לוּלֵ֡י אֱלֹהֵ֣י אָבִי֩ אֱלֹהֵ֨י אַבְרָהָ֜ם וּפַ֤חַד יִצְחָק֙ הָ֣יָה לִ֔י כִּ֥י עַתָּ֖ה רֵיקָ֣ם שִׁלַּחְתָּ֑נִי אֶת־עָנְיִ֞י וְאֶת־יְגִ֧יעַ כַּפַּ֛י רָאָ֥ה אֱלֹהִ֖ים וַיּ֥וֹכַח אָֽמֶשׁ׃
Si le Dieu de mon père, le Dieu d’Abraham et celui que révère Isaac ne m’était venu en aide, certes, actuellement tu m’aurais laissé partir les mains vides. Dieu a vu mon humiliation et le labeur de mes mains et il a prononcé hier."
Tosafot Yom Tov
WITHOUT THOUGHT OF RECEIVING PAY. A different version of our mishna has the text “intending not to receive pay”. I cannot understand that version, for it is impossible that one should serve only on condition that he not receive pay, for the implication is that should he receive pay, he will not serve. Midrash Shmuel writes that the case in the first version is one who serves without declaring that he is doing so specificaly to receive pay; he is still aware that the pay will come, and does have hopes of reward. On the other hand, one who serves intending not to receive pay is one who explicitly serves not in order to receive pay but out of love alone. While this is improves matters exegetically, it doesn’t fit the language of that other version well.
As for his criticism of the first version, that even one who serves out of love alone still knows that the reward will eventually come, I would not call such a one someone who serves out of love; in fact, he is the archetypal servant who serves for reward! One who serves out of love alone is he who constantly finds his service insufficient and, because of his great love of G-d, feels that he has not served properly. As Hillel says in mishna 14, “And I for myself, what am I?”, according to Rav's commentary ad loc.11Rav there: even if I have accrued merit for myself, what is this merit and what is it worth when considered against what I am truly obligated to do? Not only does he hold no anticipation of reward, he fears for his soul lest he sin by falling short in his service, which is what the tanna intends by his last words, “and the fear of heaven should be upon you”, as I will explain.
This was the way of the patriarchs. Although our father Abraham was promised seed he afterwards said, “and I remain childless” (Genesis 15:2).12The author is most likely recalling Ramban’s commentary on that verse, which points out that although Abraham had already been promised offspring, he feared that his sins might have annulled the promise. This is why G-d was called “the fear of Isaac” (Genesis 31: 42),13I.e., the one before whom Isaac feared the consequences of his sins. and Jacob likewise feared that perhaps he had been sullied by sin.14As per the Talmud’s exegesis in Berachot 4a on Genesis 32:8. This is the portion and these are the thoughts of the servants of G-d who serve out of love alone; there is no anticipation of reward whatsoever. And so the version before us is correct—so it seems to me.
As for his criticism of the first version, that even one who serves out of love alone still knows that the reward will eventually come, I would not call such a one someone who serves out of love; in fact, he is the archetypal servant who serves for reward! One who serves out of love alone is he who constantly finds his service insufficient and, because of his great love of G-d, feels that he has not served properly. As Hillel says in mishna 14, “And I for myself, what am I?”, according to Rav's commentary ad loc.11Rav there: even if I have accrued merit for myself, what is this merit and what is it worth when considered against what I am truly obligated to do? Not only does he hold no anticipation of reward, he fears for his soul lest he sin by falling short in his service, which is what the tanna intends by his last words, “and the fear of heaven should be upon you”, as I will explain.
This was the way of the patriarchs. Although our father Abraham was promised seed he afterwards said, “and I remain childless” (Genesis 15:2).12The author is most likely recalling Ramban’s commentary on that verse, which points out that although Abraham had already been promised offspring, he feared that his sins might have annulled the promise. This is why G-d was called “the fear of Isaac” (Genesis 31: 42),13I.e., the one before whom Isaac feared the consequences of his sins. and Jacob likewise feared that perhaps he had been sullied by sin.14As per the Talmud’s exegesis in Berachot 4a on Genesis 32:8. This is the portion and these are the thoughts of the servants of G-d who serve out of love alone; there is no anticipation of reward whatsoever. And so the version before us is correct—so it seems to me.
Ramban
I AM THE G-D OF THY FATHER. In accordance with the plain meaning of Scripture, this is equivalent to saying, “the G-d of thy fathers.” However, He mentions the singular instead of the plural, for the intent is “the G-d of each one of your ancestors,” since people refer to all ancestors as fathers. Similarly: the G-d of thy father David;154II Kings 20:5. These words were spoken by the prophet Isaiah to King Hezekiah. Now since David was not Hezekiah’s father, it proves that people call an ancestor “father.” this is my G-d, and I will glorify Him; my father’s G-d, and I will exalt Him,155Further, 15:2. meaning “the G-d of my fathers.”
