheritor. Hashem took Avrom outside from his tent[66] and told him to look heavenward and count the stars. Hashem also[44] took Avrom out of the terrestrial sphere, lifting him above the stars,[66] so he can gaze down upon them.[66]  Just like Avrom is unable to count them, so too his descendants will be uncountable. By doing this Hashem was also[44] telling Avrom go out of the restrictions of his astrological profile,[140] whose zodic signs decreed that he was destined to never have a son.[66] 'Avrom' could not have a son and 'Sarai' can not give birth. However Hashem will rename them and thereby change their destiny: 'Avrahom' will be able to have a son and 'Sarah' will be able to give birth.[66] Avrom believed in Hashem without requesting proof, unlike the proof he requested when Hashem later promised him that he would inherit Eretz Yisroel.[67] Hashem counted Avrom's faith[67] in him as a merit[67] and an act of righteousness.

Hashem told Abvrom that He is the G-D who saved him from Ur Kasdim and now he give him the land of Eretz Yisroel as an inheritance. Avrom asked Hashem how will he know that he will inherit it. Aside[44] from asking for a proof,[67] Avrom was also[44] asking Hashem to let him know with what merit will his descendants have the ability to remain in Eretz Yisroel.[67] Hashem replied that it would be possible through the merit of the Korbanos sacrifices,[67] which were symbolized in the animals of the Bris Bein Habisarim. Since Avraham asked for a proof, it was decreed upon his decedents to live 400 years in a land that was not theirs,[141] as well as the 52 years when the land of Yehuda remained desolate and the 70 years of the Babylonian exile.[141]

Hashem replied that Avrom should take for Him... 

• Three[68] calves - Symbolizing the three types of sacrificial bulls:  Bull of Yom Kippur (פר יום כיפור), Bull brought when the public transgressed due to an error of the Sanhedrin (פר העלם דבר), and the Egla Urufa (עגלה ערופה) brought when a dead stranger was found outside the city.[68]
• Three goats - Symbolizing the three types of sacrificial goats:  Goat that is sacrificed inside (שעיר הנעשה בפנים), Goat of the additional offering of the festivals (שעירי מוספין של מועד) and the goat used as a Chatus sin offering for an individual (שעיר חטאת יחיד).[68] 
• Three rams - Symbolizing the three types of sacrificial SHEEP:  Ram sacrificed as a guilt offering for a definite sin (אשם ודאי), Ram sacrificed as a guilt offering for a doubtful sin (אשם תלוי) and the lamb for a sin offering for an individual (כבשה של חטאת יחיד).[68] 
• One turtle dove -  (תור)
• One young pigeon[68] bird

On that day Hashem formed a covenant with Avrom telling him that his descendants have received the Land, ranging from the Egyptian river until the great Euphrates Pras river. Since Hashem's word is equivalent to a done action, therefore the Land was already considered as  given.[80] Although the Euphrates Pras river is the last of the four rivers that originate from Edan, it is called the 'Great River' due its proximity to Eretz Yisroel,[80] just as the common proverb goes: A king’s servant is a king; associate with a ruler and people will bow to you.[80] Hashem will allow the Jews to vanquish the 10 nations: Kani, Kenizi, Kadmoni, Chiti, Prezi, Refaim (who inhabited the land of Og)[82], Emori, Canaani, Girgashi and the Yevusi. The 7 Canaanite Nations were given to the Jews whent here entered the land. The remaining three: Kani, Kenizi and Kadmoni, who are really Edom, Moav and Amon will be given as an inheritance to the Jews in the future.[81]

When Pharahoh  saw the miracles that occurred for Sarah, he realized that it was better for his daughter to be a handmaid in the household of Avrom then a princess in another household.[83] He therefore gave his daughter Hagar as a handmaid to Sarah.

A husband whose wife had not borne children to him for 10 years while living in Eretz Yisroel,[145] is obligated to marry another wife.[84] Sarai saw that ten years had passed since they  moved to the Land of Canaan, causing the blessing that 'Avrom will be turned into a great nation' to go into effect,[84] yet she was not bearing him any children. Sari told Avrom; that since Hashem had restrained her from bearing children. He should please marry her handmaid. Perhaps the merit of Sari bringing a rival wife into her home,[83] will cause her to become built up and no longer be childless and destroyed.[83]  Avrom listened to Divine Spirit within[83] Sarai's voice. Sarai took her handmaid Hagar the Egyptian, convincing her with words that she was very fortunate to attach to such a holy[84] person and gave her to Avrom her husband for a wife.

