Commentaire de citation sur La Genèse 17:13

Therefore, He appeared to him in his territory. It seems that Rashi is not attempting to answer the question of why Hashem appeared to Avraham specifically there, as Avraham might have simply happened to be there at the time [when Hashem chose to appear]. Rather, Rashi is answering the question: Why does Scripture need to inform us that Hashem appeared to him there, [when we would know this on our own? For] it already said that Avraham dwelled in the groves of Mamrei. Assumedly, Hashem appeared to him there, since that is where he circumcised himself and his household. And he surely did not leave, as he was still recovering from the milah; in fact Hashem came to visit him [for that reason]. The Re’m asks: How did Rashi know that Mamrei advised him? Perhaps Hashem appeared to Avraham there simply because Avraham’s tent was there on that day. He answers: Rashi knew it from the extra phrase, [“In the groves of Mamrei”]. It could have said simply, “Adonoy appeared to him and he was sitting...” as it does for other prophecies, [where the place is not mentioned]. This answer is similar to what I explained above. Alternatively: Rashi knew [that Mamrei advised Avraham] because it said in Parshas Lech Lecha (14:13), באלוני ממרא האמורי. And האמורי implies that Mamrei said (אמר) to Avraham to perform Hashem’s command. Question: How could one suggest that Avraham Avinu asked advice whether or not to fulfill Hashem’s command? Avraham was a great tzaddik who withstood ten trials! The Re’m explains that Avraham surely would have done the milah anyway, as commanded by his Creator. Avraham asked Eshkol, Aneir and Mamrei for advice since they were his allies and spoke to them as his friends, but Avraham wanted to test their sincerity. If they will advise him to circumcise, they are sincere friends. In the end, Eshkol and Aneir advised him against circumcising, and only Mamrei advised him to circumcise. Avraham thereby knew what was in their hearts. The Re’m offers another answer: Avraham asked their advice because he assumed they would advise him not to circumcise, yet he would do it anyway—making his reward greater. A further answer: Avraham sought advice whether to circumcise himself in private or in public, as he was concerned lest people come and prevent him. Mamrei said to do it publicly, for people will not be able to stop him. This is in accord with 17:23 where it is written בעצם היום, [on which Rashi comments that Avraham performed the milah openly, without fear of intervention]. (Mahari) It seems to me [that the answer is]: Avraham asked whether to circumcise in public, as nowhere does it say he was commanded to do it publicly. Aneir and Eshkol were opposed, as it says in Midrash Tanchuma Vayeira 3, while Mamrei enheartened him to circumcise in public, and not to be concerned at all about his enemies. Hashem rewarded Mamrei accordingly, measure for measure, and appeared [to Avraham] in his territory. Although Rashi said in 17:23 that Hashem told Avraham not to fear, that was after Mamrei advised him [not to be concerned about his enemies], to which Hashem concurred. (R. Meir Stern) A further answer: The Midrash says that Avraham circumcised Eshkol and Aneir, and they died. Mamrei told [i.e., advised] him: “The others will not survive unless you circumcise yourself.” This is as it says (17:13): המל ימול, the first word spelled without a ו, implying that he who circumcises himself (הַמָל) may circumcise others (ימול). [See also Yerushalmi, Shabbos 19:2. But in present-day Torah scrolls it is written המול.] Avraham then began to circumcise himself, but could not [finish], due to the pain. Hashem came and helped him, as it says (Nechemiah 9:8): “וכרות עמו הברית (and You cut the bris with him).” And since Mamrei advised him regarding the milah, Hashem appeared to him in Mamrei’s territory. Question: If Hashem would not appear to Avraham in Mamrei’s territory, where would He appear? Avraham dwelled in Mamrei’s territory! The answer is: Hashem caused Avraham to dwell there in order to bring about Mamrei’s reward. You might ask: Why did Avraham seek advice regarding milah, but not regarding any other mitzvah? An answer is: Avraham did not need advice whether to wait until he was commanded [before he fulfilled] the other mitzvos, as he knew he would not be commanded regarding any other mitzvah. An alternative answer: Even should he be commanded later concerning another mitzvah, this is no reason to refrain from performing it before—as he can always perform it later, in fulfillment of the command. But milah cannot be done a second time. I later heard that this answer is written in Mishpetei Shmuel. (Tzeidah L’Derech)

ונמלתם AND YE SHALL CIRCUMCISE — This word, in spite of the נ in it, is not Niphal but the same as ומלתם and the נ in it is an addition to the root, which only sometimes appears in it, as, for example, the נ of נושך and of ונמלתם ;(נושא is Kal like ונשאתם “and ye shall carry” (Genesis 45:19), but יִמּוֹל (Genesis 17:12 and Genesis 17:13) is a Niphal form — “shall be circumcised” — like יֵעָשֶׂה “it shall be done”, and יֵאָכֵל “it shall be eaten”.

Avodah Zarah 27 understands the repetition of המול ימול in 17,13 to mean that he who circumcises others must himself first have been circumcised. Perhaps this is what is meant by the words: "as He commanded him to do," i.e. Abraham circumcised himself first before he circumcised anyone else. If we accept this explanation we do no longer have to search for a reason why the Torah did not specifically mention that Abraham circumcised himself. There were two reasons why it is assumed that Abraham was the first to circumcise himself. 1) It was his nature to comply with any commandment of G'd immediately. Besides, how could he have persuaded others to do something he himself appeared to be afraid of doing? 2) In order for his circumcision of the members of his household to be halachically valid, he himself had to be circumcised first.