Kommentar zu Bereschit 17:1

אני אל שדי I AM GOD ALMIGHTY — I am He whose (ש) Godship suffices (די) for every creature (Genesis Rabbah 46:3), therefore, ‘‘walk before Me”, and I will be your God and Protector. Similarly, wherever in the Scriptures this Divine Name שדי occurs, it signifies the idea of His sufficiency — but it all depends upon the context as to what the “sufficiency” refers to.

‘E-IL SHA-DAI.’ These are two distinct Divine names, each one descriptive in itself.³⁶⁷And not as Abraham ibn Ezra has it, i.e., that they both constitute one descriptive noun: “a G-d who is almighty” and “an almighty G-d.” Now the meaning of the word eil is “mighty”, derived from the expression, Eilei Moab (the mighty ones of Moab).³⁶⁸Exodus 15:15. The meaning of Sha—dai, according to Rashi, is “He whose G-dship suffices for every creature.” In the book Moreh Nebuchim³⁶⁹I, 63 (toward the end). the Rabbi²⁹⁴Rabbi Moshe ben Maimon (Rambam). See Seder Bereshith, Note 139. explained that the name Sha—dai signifies “he who is sufficient.” That is to say, He does not require the existence of what He created or the conservation of any other being; rather, His existence is self-sufficient. Rabbi Abraham ibn Ezra explained in the name of the Nagid³⁷⁰Shmuel Hanagid. In our text of Ibn Ezra, it appears anonymously as “And many explain.” that the name is from the root shodeid, meaning “victor and prevailer over the hosts of heaven.” This is the correct interpretation, for the name Sha—dai represents the attribute of power which conducts the world, concerning which the Sages have said that it is “the attribute of Justice of the world below.”³⁷¹Bereshith Rabbah 35:4.
The reason for mentioning this Divine Name now is that with it are done the hidden miracles³⁷²All miracles which a man can deny, saying that they are part of the natural order, are called “hidden,” while those that cannot be denied but are clearly the intervention of the power of G-d are called “open.” (Ma’or Veshamesh.) This concept is a major foundation in Ramban’s thinking. It will appear in many other places in a more developed manner. See e.g., further, 46:15; Exodus 6:2; Leviticus 26:11. for the righteous, to deliver their soul from death, and to keep them alive in famine,³⁷³Psalms 33:19. as well as to redeem them in war from the power of the sword,³⁷⁴See Job 5:20. just as all the miracles done to Abraham and to the other patriarchs, and as all the blessings and curses mentioned in the Torah in the section Im Bechukothai³⁷⁵Leviticus 26:3-46. and in the section Vehaya Ki Thavo.³⁷⁶Deuteronomy 28:1-69. These blessings and curses are all miracles for it is not in nature that the rains should come in their due season³⁷⁷Leviticus 26:4. when we worship G-d, nor are the skies to be like iron³⁷⁸Ibid., Verse 19. if we plant our fields in the seventh year, and similarly all promises in the Torah. Rather, they are all miracles by which the disposition of natural law is overpowered, except that no change from the natural order of the world is noticeable, as was the case with the miracles done through Mosheh Rabbeinu with the ten plagues, the dividing of the Sea, the Manna, the well, and their like, for these are miracles which openly changed nature, and they were done with the Tetragrammaton which He told to him. It is for this reason that He now told Abraham our father that He is the Almighty, the Victor Who will prevail over his constellation of birth so that he will have a son, and thus there will be a covenant between Him and his seed forever, meaning that the portion of the Eternal is His people,³⁷⁹Deuteronomy 32:9. and that He will lead them at His own will, as they will not be under the rule of a star or constellation.
Know and consider that our father Abraham did not mention the Tetragrammaton [Eternal] in any of his utterances except in combination with the Divine Name written [G-d],³⁸⁰Such as in 15:2 above. or in combination with E-il Elyon [G-d Most High],³⁸¹Ibid., 14:22. but he did mention in his affairs the name Elokim [G-d]. Thus he will say, The Eternal, the G-d of heaven.³⁸²Further, 24:3. He said, however, the Eternal seeth,³⁸³Ibid., 22:14. In this case Abraham used the Tetragrammaton (Eternal) by itself. This would contradict the principle stated by Ramban above that Abraham never used this Divine Name except in some combination with another Name. Ramban answers that since the reference there is to the Sanctuary which was destined to be built on that mountain in the future and where the sacrifices were to be brought, the Tetragrammaton is the proper name to be used, as will be explained in the beginning of the book of Leviticus when sacrifices are discussed. because it refers to the place of the future Sanctuary. Jacob, on the other hand, always mentioned E-il Sha-dai [G-d Almighty],³⁸⁴Ibid., 43:14; 48:3. which Moses our teacher never mentions. If you will be worthy you will understand this entire matter from that which the Rabbis said in Tractate Yebamoth:³⁸⁵49b. “All prophets contemplated Deity through an unlucid speculum,” which is why Isaiah said, And I saw G-d,³⁸⁶Isaiah 6:1. [i.e., the Divine Name written Aleph Dalet]. “But Moses contemplated Deity through a lucid speculum.” This is why He said, For a man shall not see Me and live,³⁸⁷Exodus 33:20. whereas Isaiah’s verse, and I saw G-d,³⁸⁶Isaiah 6:1. is written with the Aleph Dalet. I will mention this theme again in Parshath Va’eira³⁸⁸Ibid., 6:2. if G-d will look upon my grief.³⁸⁹A personal reference of Ramban to the difficult times in his life when he was engaged in the writing of this work.