When Hagar saw that she became pregnant from their first martial relationship,[85] her mistress Sarai became unimportant in her eyes. She concluded that Sarai's hidden conduct must not be like her public conduct where she conveys herself as a righteous woman. In reality she must not be a righteous woman since she did not merit to conceive all these years, while she Hagar conceived from the first union.[85]

Sarai told Avrom that the injustice that was done to her, its punishment should be upon him.[86] When Avrom had prayed to Hashem about being childless, he had prayed only about himself. He should have prayed about both of them and she would have been remembered and received salvation along with him.[86] Now Sari had given Avrom her handmaid Hagar and when she saw that she had become pregnant, then Sari had became unimportant in her eyes. Sari also rebuked Avrom for depriving her of his words, since he remained silent when he heard her being degraded[86] instead of  defend her and rebuking Hagar. Hashem should now judge between them. Sara also placed evil eye on Hagar’s pregnancy and she miscarried her fetus.[86]

Avrom replied to Sarai, giving her handmaid into her hand and telling her that she should do to Hagar what seems proper in her eyes. Sarai afflicted Hagar by making her do hard work,[87] causing her to flee from Sarai. Because Sarai made Hagar flee, Jews fled the city during the destruction of the First Temple, chased by Arab cavalry soldiers carrying spears and bows.[146] 

An angel of Hashem found Hagar by a water fountain in the desert on the road to Shur. Although the angel already knew the answers,[88] he asked her; where she was coming from[88] and where she was heading, in order to initiate a conversation with her.[88] Hagar replied that she was running away from Sarai her owner.

Three[90] angels then responded to Hagar, for each statement another angel was sent to her,[89] not counting the original 4th angel.[93] The first angel told Hagar to return to her mistress and allow herself to be afflicted under her hands. A second angel of Hashem told her in His name;[150] He would greatly multiply her descendants to the point where they will not be countable due to their great numbers. A third angel of Hashem told her; that when she returns home[91] she would[91] conceive again after her first miscarriage[86] and bear a son. She is commanded[91] to name him Yishmoel once he is born,[91] since Hashem heard (שמע) her affliction. The naming of Yishmoel cause evil to befall.[147] 

Yishmoel will be a wild man who loves the wilderness in order to hunt beasts. [92] Indeed when he grew up, Yishmoel was an archer who lived in the desert[92] of Paran. He will be bandit and his hand will be upon everyone. Everyone's hand will be upon him, they will hate him and always fighting and attacking him.[92] He will have numerous descendants[92] and therefore he will dwell before all his brothers.

Hagar called Hashem, Who had spoken to her; 'the G-D of seeing',[93] who sees the humiliation of the humiliated.,[93] Also because He sees all but no one sees Him.[93] She then expressed her wounder how she had continued to see the messengers of Hashem even here in desert after she left the house of Avrom where she was previously accustomed to seeing angels.[93] This is why Hagar was not frightened when she saw four angels in a row, when others like Manoach were scared they would die after seeing a single angel once.[93]  Therefore that well, which was located between Kadesh and between Bered became known as Be'er Lachai Ro'i -  The well upon which the living angel appeared.[94]

Hagar bore a son to Avrom and he named his son Yishmoel through Divine Inspiration - Rucha Hakodesh, even though he was unaware of the Angel's instructions to name him so.[95] Avrom turned[122] 86 years old on the day that Hagar gave birth to Yishmoel.

When Avrom was ninety-nine years old, Hashem appeared to him and told him, that he is Kel Shakay - the Almighty G-D, whose Godliness is sufficient for every creature.[97] Therefore Avrom[97] should walk before Him by and serving Him and cleaving to His service.[97] Avrom must also be perfect and pass all His trials.[97] Hashem will then be his G-D and Protector.[97] If Avrom walks before Hashem and circumcises himself, that will perfect him, since Hashem considers him flawed as long as he still has a foreskin.[97] Additionally Hashem will perfect Avrom by adding the letter Heh to his name, which is numerically equivalent to 5. This will raise the numerically equivalent of his name to 248 (אברם \ 243 + ה \ 5 = 248 ), the amount of organs in the human body, giving Avraham control over the 5 organs where he was still lacking full control;  two eyes, two ears and the male organ.[97]