Rabbi Abraham ibn Ezra said [that the word “father” in the phrase], the G-d of my father, refers to Abraham since he was the first who began to call upon the name of the Eternal.156Genesis 12:8. See Ramban there, Vol. I, p. 172. After that, He mentioned Abraham by name and then joined the rest of the patriarchs to him.157The verse before us reads: I am the G-d of thy father, the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob. In the opinion of our Rabbis,158Shemoth Rabbah 3:1. [“father” in the phrase] The G-d of thy father, means Amram. This is just as if He had said, “I am thy G-d,” [i.e., Moses’ G-d], but He desired to associate His Name with that of a righteous man who had already died - [namely, Amram] - rather than with that of one yet alive, [i.e., Moses].159The reason for it is stated by Rashi in Genesis 28:13: “Because it is said, Behold He putteth no trust even in His holy ones” (Job 15:15). As long as a person lives, the evil inclination in him is still present. After that, [He mentioned] the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob, meaning that He is the G-d of all Israel.
The reason for His mentioning “the G-d of” with each one [of the patriarchs] instead of saying “the G-d of Abraham, Isaac, and Jacob” is that He referred to His Name and His memorial,160See further, Verse 15. [thus alluding to the special attributes by which He was associated with each of the patriarchs],161“It is with reference to them [the separate attributes associated with the patriarchs] that Moses mentioned, the great G-d, the mighty, and the feared (Deuteronomy 10:17). ‘The great’ alludes to Abraham, as it is said, and of great kindness (Psalms 145:8); ‘the mighty’ to the Fear of Isaac (Genesis 31:42); and ‘the feared’ to Jacob, as it is said, For with Thee there is forgiveness, that Thou mayest be feared” (Psalms 130:4). (Ricanti in his work here on the Torah). blessed and magnified be He. I will explain yet more on this point in the chapter.162Further in Verse 15.
Rabbi Abraham ibn Ezra said [that the word “father” in the phrase], the G-d of my father, refers to Abraham since he was the first who began to call upon the name of the Eternal.156Genesis 12:8. See Ramban there, Vol. I, p. 172. After that, He mentioned Abraham by name and then joined the rest of the patriarchs to him.157The verse before us reads: I am the G-d of thy father, the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob. In the opinion of our Rabbis,158Shemoth Rabbah 3:1. [“father” in the phrase] The G-d of thy father, means Amram. This is just as if He had said, “I am thy G-d,” [i.e., Moses’ G-d], but He desired to associate His Name with that of a righteous man who had already died - [namely, Amram] - rather than with that of one yet alive, [i.e., Moses].159The reason for it is stated by Rashi in Genesis 28:13: “Because it is said, Behold He putteth no trust even in His holy ones” (Job 15:15). As long as a person lives, the evil inclination in him is still present. After that, [He mentioned] the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob, meaning that He is the G-d of all Israel.
The reason for His mentioning “the G-d of” with each one [of the patriarchs] instead of saying “the G-d of Abraham, Isaac, and Jacob” is that He referred to His Name and His memorial,160See further, Verse 15. [thus alluding to the special attributes by which He was associated with each of the patriarchs],161“It is with reference to them [the separate attributes associated with the patriarchs] that Moses mentioned, the great G-d, the mighty, and the feared (Deuteronomy 10:17). ‘The great’ alludes to Abraham, as it is said, and of great kindness (Psalms 145:8); ‘the mighty’ to the Fear of Isaac (Genesis 31:42); and ‘the feared’ to Jacob, as it is said, For with Thee there is forgiveness, that Thou mayest be feared” (Psalms 130:4). (Ricanti in his work here on the Torah). blessed and magnified be He. I will explain yet more on this point in the chapter.162Further in Verse 15.
Rashbam
דים, the letter ם at the end is an addition similar to ריק and ריקם. We explained this on Exodus 8,13 with the word כנם.
Rashi
ואלהי אבי יצחק AND GOD OF MY FATHER ISAAC — But in another place (Genesis 31:42) he said, “And the Dread of Isaac”! Then also why did he again mention the Proper Name of God (first invoking him as God of Abraham, God of Isaac, and then continuing “O Lord, who saidst unto me”)? It should have been written “O God of Abraham and God of Isaac (omitting ‘O Lord’) who saidst unto me, “Return unto thy country” etc. But the explanation is as follows: Jacob said to the Holy One, blessed be He, “You made me two promises. One was when I left my father’s house at Beersheba when You said to me (Genesis 28:3) “I am the Lord, the God of Abraham thy father and the God of Isaac”, and on that occasion you promised me (Genesis 28:15) “and I will keep thee whithersoever thou goest”. Then again in Laban’s house You said to me (Genesis 31:3) “Return unto the land of thy fathers and to thy kindred and I will be with thee”. There You revealed Yourself to me by Your Proper Name alone, as it is said (Genesis 31:3) “And the Lord said unto Jacob “Return unto the land of thy fathers etc.” Relying upon these two promises I now come before You invoking you as “the God of Abraham and the God of Isaac” and also simply as “the Lord” under which names You made me these two promises respectively.