וירא ה, a מראה is always a vision one level lower than true prophecy. This is why G'd said to Moses in Exodus 6,3 ושמי ה' לא נודעתי להם, "but I had not revealed to them My true name Hashem."

ויהי אברם בן תשעים ותשע שנים, after 13 years had passed since Ishmael was born G'd commanded Avram about the circumcision. G'd had waited with this command until Avram would be close to 100 years old in order to make the miracle of a 100 year old man and a ninety year old woman having a child all the greater. Also, Avram, subjecting himself to the operation involved in circumcising himself would acquire an even greater merit if he did so at such an age when his physical virility had already declined. G'd issued the command before Yitzchok would be born in order that Yitzchok would be the product of a union with a Jewish father, i.e. a father who had been circumcised at the time when he impregnated his wife with his sperm. Seeing that the circumcision weakens the reproductive organ of the person undergoing it, especially at such an age. Avram's producing a son after that experience was therefore all the more remarkable.

א-ל שדי, “the G’d Shaddai.” The plain meaning is: “a powerful deity.” Rashi interprets the word שדי, as meaning that G’d proclaims Himself as sufficient, די, for any human being, i.e. His supervision, His Providence of the human being’s fate is adequate for anyone. They do not require additional patrons. Ibn Ezra, quoting Shemuel Hanaggid, derives the word שדי from שודד, meaning “victorious, conquering the heavens.”

I am the One Whose Godliness suffices. Avraham had said to Hashem: “If I circumcise myself, people will regard me with disgust!” Hashem answered him: “I am the One Who said to My world: It suffices...” (Maharshal)

Abraham war bereits neunundneunzig Jahre alt, ein ganzes vollendetes Leben lag bereits zurück, er hätte dies schon für die höchste Vollendung halten können und erfuhr nun, dass er eben erst am Anfange stehe.

התהלך לפני והיה תמים, “walk before Me and become complete, free from blemish.” In order for Avraham to achieve this stature, G–d added the letter ה, a metaphor for His name, to Avraham’s name. The numerical value of the letters in Avraham’s name would then amount to 248, the number of limbs in his body. This is the conclusion arrived at in the Talmud, tractate Nedarim folio 32. According to Romi bar Abba, the reason why Abraham was first known as אברם and subsequently as אברהם is that originally G–d gave him control over 243 limbs, whereas from now on he had control over all of his 248 limbs. They are: two eyes, two ears, his torso, his head. If you want to realise how important the physical act of circumcision was, you will find this explained on folio 31 of tractate Nedarim. In the commentary known as Mechilta, it is stated that the reason why both Avraham and Sarah are never again referred to by their original names, as opposed to Yaakov, who after G–d changed his name to Yisrael is frequently still referred to by his original name Yaakov, this is because after both had their names changed, their original names had not been obliterated completely as the letters of their original names had been retained also as part of their new names. Their names had only been “improved.” Israel being a totally new name was not meant to invalidate his original name. The only reason we know this is because the Torah continues to make use of it. [The name Yaakov, given to him by outsiders, not his father, had suggested that he was somehow inferior spiritually already from birth. The angel in his nocturnal wrestling match had alluded to this. (Genesis 32,29) The Torah by continuing to use it, shows that in G–d’s eyes it never reflected upon him in a negative fashion. Ed.] The sages of the Mechilta add further that the reason why the name of the third patriarch, Yitzchok, has never been changed or amended, is that he had been named by G–d Himself, long before he had even been born. (Verse 19 in our chapter)

.התהלך לפני, an invitation to perform the rite of circumcision, as a result of which his body would become more “perfect.”

התהלך לפני WALK BEFORE ME — as the Targum takes it: worship before Me — cleave to My service.

