2) Abraham already gifted all his possessions to Isaac before his marriage to Rebbekah. In other words, by the time Abraham married Keturah, he had no possessions left to bequeath. He did, however, give her children a large amount of money as a gift before he passed away.
The Sforno explains that Keturah’s sons were not actually Abraham’s children, but Keturah’s from a previous marriage. If so, no inheritance was expected. This is also consistent with Rashi’s opinion that Keturah’s descendants aren’t required to have a brit. We noted, though, that the Rambam would not agree, since he maintains that Keturah’s descendants are required to have a brit.
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The Gemara (Yoma 54a) comments on a mishnah (supra 53b) which describes the Yom Kippur avodah in the era of the Second Temple after the Ark no longer occupied its spot in the Kodesh HaKodashim (the Even Shetiyah was there in its stead). The Gemara mentions numerous verses which seem to indicate a sense of permanence regarding the final disposition and location of the ark and the Israelites, such as the tribe of Benjamin and the tribe of Simeon. In each instance, there is a description of their final abode. These verses use certain words – for example, “sham – there” to indicate these facts. One verse uses the word “sham” regarding the final disposition of the Ark, which was buried in a specific hidden place and remains there until today, and another verse uses the same word “sham” regarding the final disposition of the sons of Simeon, which should prove that some members from the tribe of Simeon inhabit Seir to this day.
The Gemara refutes this notion of permanence from a verse in Isaiah (10:13): “Ki amar, ‘B’ko’ach yodi asiti u’b’chachmati ki nevunoti v’asir gevulot amim va’atidoteihem shoseiti v’orid kabir yoshvim’ – For he said, ‘With the strength of my hand have I accomplished, and with my wisdom, for I am understanding, I have removed the boundaries of peoples and have plundered their treasures; I have brought down dwellers in strongholds.’”
What we see from this passage is that after Sennaherib, king of Assyria, conquered the world, there were no longer any indigenous peoples. As a mishnah (Yadayim 4:4) relates:
“On that day, Judah, an Ammonite proselyte, came and stood before them in the Academy. He said to them, ‘Have I the right to enter into the assembly?’ Rabban Gamliel said to him, ‘You are forbidden.’ R. Joshua said to him, ‘You are permitted.’ Rabban Gamliel said to [R. Joshua], ‘Scripture (Deuteronomy 23:4) states: “Lo yavo ammoni u’moavi b’k’hal Hashem gam dor asiri lo yavo lo b’k’hal Hashem, ad olom – An Ammonite or a Moabite shall not enter the Assembly of G-d; even to the tenth generation they shall not enter the Assembly of G-d, for eternity.” ’ R. Joshua said to him, ‘Are the Ammonites and Moabites in their own territory? Sennaherib, king of Assyria, has long since come up and mingled all the nations, as is stated (Isaiah 10:13): “…v’asir gevulot amim va’atidoteihem shoseiti v’orid kabir yoshvim – …I have removed the boundaries of peoples and have plundered their treasures, I have brought down dwellers in strongholds.”’
“Rabban Gamliel said to him, ‘Scripture (Jeremiah 49:6) states: “V’acahrei chein ashiv et shevut bnei Ammon, ne’um Hashem – But afterwards I will return the captivity of the children of Ammon, thus said G-d,” so that they have already returned.’ R. Joshua replied, ‘Scripture (supra, Jeremiah 30:3) states: “[Ki hinei yamim ba’im ne’um Hashem;] v’shavti et shevut ami Yisrael v’Yehudah, [amar Hashem, v’hashivotim el ha’aretz asher natati l’avotam vir’aishuah – [For behold, days are coming – the word of G-d – when] I will return the captivity of My people Israel and Judah, [said G-d, and I will return them to the land that I gave their forefathers, and they will possess it.]” Yet, they have not already returned [and if the Jewish people have not returned, then surely no others have returned].’ They then permitted [Judah, the Ammonite proselyte] to enter the assembly.”