Ramban #1; Seforno #2: It explains why he made Eliezer swear that he would fulfill his request (in case Avraham would die before Eliezer would carry it out). ¹

Ramban #2: Because whereas ?Ba'im ba'Yamim? implies that they were beginning to get old, "Ba ba'Yamim" implies that he was very old.

Rashbam and Seforno #1: Because the Torah is telling us that, not knowing how long he would live, Avraham decided that it was high time to find a Shiduch for Yitzchak before he died (for fear that he would die and not see him entering the Chupah ? Seforno).

Moshav Zekenim #1: It says so after Sarah's death, to teach us that a husband bears the brunt of his wife?s death, and that consequently, when Sarah died, Avraham aged.

Moshav Zekenim #2: Because in the interim, Avraham had returned to his youth, so it needs to inform us that he had now aged.

P?ninim mi?Shulchan ha?G?ra (citing MIdrash Rabah): Because some people die old, but without ?days? (of perfection), ² whilst others die with with days, but die young. The Torah is teaching us here that Avraham died old and all his days were perfect.

Bava Metzia 87a: Until the time of Avraham, nobody ever aged (in looks). Consequently, someone who wanted to speak with Avraham would address Yitzchak, and vice-versa (because Yitzchak resembled Avraham). So Avraham Davened for a distinction between them - and Hashem accepted his Tefilah. ³

Yoma 28b: To teach us that from the time of Avraham, the Avos sat and studied Torah. ⁴

Ha'amek Davar: This explains why Avraham did not go himself. He was old; perhaps he would die on the way.

Maharal (Chidushei Agados Vol. 3, p. 50, to Bava Metzia 87b): In old age, one's intellect strengthens, as the body weakens. Similarly, Torah study weakens one's physical strength, as the intellect (Sechel) overpowers it. Though Avraham, the entire world achieved Sechel; therefore it was fit that he be the first to show aging.

Rashi: ?ba'Kol? refers to a son (Yitzchak), as is hinted in the Gematriya of the word (which is equivalent to that of 'Ben').

Ramban #1: It incorporates riches, property, honor, long life and sons.

Ramban #2 (citing the Gemara in Bava Basra 16b): The Gemara cites a triple Machlokes Tana'im, as to whether the B?rachah refers to the fact that he had a daughter, that he didn't have a daughter, ¹ or that he had a daughter named 'Bakol'. ²

Seforno: It refers to riches ? and is a reason as to why Avrahm was about to make Eliezer swear that he would not take a wife from Cana?an ³ ? in case due to his wealth, people would attempt to bribe him (Eliezer) into taking their daughters for Yitzchak.

Targum Yonasan: It incorporates all kinds of blessings (as the word suggests).

Bava Basra 16b: It incorporates a double blessing - that during his lifetime a. Eisav did not rebel and b. Yishmael did Teshuvah.

Bava Basra 17a: 'Hashem loaded Avraham with a taste of Olam ha'Ba, and neither the Yeitzer ha'Ra nor the Mal'ach ha'Maves nor worms (after his death) had jurisdiction over him.'

Bereishis Rabah 59:7: He ruled over his Yeitzer, Yishmael did Teshuvah in his lifetime, and his storehouses did not lack anything. Some add that Hashem did not test him further. ⁴

Mishnas R. Aharon (Vol. 3, p. 119): He had the Midah of "Kol" ⁵ - he has everything, and he cannot add to what he has through what is in another's hand, or through getting honor or any other benefit from someone else.

Divrei Eliyahu: It hints that he fulfilled the Mitzvah of Sukah, which is hinted in the word ?Ba'Kol? ? the acronym of "ba'Sukos Teishvu Shiv'as Yamim," "Kol ha'Ezrach be'Yisrael Yeishvu ba'Sukos," "Lema'an Yeid'u Doroseichem..." (the three Pesukim in Emor Vayikra, 23: 42-43, in connection with the Mitzvah of Succah).

Da'as Zekenim: It alludes to why he was blessed - because he gave [to Malk-Tzedek] "Ma'aser mi'Kol" (14:20).

Oznayim la'Torah: Until now, the Berachah of Hashem (at the beginning of Lech-L?cha) was not complete - Avraham's life was never tranquil. From now on, however, following his tenth and final test, it was "ba'Kol."

Ha'amek Davar: He had engagements with all people - one asks about Emunah, one asks him to pray for him. The Pasuk is explaining why Avraham delegated this critical task to his Eved, and he could not go himself.

Maharal #1 (Chidushei Agados Vol. 3, p. 74, to Bava Basra 16b): R. Meir - Avraham did not have a daughter - so she would not have to marry an idolater, which would not have been a blessing at all.

Maharal #2 (ibid.): R. Yehudah - Avraham had a daughter - as "Ba'Kol" includes everything.

Maharal #3 (ibid.): Acherim - Avraham's daughter w:1.as named Ba'Kol, meaning - a) Avraham's blessing was all-inclusive; and he was blessed with a daughter - in potential. ¹ In actuality, no daughter was born, as explained in Rebbi Meir above. b) Avraham's blessing was complete. His blessing is conceptually referred to in the feminine, just as the purpose of woman's creation was to complete man's existence, and remove any deficiency. ²

Maharal #4 (ibid.): R. Eliezer ha'Moda'ii - Avraham had astrology 'in his heart,' and kings would consult with him. Astrology means an indication in the heavens as to what will develop in the future. Avraham was "father of the multitude of nations" (17: 4-5), i.e. he himself was the beginning and foundation from which everything else developed. ³ Kings would accept his guidance, and he taught the ultimate purpose and goal of Creation to all.

Maharal #5 (ibid.): R. Shimon bar Yochai - The sick would gaze at Avraham and be healed. An ill person has deviated from his normal state; yet he retains his natural potential to return to that state, which his illness cannot change. Avraham was a new beginning for Creation, and as such he was able to restore everyone to their original state.

Rashi: Now that he had a son, he needed to find him a wife.

Ramban (citing the Ibn Ezra): Now that he had everything, all he wanted was grandchildren to inherit it all.

Seforno: Refer to 24:1:2:4.