אני א-ל שדי, "I am the One Who is sufficient unto Himself by My very existence to carry out My special function the creation of the universe all by Myself without assistance by anyone else. [The word די expresses this self-sufficiency of the Lord/Creator. Ed.] The very opposite is true of all created phenomena other than the Creator. [the difference between G'd and creatures is that G'd is a "self-starter," whereas all other phenomena require something to activate them even when performing the functions for which they have been created. Ed.] This all means that the recipient of a visual image, מראה, a vision, becomes aware of the existence of the Creator and His power, without him however becoming aware of underlying causes of such. The patriarchs became witnesses to G'd performing "invisible" miracles, as distinct from the "visible" miracles performed by Moses and other prophets after him to some extent. [an "invisible" miracle maybe recognized as such because the time and place has been foretold to the beneficiary, as in the case where the angels told Avram that Sarah would give birth to a son within the year. "Visible" miracles, are for instance, water turning into blood, or all the firstborn of one nation dying at the same time [after this event having been announced.] the latter type of miracle says more about G'd as the originator of all that occurs in the universe than does the former kind of miracle. This latter kind of insight was not revealed by G'd before Moses, as we quoted form Exodus 6,3.

אני א-ל שדי, the word שדי means "strong, victorious." (root שדד) We find the term appearing in that sense in Ezekiel 1,24, כקול מים רבים כקול שדי, "like the sound of mighty waters, like the sound of Shaddai." Also in Ezekiel 10,5 כקול א-ל שדי it appears in the same sense. G-d meant to tell him that although you are physically weak and Sarai is barren, I, G'd will overcome all these impediments and the laws of nature are subject to My control, so that I can change them whenever it suits me. G'd referred to this power again in Exodus 6,3 when Moses had despaired of hismission. He told them that he had already demonstrated ths power when He made the three matriarchs, all of whom had been biologically barren, overcome such a handicap so that each bore a child or children. G'd had responded to the prayers of these people or their husbands and altered the laws of nature in order to fulfill their requests. When the word שדי is meant to be an attribute, it should be spelled שדדי, shaddeday." It would then mean something akin to Proverbs 28,23 מוכיח אדם אחרי חן ימצא, i.e. that as a result of being rebuked, the subject of the rebuke will eventually find favour (in the eyes of the rebuker).

התהלך לפני והיה תמים, “serve Me and become perfect.” Rashi understands the words היה תמים as a call to Avraham to successfully pass all the tests G’d would subject him to. Ibn Ezra understands these words as a warning that Avraham should not question G’d’s commands by asking why these tasks are required of him. Nachmanides explains the word התהלך as similar to the commandment to the Jewish people in Deut. 13,5 אחרי ה' אלוקיך תלכו, i.e. “follow all the instructions of the Lord your G’d.” (after you have been instructed about them) The command התהלך לפני goes beyond this and asks Avraham to anticipate G’d’s commandments and to act in accordance with his understanding of what G’d would later on command him. [it is difficult to imagine a greater compliment to Avraham than our verse here. Ed.]

This, too, is an imperative following an imperative, “Be perfect...” [Rashi is answering the question:] Since it is already written, “Walk before Me,” what was added by, “And be perfect”? Rashi explains that this, too, is a command. It is one imperative following another, saying: “Be perfect in all My tests.”

WALK BEFORE ME. i.e., by following the path which I will show you. [This command is similar in] meaning to the verse, After the Eternal G-d shall ye walk, and Him shall ye fear,³⁹⁰Deuteronomy 13:5. except that with respect to a general command to follow His way which precedes His specific instructions, He says, Walk before Me, while with respect to a command which follows the specific command, He says, After the Eternal ye shall walk.³⁹¹Here Abraham had not yet specifically been commanded what to do, for the command concerning circumcision was later revealed to him. Hence G-d says to him, Walk ‘before’ Me, meaning “follow the commandment which I will give to you.” But in the verse from Deuteronomy, where the commandments have already been annunciated, the verse properly says, ‘After’ the Eternal ye shall walk. The purport of both commands is to walk after G-d, fear Him alone and do whatever He commands.

