Pensamiento judío sobre Génesis 31:24

We consider an uncircumcised person as a human being with a severe physical defect as is evident from many verses in Scripture. Our sages describe Bileam's inability to stand in the presence of the Shechinah as due to his being uncircumcised. On the two occasions that G-d appeared to Abraham prior to his being circumcised, he is reported as having fallen down on his face. On the other hand, when he has subsequent visions or visitations by G-d, he was able to remain seated or even standing such as when the angels approached him after the circumcision. When we find conflicting opinions among the sages regarding the age at which Abraham first recognized his Creator, namely whether at the age of three or at the age of forty-eight, the conflict may be due to the mitzvah of orlah being a three-year concept in the Torah (Bereshit Rabbah 64 and Nedarim 32). Trees that are less than three years old are considered uncircumcised, their fruit is forbidden. Since man has been compared to trees, i.e. "for man is like the tree of the field" (Deut. 20,19), it may be that our sages meant that although Abraham recognized G-d while still physically an arel, uncircumcised, the number three being merely a symbolical age, the nature of his philosophical and ethical progress underwent such a change after his circumcision that anyone who referred to Abraham by his original name "Abram" is guilty of a misdemeanor, since that name had applied to a totally different personality. (1+2) All the communications between G-d and Abraham prior to his being circumcised involve a relationship short of the level of prophecy. Such communications we find addressed to others, such as Avimelech and Laban. Even the fish that swallowed Jonah received this kind of communication from G-d. Since Abraham had attained recognition of his Creator by means of his intellect, G-d wanted to remove him from an environment which was so hostile to his further moral and philosophical progress. (3) Since Sarah, Abraham's wife, had been described as barren already in Parshat Noach, the promise that Abraham would not only become a father but a founder of nations in another country, is indeed a special blessing.

Every passage in Scripture introduced by any of these four forms is a prophecy proclaimed by a prophet; but the phrase, “And Elohim (an angel) came to a certain person in the dream of night,” does not indicate a prophecy, and the person mentioned in that phrase is not a prophet; the phrase only informs us that the attention of the person was called by God to a certain thing, and at the same time that this happened at night. For just as God may cause a person to move in order to save or kill another person, so He may cause, according to His will, certain things to rise in man’s mind in a dream by night. We have no doubt that the Syrian Laban was a perfectly wicked man, and an idolater; likewise Abimelech, though a good man among his people, is told by Abraham concerning his land [Gerar] and his kingdom, “Surely there is no fear of God in this place” (Gen. 20:11). And yet concerning both of them, viz., Laban and Abimelech, it is said [that an angel appeared to them in a dream]. Comp. “And Elohim (an angel) came to Abimelech in a dream by night” (ibid. ver. 3); and also, “And Elohim came to the Syrian Laban in the dream of the night” (ibid. 31:24). Note and consider the distinction between the phrases, “And Elohim came,” and “Elohim said,” between “in a dream by night,” and “in a vision by night.” In reference to Jacob it is said, “And an angel said to Israel in the visions by night” (Gen. 46:2), but in reference to Laban and Abimelech, “And Elohim came,” etc. Onkelos makes the distinction clear; he translates, in the last two instances, ata memar min kodam adonai, “a word came from the Lord,” and not ve-itgeli, “and the Lord appeared.”