Hashem will place His covenant of love[98] between Him and Avrom. As well as His covenant to inherit the land to Avrom, through his fulfillment of the Bris  commandment.[98] Hashem will multiply Avrom very greatly. Avrom fell upon his face out of fear from the Shechinah, since as long as he was uncircumcised, Avrom did not have the strength to stand when the Divine Presence stood over him.[99]  Hashem spoke and told Avrom that he made a covenant with him and he will become the father of a many nations. His name will no longer be Avrom, but rather his name will now be Avraham, since Hashem made him into the father of many nations. Originally Avrom was only the 'Father of Aram'  which was represented by the letter Resh in his name.[100] Now the Resh remained with אב   הם, which is a acrostic of אב המון Father of Nations.[100] An important manifestation of this would be his decedents coming from Yitzchak.[148]

Hashem will very greatly multiply the descendants of Avrohom and nations and kings will emerge from him. In addition to Yishmoel who was already born at that time, the two new nations of Yisroel and Edom were yet to emerge from Avrohom.[101] This was a significant blessing, especially considering that at that point 67 of the 70 Nations, already had their roots long established[44] and that Edom would over time emerge as one of the two 'Aggregator Nations' leading many under it.[44] Also Yisroel is the ultimate nation and is not even counted as part of the 70 Nations.[44]

Hashem will establish His covenant of being a G-D[102] for Avrohom and his descendant throughout their generations, as an everlasting covenant between Himself and them. Hashem will give Avrohom and his descendant the land where he resided as a guest, the entire land of Canaan as an everlasting possession. There[103] Hashem will be a G-D for his descendants. However someone who resides outside of Eretz Yisroel, it is as if he has no God.[103] Hashem then told Avrohom that he and his decedents throughout their generations, must also keep their end of the covenant,[104] which they will fulfill[104] by performing the Bris Milah. This is the covenant between them that both Avrohom's living[105] male family members and any male descendants that will be born in the future[105] should become[105] circumcised. They shall[106] circumcise the flesh of their foreskins,  in that place that where a male and female are distinguished.[110] and this will be the sign of a covenant between Hashem and the Jews.

Throughout the generations every Jewish male must be circumcised at the age of eight days. Also Jewish owned Gentile male slaves shall be circumcised. Both slaves born to a maidservant in the house[107] and slaves purchased from another Gentile with money after they were already born.[107] Unlike Jews, there are certain circumstances in which slaves are circumcised as young as one day old;[108] in a case where the baby was purchased right after birth, or in a case where a maidservant gave birth before she immersed in the mikva to become a slave of a Jew, or in a case where one purchases the rights only for the fetus when it is born, without purchasing its mother.[109]

When a father does not circumcise his son, he just transgresses a positive commandment.[110] However once the uncircumcised male himself reaches adulthood[110] if he does not circumcise the flesh of his foreskin, he receives the punishment of Kares, since he broke Hashem's covenant. His soul becomes severed from his nation,  he will remain childless and die prematurely.[110]

Hashem told Avrohom that he should no longer call his wife Sarai, which implies that she is a 'noblewoman' just for him.[111] Her name will now be changed to simply Sarah, which implies that she is a 'noblewoman' for everyone.[111] Hashem will bless her that she would return to her youth and even her skin would become smooth again.[112]  He will give Avrohom a son from her. Hashem will also bless he that she will be able to nurse[112] and that way prove that Yitzchak was really her son.[112] She will become a mother of nations and kings of nations will descend from her.

Avrohom believed Hashem and had faith[113] in His promise, he fell on his face and laughed with happiness and joy.[113] Avrohom wondered[113] in his heart, if Hashem had ever performed such a kindness for anyone else, like he is about to do for him[113] and give him a child when he is a hundred years old and his wife Sarah ninety years old and not capable[113] of giving birth. Although in the early generations it was common to have children at age 500, by Avrohom’s time, the lifespans were already shortened and weakness had descended into the world.[113] This is why the ten generations from Noach to Avromom, hurried to start having children at ages 30-70.[113]

Avrohom responded that he did not deserve to receive such a reward[114] and he only wishes[114] that Yishmoel would live in fear[114] before Hashem and serve Him. Hashem confirmed[115] to Avrohom and once again stated that indeed[115] his wife Sarah will birth a son from him. Avrohom should name him Yitzchak after the (צחוק) laughter.[115]  Also the 'Yud' (10) represents the ten tests of Avrohom, the 'Tzadik' (90) represents Sarah's age of 90 when she gave birth to him, the 'Ches' (8) represents his circumcision on his eight day and the 'Kuf' (100) represents Avrohom's age of 100 at the time of Yitzchak's birth.[115]

Hashem then repeated that he will establish His covenant with Yitzchak and his descendants as an everlasting covenant, in order to establish that not all of Avrohom's decedents were included in Hashem's covenant and that Yishmoel and the sons of Ketura were excluded from it.[115] Likewise the Bris Milah is given over only to the descendants of Yitzchak.[115] 

Hashem will establish his covenant with Yitzchak, His friend whom He made[149] holy from the womb,[115] since he was designated to perform the Bris Mila, even before he was born.[117] Sarah will birth Yitzchak for Avrohom at that same time, next year.