Nach doppelter Seite hin ist diese Tatsache wichtig. Da sprechen die einen: "wenn man nur der moralischen und humanen Seite des Lebens genügt, so hat man auch Gott genügt, auch das Judentum will ja nichts anderes". Und andere meinen: "Jude sein sei ein anderes Sein als Menschsein, sei ein Surrogat dafür". Stünde hier nicht, Abraham sei bereits 99. Jahre alt gewesen, als der Begründungsbund des Judentums, als der Bund der Mila mit ihm geschlossen wurde, so hätten wir glauben können, alle die großen Tugenden, die wir von Abraham bis jetzt kennen gelernt, wären das Produkt dieses, etwa bereits in frühester Jugend mit ihm geschlossenen Bundes gewesen, ja sie umfassten die ganze Blüte dieses Bundes. So aber war dies alles bereits der Mila vorangegangen. Die jetzt an ihn ergehende Anforderung: היה תמים setzt die vollständige Verwirklichung der reinen Humanität voraus. Der Abrahamsbund ist eine höhere Vollendung des Menschlichen; "musst erst Mensch sein, ehe du Jude sein willst". Jude sein setzt voraus, dass nichts Reinmenschliches dir fremd sei. Du bist noch lange kein Jude, wenn du bloß alles das bist, was bisher Abraham entfaltet. So mild, so menschlich, so versöhnlich, so uneigennützig usw. wie Abraham bisher sich gezeigt, gewährt erst das Ideal eines reinen Noachiden. Gott hatte Abraham erst 99 Jahre durch alle die erziehenden Ereignisse hindurch geführt, hatte ihn erst alles lösen lassen, was Gott von jedem reinen Menschen fordert, und erst dann ward Gott dem Abraham zum zweitenmale sichtbar und sprach zu ihm: ׳אני א׳ ש usw.

והיה תמים, “as a result of which you will become perfect.”

והיה תמים AND BE PERFECT — This, too, is a command following upon the previous command: be whole-hearted in all the trials I impose upon you. According to the Midrash (Genesis Rabbah 46:4), however, it means: walk before Me by observing the precept of circumcision and through this you will become perfect, for so long as you are uncircumcised I regard you as having a blemish. Another explanation of היה תמים BE THOU PERFECT — at present you lack the power of controlling morally five organs, viz., two eyes, two ears and the membrum. Therefore will I add a letter (i. e. the letter 'ה the numerical value of which is five) to your name (אברם which equals 243) so that the total of the letters of your name (אברהם) will become 248, corresponding to the number of limbs of your body (cf. Nedarim 32b).

התהלך, an instruction to conduct himself in this manner in all his activities.

התהלך לפני, as rendered by Onkelos, "serve Me" by carrying out what I command you ( in order to become perfect). This is also that meaning of the word התהלך in Genesis 24,40 as well as in Genesis 48,15. It is a reference to serving the lord in thought and deed. All service of the Lord is rooted in man's heart. This is why King Chiskiyah in Kings II 20,3 in his prayer says: אני ה' דבר נא את אשר התהלכתי לפניך באמת ובלבב שלם, "please o Lord remember how I have served you in truth and with a pure heart, etc." Chiskiyah first refers to his serving G'd with his heart, before mentioning that he had performed deeds which constituted service of the Lord also, when he said והטוב בעיניך עשיתי, "and I have done what is pleasing in Your eyes." At this juncture G'd commands Avram that He will require additional service from him, service to be performed on his own body. He had already proven that his heart was pure. He had also already perfected his personality traits to the extent that his mind and intelligence had suggested such improvements. This form of service to be performed on his body was something that his mind and reason would reject as illogical. G'd demanded this only in order for the people whom Avraham would produce would be recognizable by the circumcision of their body as unique, as wearing the mark of G'd. Even though many of the gentiles do circumcise themselves also, they do not do so in response to a command by G'd. Only the special seed of Avram, i.e. Yitzchok was included in this command. Also Yitzchok's special seed was included in that command, [i.e. according to our author Ishmael's children and Esau's children as well as the sons Avraham had by Keturah would not have been included in this commandment. Because of these considerations G'd commanded the circumcision before Yitzchok would be born or even conceived. Any convert, not alive at that time but joining the Jewish people and its faith are therefore described as being בני אברהם "descendants, sons of Avraham," [This is an additional meaning of the name change from Avram to Avraham, foretelling him that he would become the spiritual father of all future converts. Ed.]

והיה תמים, “and become perfect (in being in step with the wavelength of the Creator)” We find a similar directive addressed to the whole Jewish nation, i.e. each individual separately, in Deut. 18,13 תמים תהיה עם ה' אלוקיך. In that instance, the directive follows the injunction not to employ sorcerers, magicians, etc., but to have perfect, exclusive faith in the Lord, not to consult astrologers about what your future holds in store for you. G’d intimates to Avraham here, and to the people as a whole in Deuteronomy, that He alone holds the reins of our fate in His capable hands. He is capable and willing to do good for us even, if according to our horoscope, we appear to face insurmountable obstacles. This is what our sages meant when they interpreted the words (15,5) ויוצא אותו החוצה, “He took him outside,” to mean that He showed Avraham that there is a historical dimension beyond that indicated by astrology, i.e. הוציא אותו מהאצטגנינות שלו.

