“And proclaimed [vayikra] the name of the Lord” – this teaches that he caused all the people to proclaim the name of the Lord.

Vayikra – he began converting proselytes to bring them under the wings of the Divine Presence.

“Abram journeyed, steadily journeying to the Negev” (Genesis 12:9).
“Abram journeyed, steadily journeying to the Negev” – he directed his attention and charted his path toward the site of the Temple.

(3) Trust in the LORD and do good,
abide in the land and remain loyal.

(17) Now ה' had said, “Shall I hide from Abraham what I am about to do, (18) since Abraham is to become a great and populous nation and all the nations of the earth are to bless themselves by him? (19) For I have singled him out, that he may instruct his children and his posterity to keep the way of ה' by doing what is just and right, in order that ה' may bring about for Abraham what has been promised him.”

(1) FOR I HAVE KNOWN HIM (‘YEDATIV’), TO THE END (‘LEMA’AN’) THAT HE MAY COMMAND HIS CHILDREN. Rashi comments: “For I have known him, as the Targum takes it, is an expression denoting affection, just as A kinsman (‘moda’) of her husband’s;120Ruth 2:1. And I know thee.121Exodus 33:17. Still the main connotation of all these expressions is that of knowing, for he who holds a person in affection and draws him to himself knows him well and is familiar with him. But if you explain it as the Targum does — i.e., “I know that he will command his children” — then the word lema’an (to the end) does not fit into the sense.”122Our Rashi has a different text. See notes in my Hebrew commentary, p. 110. See also Note 125 further.
It is possible that the word yedativ means “I have raised him and elevated him so that he shall command his children after him to do that which is right before Me, and therefore I will make him a great and mighty nation so that he should serve Me. In a similar sense are the verses: I know thee (‘yedaticha’) by name;123Exodus 33:12. The sense would thus be: “I have made thee great in name.” What is man, that Thou knowest htm?124Psalms 144:3. The sense here then would be: “What is man before Thee that Thou hast given him greatness?” Or the verse may be stating, I know that he will command,125Ramban thus differs with Rashi, who said that if you take the sense of the verse to be, “I know of him that he will command,” then the word lema’an does not fit the context. Ramban proceeds to show from Exodus 23:12 that the words lema’an yanuach mean she’yanuach (that he may rest); here likewise, lema’an asher yetzaveh means she’yetzaveh (that he will command). Thus, the word lema’an is seen to fit into the context. and in a similar sense is the verse, So that thine ox and thine ass may have rest (lema’an yanuach),126Exodus 23:12. See Note above. meaning that he may have rest.
The correct interpretation appears to me to be that the word yedativ literally means “knowing.” He is thus alluding that G-d’s knowledge, which is synonymous with His Providence in the lower world, is to guard the species, and even the children of men are subject despite it to the circumstantial evil occurrences until the time of their visitation comes. But as regards His pious, He directs His Providence to know each one individually so that His watch constantly attaches to him, His knowledge and remembrance of him never departs, as it says: He withdraweth not His eyes from the righteous.127Job 36:7. There are many verses on this theme, as it is written, Behold, the eye of the Eternal is toward them that fear Him,128Psalms 33:18. See Moreh Nebuchim III, 51, where Rambam’s theory on Divine Providence is seen to be similar to that which Ramban expresses here. and other verses besides.

(14) Avraham called the name of that place, Adonoy will see; as it is said [to] this day, On Adonoy’s mountain, He will be seen. [Avraham worshiped and prayed there in that place, and he said before Adoshem, “Here will generations worship”. Therefore, as it is said [to] this day, “On this mountain Avraham worshiped before Adoshem”.]

And Abrahm prayed in the name of the Word of the Lord, and said, Thou art the Lord who seest, and art not seen. I pray for mercy before Thee, O Lord. .... And now I pray for mercies before Thee, O Lord God, that when the children of Izhak offer in the hour of need, the binding of Izhak their father Thou mayest remember on their behalf, and remit and forgive their sins, and deliver them out of all need. That the generations who are to arise after him may say, In the mountain of the house of the sanctuary of the Lord did Abraham offer Izhak his son, and in this mountain of the house of the sanctuary was revealed unto him the glory of the Shekinah of the Lord.

(13) And she called the name of Hashem who spoke to her, “You Are El-roi,”*El-roi Apparently “God of Seeing.” by which she meant, “Have I not gone on seeing after my being seen!” (14) Therefore the well was called Beer-lahai-roi;*Beer-lahai-roi Apparently “the Well of the Living One who sees me.” it is between Kadesh and Bered.—

The Jewish people have been commanded to observe three positive commandments on each of the three pilgrimage festivals. They are:
a) to appear before the Divine presence, as Exodus 23:17 states: "All of your males shall appear";
b) bringing a festive offering, as Deuteronomy 16:15 states: "You shall bring a festive offering to God your Lord"; and
c) celebration, as ibid.:14 states: "And you shall rejoice in festivals."
The Torah's charge to appear before God mandates that one should appear in the Temple Courtyard on the first day of a festival and bring with him a burnt-offering, whether from fowl or from domesticated animals. One who comes to the Temple Courtyard on the first day of a festival without bringing a burnt-offering has not only failed to perform a positive commandment, but has violated a negative commandment, as Exodus 23:15 states: "You shall not appear in My presence empty-handed."

Women and servants are exempt from the obligation to appear before God on festivals....
What is the source that all the above are exempt from appearing before God? Exodus 23:17 states: "All of your males shall appear"; this excludes women. And any positive commandment for which women are not obligated, servants are not obligated. Moreover, Deuteronomy 31:11 "When all Israel come to appear"; this excludes servants.
The phrase "When all Israel come to appear" implies that just as they come to appear before God, so too, they come to see the glory of His holiness and the house where His presence rests. Thus it excludes a blind person who cannot see; he is exempt even if only one eye is blinded, because his sight is not perfect.
That passage continues: "So that they will hear." This excludes one whose hearing is not perfect. And it states: "So that they will learn." This excludes one who does not speak, because everyone who is obligated to learn is also obligated to teach.