Hashem heard Avrohom's request regarding Yishmoel and He blessed him. Hashem will make him fruitful and multiply him very much. Yishmoel will birth twelve princes and Hashem will make him into a great nation. Despite this, these 12 princes will disappear like clouds.[116] If Yishmoel the son of the maidservant who was excluded from the covenant was blessed that he will be fruitful and multiply, then certainly this will also apply to Yitzchak the son of the noblewoman with whom the covenant was established.[115] Hashem finished speaking with him and He went up from 'above Avrohom', who like other tzadikim served as a chariot of Hashem.[118] 'Above Avrohom' was a respectful term used in reference to the Shichina.[118]

Avrohom took his son Yishmoel and all his servants that were either born in his house or he had purchased with money, every male from his and he circumcised[119] the flesh of their foreskin on that very day that he was commanded to do so,[119] just as Hashem had instructed him. Avrohom performed the circumcision in middle of the day as opposed to the night, to show he was afraid of neither the Gentiles or the mockers[119] and so later his enemies and contemporaries could not say that they would not have allowed Avrohom to circumcise and fulfill the commandment of Hashem, had they seen him.[119] 

 

Avrohom was 99 years old at the time when he became[120] circumcised from the flesh of his foreskin. Avrohom took the knife and held his foreskin but but was afraid to cut since he might not do a proper job due to his old age.[120] Hashem stretched his hand and held it with him, to assist him[120] and together they performed the circumcision.

Yishmoel his son was thirteen years old, when he was circumcised the flesh of his foreskin. Yishmoel had to do Milah and Priah since he was still young as opposed to Avrohom who did not need Priah since the skin was already worn out.[121]  Despite his age of 13, Yishmoel did not object to his circumcision.[96] This day which was the actual 99th birthday of Avrohom and 13th birthday of Yishmoel,[122] they  circumcised along with all the people of his household. Both those born in his house and those he bought with money from other Gentiles.