Now you are lacking five organs ... The Re’m writes: These organs, over which a person lacks full control, lead him to sin. But because of Avraham’s great righteousness, Hashem gave him control over them. For it is written (Shmuel I, 2:9), “The feet of His pious ones He will guard”: when one overcomes one’s yetzer hara, in the end Hashem gives one full control over it [see Yoma 38b].

AND BE THOU WHOLE-HEARTED. This is an additional commandment in this matter, similar in meaning to the verse, Thou shalt be whole-hearted with the Eternal thy G-d,³⁹²Ibid., 18:13. which follows G-d’s admonition: There shall not be found among you any one that … useth divination, a soothsayer, or an enchanter, or sorcerer, etc.³⁹³Ibid., Verse 10. The purport of both verses is that one should believe in his heart that the Holy One, blessed be He, alone is the Omnipotent from beginning to end. It is He who has the power to do and to undo, and therefore he should not listen to the soothsayers and diviners or to the enchanters and the sorcerers. He shall in no way believe that their words shall be fulfilled, but he should decree in his heart that everything is in the hand of the Supreme One, who is G-d, G-d Almighty, Who doeth a person good, which was not predestined by his constellation, and bringeth evil upon him despite a constellation that was good and auspicious. In accordance with the manner in which a man walks before Him, He frustrateth the tokens of the impostors, and maketh diviners mad.³⁹⁴Isaiah 44:25. It is this which the Sages had in mind when they said: “[G-d said to Abraham], ‘Go forth from your astrological speculations, etc.’”³⁹⁵See above, 15:5.
Now Rashi explained: “And be thou whole-hearted. Be whole-hearted in all the trials I impose upon you.” And Rabbi Abraham ibn Ezra said that the verse means that he should not seek the reason for the commandment of circumcision, it being similar in meaning to the verse: Let my heart be undivided in Thy statutes, in order that I may not be put to shame.³⁹⁶Psalms 119:80. The correct interpretation is as I have explained.

Aus 2. B. M. 6, 13 wissen wir, dass der spezifische Charakter der den Vätern gewordenen Gottesoffenbarung in diesem Namen enthalten sei. Über dessen Etymologie gehen die Ansichten auseinander. Man hat an שדד oder an די mit vorgesetztem Relativpronomen ש gedacht. Bei den Weisen waltet die letztere Ansicht vor, und dafür spricht auch unleugbar die Form. Denn wenn von שדד, wäre das י nicht zu erklären, hingegen für die relative Pronominalform שַ mit folgendem Dagesch בשגם ,שַקַמְתִי Beispiele bieten. Also: אשר די) די rad. דיה, gesteigerte Form von דגה sich vermehren: das voll Genügende, genug), Ich bin das , Genug!׳ und ich bin "genug": In diesen beiden Auffassungen enthüllen uns die Weisen ז"ל die tiefsten Gottanschauungen. אני הוא שאמרתי לעולמי די שאלמלא שאמרתי לשמים וארץ די עד עכשיו היו מותחין והולכין - אני הוא שאין העולם ומלואו כדי לאלקותי - דייך שאני פטרונך ולא לך לבדך אלא דיו לעולם ב״ר מוי) - שאני אלורו שאני פטרונו) "Ich bins, der ich meiner Welt das: Genug! zugerufen, hätte Ich Himmel und Erde nicht "genug!" zugerufen, sie würden sich noch gegenwärtig fort und fort weiter entwickeln. — Ich bin׳s, dessen Gottheit die Welt und ihre Fülle nicht genügen. Es ist dir genug, dass Ich dein Schutzherr bin und nicht dir allein, es genügt der Welt, dass Ich ihr Gott, dass Ich ihr Schutzherr bin".

לפני, as if you were looking for guidance Me in all your undertakings and trying to emulate Me. We have adopted this concept when we inscribe our synagogues with the verse שויתי ה' לנגדי תמיד, "I am ever mindful of the Lord's presence." (Psalms 16,8)

והיה תמים, meaning that by fulfillment of this commandment Avram would then be considered as "perfect. Once there would be a visible sign of Avram's faith and loyalty to His Creator on his body this would act at the same time as the symbol of the covenant between G'd and him (and the Jewish people). Every covenant requires to be confirmed by blood, [this being the "essence" of the party with whom G'd concluded a covenant. Ed.] At this point G'd spoke to Avram in general terms not spelling out the nature of the covenant until verse 10. After having heard all of what G'd said to him, Avram now understood the meaning of the word תמים on two levels. 1) The meaning we have already explained about service of G'd consisting both of intangible parts of man such as his heart and his mind, as well as his body. 2) G'd taught him that although, at first glance, the loss of a foreskin and the loss of blood might make him conclude that instead of becoming more perfect he had now become less perfect than he had been previously, this was not so. G'd explained that the circumcision did not mean the loss of an organ but only the removal of some excess flesh from that organ, and that the very removal of that excess would result in his becoming תמים, perfect. The absence of this excess would be the symbol of the covenant between him and G'd. If he had already been born with that piece of flesh missing, the fact that it was missing could not have served as the symbol of the covenant. Additionally, there would be a need to lose a few drops of blood as the symbol of that covenant, as explained in Shabbat 135.

