Genèse 15:1

After these words, when the kings had gathered together, and had fallen before Abram; and four kings had been slain, and nine hosts brought back, Abram reasoned in his heart, and said, Woe to me, because I have received the reward of my appointments in this world, and have no portion in the world to come. Or peradventure the brethren and friends of those who have been slain will combine in legions and come against me; or that at that time there was found with me the reward of a little righteousness, so that they fell before me; but the second time reward may not be found with me, and by me the name of the Heavens may be profaned. Thereupon was the word (pithgama) of the Lord with Abram in a vision, saying, Fear not; for if these men should gather together in legions and come against thee, My Word (Memra) will be thy shield: and also if these fall before thee in this world, the reward of thy good works shall be kept, and be prepared before Me in the world to come, great exceedingly.

I am your shield. I was the one who protected you from the four kings and I will also reward you for trusting in Me and going to the rescue of your nephew.

THE WORD OF THE ETERNAL CAME UNTO ABRAM IN A VISION. Abraham now merited that the word of G-d should come to him in a daytime vision for at first his prophecy came to him in nocturnal visions. The meaning of the word bemachzeh (in a vision) is as in the meaning of the verse, And all the people saw the thunderings, and the secret thereof is known to those who are learned in the mysteries of the Torah.

FEAR NOT ABRAM. Abraham feared two things: that the four kings — either they or their successors — might increase their forces against him and he would go down into the battle and perish, or that his day shall come to die without child. [To remove these two fears from Abraham, the Eternal] promised him that He will be his shield against them, and that his reward for walking with G-d shall be very great.

אחר הדברים האלה, the events related in the previous paragraph when Avram killed the 4 kings. G’d said to him: “do not be afraid, Avram, etc.”

אל תירא אברם, do not worry that the four kings will avenge themselves on you.

שכרך, not only that, but your reward over and beyond that is so great that your merits have not decreased on account of your success in that battle. You deserve much more reward for having gone to the assistance of your brother, displaying a supreme degree of love for him and for those belonging to him. You have liberated the victims of kidnappers.

הרבה מאד, both in this world

and in the world to come. We have been taught, and recite daily in our prayers, that there are things for which one receives some dividends in this world, whereas the principal comes due in the hereafter. One of the good deeds which qualify for such reward is known as גמילות חסדים, the performing of deeds of loving kindness involving not only one’s checkbook but one’s very body (Peah, 1,1).

אחר הדברים האלה....במחזה, the expression במחזה “in a vision,” is one that had not been mentioned previously when the Torah reported G’d as communicating with Avram. The reason is that in this communication Avram did not only “hear something,” i.e. words spoken by G’d, but he saw something with his eyes [whether mental or physical does not matter, the point being that visual images are considered as stronger than aural perceptions. Ed.] Both the look at the stars, and the viewing of the pieces of the sacrifice he had slaughtered were more “real” than merely “hearing” something in a dream.

אל תירא, do not fear that kings whom you vanquished will stage a return engagement against you after they have regrouped. אנכי מגן לך, as a reward for your having displayed such trust and faith in Me, I will be your shield not only against these kings in the future, but also against any other adversaries that may attempt to harm you.

שכרך הרבה מאד, the combination of הרבה and מאד, means that Avram’s reward would be both in this life and in the hereafter.

אל תירא אברם, “do not fear, Avraham.” Having miraculously succeeded to kill these mighty kings and their armies, Avraham was now afraid that he used up his spiritual “capital” i.e. any merits he might have accumulated by his good deeds thus far. G–d now reassured him on that score, saying that he need not worry about that. On the contrary, if someone removes thorns from the paths of people, something that might have harmed them, he is doubly deserving of protection by Him. (Midrash Tanchuma section 10) This may well be why the sages composing the Amidah prayer referred to G–d as “shield of Avraham, at the conclusion of the first benediction.” At the time when Yitzchok was lying bound on the altar his father had put him on Mount Moriah, his soul escaped to heaven only to return to him and to revive his body. This may account for the second benediction in the Amidah prayer concluding with G–d being referred to as “reviving the dead.” We find a statement in B’reshit Rabbah 65,10, that the reason why Yitzchok’s physical eyesight was dim after the experience on Mount Moriah, is due to the fact that he had had a glimpse of the essence of G–d during his soul’s brief stay there, and the Torah told us, i.e. Moses was told by G–d (Exodus 33,20) that a visual image of the essence of G–d is denied human beings while they are still alive. When Yaakov, in his dream of the ladder, observed the angels ascending and descending from heaven and accompanying him at all times, while constantly singing the praises of the Lord, this may be the reason why the third benediction, symbolising Yaakov, ends with G–d being described as “the holy G–d.”