[2] Likutay Halachos, Hilchos Shabbos 7:75

[3] Likutay Halochos, Hilchos Nefilas Apayim 6:8

[4] Likutay Moharan 2 Torah 12

[5] Berashis 11:31

[6] Rashi Berashis 12:2

[7] Rashi Berashis 12:3

[8] Rashi Berashis 12:5

[9] Chayi Mohran 395:4

[10] Rashi Berashis 12:6

[11] Rashi Berashis 12:7

[12] Rashi Berashis 12:8

[13] Rashi Berashis 12:9

[14] Rashi Berashis 12:10

[15] Rashi Berashis 12:11

[16] Rashi Berashis 12:13

[17] Rashi Berashis 12:14

[18] Rashi Berashis 12:15

[19] Likutay Moharan I, Torah 11

[20] Rashi Berashis 12:16

[21] Rashi Berashis 12:17

[22] Rashi Berashis 12:19

[23] Yechezkel 23:20

[24] Rashi Berashis 12:20

[25] Rashi Berashis 13:1

[26] Rashi Berashis 13:2

[27] Rashi Berashis 13:3

[28] Rashi Berashis 13:4

[29] Rashi Berashis 13:5

[30] Rashi Berashis 13:6

[31] Rashi Berashis 13:7

[32] Rashi Berashis 13:8

[33] Rashi Berashis 13:9

[34] Rashi Berashis 13:10

[35] Rashi Berashis 13:11

[36] Rashi Berashis 13:12

[37] Rashi Berashis 13:13

[38] Rashi Berashis 13:14

[39] Rashi Berashis 13:16

[40] Rashi Berashis 13:18

[41] Rashi Berashis 14:1

[42] Rashi Berashis 14:2

[43] Rashi Berashis 14:3

[44] Shover Zadim Parshas Lech Lecha

[45] Rashi Berashis 14:4

[46] Rashi Berashis 14:5

[47] Rashi Berashis 14:6

[48] Rashi Berashis 14:7

[49] Rashi Berashis 14:9

[50] Rashi Berashis 14:10

[51] Rashi Berashis 14:12

[52] Rashi Berashis 14:13

[53] Rashi Berashis 14:14

[54] Rashi Berashis 14:17

[55] Rashi Berashis 14:18

[56] Rashi Berashis 14:16

[57] Rashi Berashis 14:19

[58] Rashi Berashis 14:20

[59] Rashi Berashis 14:21

[60] Rashi Berashis 14:22

[61] Rashi Berashis 14:23

[62] Rashi Berashis 14:24

[63] Rashi Berashis 15:1

[64] Rashi Berashis 15:2

[65] Rashi Berashis 15:3

[66] Rashi Berashis 15:5

[67] Rashi Berashis 15:6

[68] Rashi Berashis 15:9

[69] Rashi Berashis 15:10

[70] Tehilim 22:13

[71] Daniel 8:20

[72] Shir HaShirim 2:14

[73] Rashi Berashis 15:11

[74] Rashi Berashis 15:12

[75] Rashi Berashis 15:13

[76] Rashi Berashis 15:14

[77] Rashi Berashis 15:15

[78] Rashi Berashis 15:16

[79] Rashi Berashis 15:17

[80] Rashi Berashis 15:18

[81] Rashi Berashis 15:19

[82] Rashi Berashis 15:20

[83] Rashi Berashis 16:1

[84] Rashi Berashis 16:3

[85] Rashi Berashis 16:4

[86] Rashi Berashis 16:5

[87] Rashi Berashis 16:6

[88] Rashi Berashis 16:8

[89] Rashi Berashis 16:9

[90] Talmud Bavli - Meila 17B

[91] Rashi Berashis 16:11

[92] Rashi Berashis 16:12

[93] Rashi Berashis 16:13

[94] Rashi Berashis 16:14

[95] Rashi Berashis 16:15

[96] Rashi Berashis 16:16

[97] Rashi Berashis 17:1

[98] Rashi Berashis 17:2

[99] Rashi Berashis 17:3

[100] Rashi Berashis 17:5

[101] Rashi Berashis 17:6

[102] Rashi Berashis 17:7

[103] Rashi Berashis 17:8

[104] Rashi Berashis 17:9

[105] Rashi Berashis 17:10

[106] Rashi Berashis 17:11

[107] Rashi Berashis 17:12

[108] Rashi Berashis 17:13

[109] Talmud Bavli Shabbos 135B

[110] Rashi Berashis 17:14

[111] Rashi Berashis 17:15

[112] Rashi Berashis 17:16

[113] Rashi Berashis 17:17

[114] Rashi Berashis 17:18

[115] Rashi Berashis 17:19

[116] Rashi Berashis 17:20

[117] Rashi Shabbos 137B

[118] Rashi Berashis 17:22

[119] Rashi Berashis 17:23

[120] Rashi Berashis 17:24

[121] Rashi Berashis 17:25

[122] Rashi Berashis 17:26

[123] Baal Haturim 12:1

[124] Shover Zadim Parshas Lech Lecha on Baal Haturim 12:1

[125] Baal Haturim Berashis 12:3

[126] Baal Haturim Berashis 12:12

[127] Baal Haturim Berashis 12:19

[128] Baal Haturim Berashis 13:6

[129] Baal Haturim Berashis 13:8

[130] Baal Haturim Berashis 13:11

[131] Baal Haturim Berashis 13:12

[132] Baal Haturim Berashis13:13

[133] Baal Haturim Berashis 13:14

[134] Baal Haturim Berashis 13:18

[135] Baal Haturim Berashis 14:1

[136] Bereshis Rabba 42:3

[137] Bereshis Rabba 42:5

[138] Baal Haturim Berashis 14:18

[139] Baal Haturim Berashis 15:2

[140] Baal Haturim Berashis 15:5

[141] Baal Haturim Berashis 15:8

[142] Baal Haturim Berashis 15:12

[143] Baal Haturim Berashis 15:13

[144] Baal Haturim Berashis 15:15

[145] Baal Haturim Berashis 15:16

[144] Baal Haturim Berashis 15:17

[145] Baal Haturim Berashis 16:3

[146] Baal Haturim Berashis 16:8

[147] Baal Haturim Berashis 16:11

[148] Baal Haturim Berashis 17:4

[149] Baal Haturim Berashis 17:21

[150] Rashi Berashis 18:10
[151] Baal Haturim Berashis 2:3

[152] Baal Haturim Berashis 2:4