Two eyes ... You might ask: Could Avraham really have lacked all these organs? The answer is: Surely he had them, but since he did not control them, it was as if he lacked them. Hashem now told him that they would all be under his control. Question: Did Avraham not lack the heart as well, as he was still uncircumcised of heart? The answer is: Only external organs are counted here. Furthermore, it is written in Nechemiah 9:8: “You found his [Avraham’s] heart faithful before You. And [then] You made the bris with him.” We see that even before circumcision, Avraham’s heart was hardly [considered as] uncircumcised. (Maharshal)

Siehe dich um in meiner Welt! Überall siehst du dem Ganzen und dem Einzelnen ein "Genug!" aufgeprägt und dieses "Genug" offenbart "Mich!" Wären Himmel und Erde das ewige Produkt ewig blind waltender Naturkräfte — wie die altersgraue Weisheit der Menschentorheit spricht — warum schaffen diese schaffenden Kräfte nicht fort, was hat ihrem Schaffen in dem nun bereits Jahrtausende bestehenden Bestande das Ziel gesetzt, welches "Genug!" hält ihre Schöpferallmacht zurück, dass sie sich nicht fort und fort in neuen Schöpfungen offenbaren! Eben dieses "Genug!" dieser Sabbatstempel der Schöpfung, ist das Gottessiegel an Himmel und Erde, macht die Menschenweisheit zum Gelächter, verkündet Himmel und Erde nicht als das Produkt blinder, physisch gebundener Kräfte, sondern als das freie Werk eines seine Schöpfergedanken mit freier Allmacht und freiem Willen frei verwirklichenden Meisters, eines א׳ ש די, eines seinen eigenen Schöpfungen Ziel setzenden Einen. —

והיה תמים, "acquire the maximum degree of perfection human being are capable of attaining. Be intelligent so that you can acquire more intimate knowledge of Me through recognising the way I operate in the universe. As a result you will be emulate My attributes to the degree that this is possible for humans." The deeds of man reflect his having emulated G'd when he tried to do so. This is what Moses had in mind when he asked G'd: הודיעני נא את דרכיך ואדעך, "make know to me Your ways so that by this means I will get to know You." (Exodus 33,13) This is the ultimate perfection that the human species is able to achieve. This was G'd's objective for man when He created him, when he added the word בצלמנו, "in our image," when announcing that He was about to create man with the words נעשה אדם בצלמנו כדמותנו, "let us make man in our image" (Genesis 1,26).

Und nicht nur dem großen Ganzen, jedem kleinsten Wesen, dem kleinsten mit Krast begabten, in Form gekleideten Stoffteilchen hat Er Sein "!'דַ" aufgeprägt, ja dieses "!די" ist der einzige Born seines Seins und der Art seines Seins. Jeder Kraft ist ein Spielraum des Wirkens geöffnet, innerhalb dessen sie die lebendigste Energie, über den hinaus sie Null ist. Jede Form ist selber Umgrenzung (צור), ist die Umgrenzung des Stoffes zum räumlichen Spielraum der in ihm wirkenden Kräfte, ja ist vielleicht nichts als das Produkt des der Kraft zugerufenen !'דַ, die an ihren Lineamenten ihre Grenze gefunden. Des Schöpfers !'דַַ ists, das alles zugewogen und zugemessen, das sich in jedem Maß, jeder Größe, jedem Gesetz und jedem Ziel offenbart. — (Vergl. oben zu ויכלו.)

Und dieser Gott ist nicht aufgegangen in seine Welt, er ist ׳ד für die Welt, aber die ganze Welt und ihre Fülle erschöpft sein Gottsein nicht. Er ist nicht noch nur als die dem Schöpfungswerke inhärirende Schöpferkraft, als Weltseele, Weltgeist vorhanden, wie dies das philosophierende und spekulierende heidnische WeltBewusstsein konstruiert — er hat sich nicht erschöpft in seinem Werke und ist rein aufgegangen in sein Werk, wie die zahnlose Weisheit sich das Welträtsel deutet; אין העולם ומלואו כדי לאלדותו, außer und über seinem Werke und über sein Werk hinaus steht in freier unerschöpflicher Energie der Gott, der nicht aus Erschöpfung ein Ziel seines Schaffens gefunden, sondern, um seinem eigenen freien Gedanken zu genügen, seinem eigenen Schaffen das די gesetzt.

Und darum ist nur dieser Eine, די Seiende und די Setzende: Gott, und er ist auch dir und der Welt די, Ihr habt genug, wenn ihr Ihn habt, und habt ihr Ihn nicht, so habet ihr nichts!

Wenn eine spätere Auffassung diesen Gottesnamen von שדר ableitet, und ihn als משדד מערכות erklärt, so ist diese Auffassung, wie bereits bemerkt, grammatisch nicht ganz gerechtfertigt; im Begriff entfernt dieselbe sich nicht viel von der obigen. מערכה ist die natürliche, von Gott gesetzte Ordnung der Dinge, משדר ist der über diese Ordnung frei Waltende. In dieser Auffassung tritt das Merkmal der Freiheit in dem Gottesbegriff mehr hervor, das unseren Gottesgedanken vor jener Verirrung schützt, die den Weltschöpfer mit jenem bekannten Zauberlehrling identifiziert, dem die Zauberformel verloren gegangen, die von ihm selbst hervorgerufenen Geister zu bannen. Es ist wieder dieselbe Wahrheit, die ihn nicht in die Welt aufgehen, sondern als den in freier, persön- licher Allmacht über seine Welt Waltenden und Gebietenden begreifen lässt.

Also: "Ich bin der freie, allmächtige Gott, der überall Jeglichem Ziel und Maß, jedem Wesen die Freiheit im Gesetz, den Spielraum innerhalb gewisser Schranken gesetzt hat; führe dich vor meinem Angesichte". Es ist ein Unterschied zwischen הלך und .התהלך הלך ist nicht nur die Bewegung des Menschen, vielmehr eine jede Bewegung zu einem Ziele. Sie kann auch eine unwillkürliche, willenlose sein. So vom Strome: והלך על כל גדותיו (Jes. 8, 7). התהלך jedoch bezeichnet entgegengesetzt: seinen Wandel nicht von äußeren Umständen bedingen lassen, sondern von innen heraus sich führen, also: eine aus freiem Entschluss und inniger Energie hervorgehende Bewegung. Daher nur von Menschen und von Gott selbst. Nur einmal אף חצציך יתהלכו (Psalm 77, 18) von den als Gottespfeile gesandten Blitzen, deren Bewegung aber eben durch diesen Ausdruck der bloß physischen, blinden Bewegung enthoben und die damit zu Gottesboten erhoben werden, die sich nach dem in sich aufgenommenen Gottesauftrag bewegen. התהלך לפני, nicht התהלך אתי, welches nur: sich in seinem Geschicke von Gott führen lassen, bedeuten würde; sondern לפני, stets die Gegenwart Gottes vor Augen haben; also hier: bei jedem Schritte auf Den hinblicken, der überall Ziel und Maß gesetzt, die Freiheit nur im Gesetze verliehen.

Der Charakter, den ein solcher Wandel fordert und gestaltet, kann nichts anderes als derselbe sein, den ׳א׳ ש allen Wesen aufgeprägt hat, den alle anderen Wesen willenlos, unwandelbar tragen, den aber Abraham frei sich aneignen soll. Dieser Charakter des Schöpferwerks ist aber nichts als: הצור תמים פעלו .תמים, nach Auffassung der Weisen: der Formgebende, Gestaltende, הצַיָיר ,und der mit dieser Form Jeglichem Maß und Ziel und Grenze Setzende hat eben damit seinem Werke im ganzen und einzelnen den Charakter תמים aufgedrückt.

תמים, rad. תמם, größtenteils: aufhören zu sein, dann auch: aufhören zu tun, bis zu einem Ende geführt sein, nichts weiter zu thun haben, fertig sein. Dann auch von Zuständen: dem nichts fehlt, der bis an die Grenze der Vollendung geführt ist, an dem nichts zu viel und nichts zu wenig ist; so das תמים beim Opfer. Wir haben schon oben (zu ויכלו) bemerkt, wie in dem jüdischen Sprachgedanken Vollendetsein und Aufhören sogar bis zum Verschwinden mit denselben Ausdrücken bezeichnet werde; wie alles Vollkommene nur einseitig sein könne, aufgehört haben müsse, irgend anderes zu sein. Würde man das תמים nur relativ als Eigenschaft des Menschen in Beziehung zu Gott, wie ׳תמים תהיי עם ד usw. begreifen, so würde es einen Charakter bezeichnen, der gar nichts anderes will, auf gar nichts anderes Rücksicht nimmt, als: Gott zu dienen. Leute können einen solchen Menschen leicht berücken, eben weil er für gar nichts anderes Sinn hat und in dieses eine Streben ganz aufgeht; allein gleichwohl הולך בתום ילך בטח. Jedoch in diesem Sinne wäre תמים nur relativ gut, es könnte auch einen תמים לעזאהל geben, während תמים doch, wie hier evident, als absolut gut zu begreifen ist. Im Grundbegriff תמם ist allerdings die negative Bedeutung vorherrschend: bis hierher und nicht weiter. Verwandt damit דמם: schweigen, sich bescheiden zurückziehen und harren; auch טמם: unzulänglich, verschlossen sein. Es erscheint somit תמים als derjenige, der in allen seinen Beziehungen bis an die Grenze des Gestatteten und Gebotenen geht und dort stille steht, somit positiv und negativ Selbstbeherrschung übt. Das תמים füllt die Grenzen, den Kreis, das Gebiet, das ihm Gott angewiesen, völlig aus und hört in ihm auf. Es entspricht dem: "nicht mehr und nicht minder" dem: לא תוסיף und לא תגרע.

תמים ist somit für den Menschencharakter das reine Korrelat des Gottcharakters: שדי. Alle Wesen außer dem Menschen können nicht weiter gehen, das von Gott ihnen gesetzte די ist für sie unüberschreitbar. Dem Juden ist gesagt: werde aus freiem Ent- schlusse der sich selbst U-Setzende, sage dir די, wo Gott dir די sagt. Das ist das ganze Judentum. Die ganze תורה ist nichts anderes als das Gottes-^ für alles Menschliche. Daher die jüdische Bezeichnung der Sünde als עברה, als das Hinüberschreiten über diese Grenze. Innerhalb des von Gott gesteckten Spielraums ist alles, auch das Sinnlichste, heilig und gut. Absolut, an sich, ist durchaus nichts gut und nichts schlecht am Menschen. Kein Verbot fordert Vernichtung einer Anlage, weist jeder vielmehr einen bestimmten Spielraum an. Nur beim Überschreiten, meistens auch beim Nichterreichen der Grenze wird es Sünde. Dies ist der jüdische Grundcharakter der Gesetzlichkeit. "Innerhalb der von Gott gesetzten Grenzen sollst du frei dich führen!" Dies ist auch der Unterschied zwischen dem Juden und dem bisherigen Abraham. Dem abrahamitischen Wesen ohne diesen "Bund" genügt zur Tugend der bloße gute Wille. In der nichtjüdischen Welt wird jede Tat durch die gute Gesinnung gedeckt. Dem Judentum genügt die gute Gesinnung, die gute כונה, nicht; es muß die gute Gesinnung auf die gute Tat gerichtet sein, und den Maßstab für die Güte der Tat gibt das Gottes-U, der Gotteswille, das göttliche Gesetz, eine Wahrheit, die R. Jehuda Halevi seinem Kusari zu Grunde gelegt hat. Bis hierher wurde Abraham wegen seines guten Herzens und Wesens geschätzt und geliebt. Das Höhere, das hier von ihm gefordert wird, ist: die Gesetzlichkeit, "die freie Unterordnung" unter Gottes Gesetz, um so das frei zu werden, was alle anderen Wesen durch ihre natürliche Anlage gezwungen sind. So auch die Weisen: בתחלה המליכו על רמ"ג איברים ולבסוף על רמ"ח אלו הן שתי עינים Bis dahin habe Abraham über alle seine (׳ושתי אונים וראש הגויה (נדרים ל"ב ב Glieder bis auf diejenigen Sinne geherrscht, über welche gewöhnliche Menschen selten volle Meisterschaft erlangen. Von nun an trat für ihn ein anderes ein: Sinne und Triebe, denen andere Menschen mehr blind folgen, sollen im neuen Bunde der freien Beherrschung der menschlichen Willenskraft unterstehen; selbst der mächtigste Trieb soll gemeistert, ihnen allen im Namen Gottes: !׳ד gesagt werden. Nicht bloß, wo es gilt "human" zu sein, immer und in allen Beziehungen soll der jüdische Mensch göttlich, und eben darin erst wahrhaft vollendet, "menschlich" sein. Auf diesen Entschluss der sich Gott frei unterordnenden Tat hat Gott das ganze Gebäude errichtet, dessen Resultat das jüdische Volk, das Haus Abrahams ist.