אַתָּה־הוּא֙ יְהוָ֣ה הָאֱלֹהִ֔ים אֲשֶׁ֤ר בָּחַ֙רְתָּ֙ בְּאַבְרָ֔ם וְהוֹצֵאת֖וֹ מֵא֣וּר כַּשְׂדִּ֑ים וְשַׂ֥מְתָּ שְּׁמ֖וֹ אַבְרָהָֽם׃
Engkaulah Allah Yang Mahakekal, yang telah memilih Abram, membawanya keluar dari Ur-Kasdim, dan memberinya nama Abraham.
Vayikra Rabbah
Rabbi Avin began in the name of Rabbi Berekhya the Elder: “You then spoke in a vision to Your pious ones, [saying: I aided the mighty one; I raised the one chosen from the people]” (Psalms 89:20) – this is speaking of Abraham, to whom He spoke with speech and in vision. That is what is written: “After these matters, the word of the Lord came to Abram in a vision, saying” (Genesis 15:1). “To Your pious ones [laḥasidekha]” – “give truth to Jacob, kindness [ḥesed] to Abraham” (Micah 7:20). “Saying: I aided the mighty one” – as he killed four kings in one night. That is what is written: “He deployed against them at night…[and smote them and pursued them until Ḥova]” (Genesis 14:15). Rabbi Yitzḥak said: Do you have a person who pursues the dead, as it is stated: “And smote them and pursued them until Ḥova”? Rather, it teaches that the Holy One blessed be He was killing and Abraham was pursuing. “I raised the one chosen from the people” – this is Abraham, who was chosen by the Holy One blessed be He, as it is stated: “Who has chosen Abram” (Nehemiah 9:7).
Another matter: “You then spoke in a vision to Your pious ones” (Psalms 89:20) – this is speaking of David, to whom He spoke with speech and in vision. That is what is written: “In accordance with all these matters, and in accordance with this entire vision, so Natan spoke to David” (II Samuel 7:17). “To Your pious ones [laḥasidekha]” – as it is stated: “Protect my soul, for I am pious [ḥasid]” (Psalms 86:2). “Saying: I aided the mighty one” (Psalms 89:20) – Rabbi Abba bar Kahana said: David waged thirteen wars, and the Rabbis say: Eighteen, and they do not disagree. The one who said thirteen, they were for the needs of Israel. The one who said eighteen, they were five for his own needs and thirteen for the needs of Israel. “I raised the one chosen from the people” (Psalms 89:20) – as it is stated: “He chose David His servant…” (Psalms 78:70).
Another matter: “You then spoke in a vision” (Psalms 89:20) – this is speaking of Moses, to whom He spoke with speech and in vision, as it is stated: “Mouth to mouth I will speak to him, [and a vision]” (Numbers 12:8). “To Your pious ones” (Psalms 89:20) – because he was from the tribe of Levi, as it is stated: “Your Tummim and Your Urim for Your pious one” (Deuteronomy 33:8). “Saying: I aided the mighty one” (Psalms 89:20) – this accords with that which Rabbi Tanḥum bar Ḥanilai said: The way of the world is that a burden that is difficult for one is easy for two; [one that is difficult] for two is easy for four. But can a burden that is difficult for six hundred thousand be easy for one? All of Israel was standing before Mount Sinai and saying: “If we continue to hear [the voice of the Lord our God any more, we will die]” (Deuteronomy 5:22), and Moses was hearing the voice of the divine speech himself, and he lived. Know that it is so, as from all of them, the divine speech called only to Moses, as it is stated: “He called to Moses.” “I raised the one chosen from the people” (Psalms 89:20) – as it is stated: “Were it not for Moses His chosen one” (Psalms 106:23).
Another matter: “You then spoke in a vision to Your pious ones” (Psalms 89:20) – this is speaking of David, to whom He spoke with speech and in vision. That is what is written: “In accordance with all these matters, and in accordance with this entire vision, so Natan spoke to David” (II Samuel 7:17). “To Your pious ones [laḥasidekha]” – as it is stated: “Protect my soul, for I am pious [ḥasid]” (Psalms 86:2). “Saying: I aided the mighty one” (Psalms 89:20) – Rabbi Abba bar Kahana said: David waged thirteen wars, and the Rabbis say: Eighteen, and they do not disagree. The one who said thirteen, they were for the needs of Israel. The one who said eighteen, they were five for his own needs and thirteen for the needs of Israel. “I raised the one chosen from the people” (Psalms 89:20) – as it is stated: “He chose David His servant…” (Psalms 78:70).
Another matter: “You then spoke in a vision” (Psalms 89:20) – this is speaking of Moses, to whom He spoke with speech and in vision, as it is stated: “Mouth to mouth I will speak to him, [and a vision]” (Numbers 12:8). “To Your pious ones” (Psalms 89:20) – because he was from the tribe of Levi, as it is stated: “Your Tummim and Your Urim for Your pious one” (Deuteronomy 33:8). “Saying: I aided the mighty one” (Psalms 89:20) – this accords with that which Rabbi Tanḥum bar Ḥanilai said: The way of the world is that a burden that is difficult for one is easy for two; [one that is difficult] for two is easy for four. But can a burden that is difficult for six hundred thousand be easy for one? All of Israel was standing before Mount Sinai and saying: “If we continue to hear [the voice of the Lord our God any more, we will die]” (Deuteronomy 5:22), and Moses was hearing the voice of the divine speech himself, and he lived. Know that it is so, as from all of them, the divine speech called only to Moses, as it is stated: “He called to Moses.” “I raised the one chosen from the people” (Psalms 89:20) – as it is stated: “Were it not for Moses His chosen one” (Psalms 106:23).
Ein Yaakov (Glick Edition)
Abram, the same is Abraham. (I Chr. 1, 27.) i.e., at first he was the father (progenitor) of Aram but later he became the father (progenitor) of the entire world. And Sarai, the same is Sarah (lb.), i,e., at first she was a princess of her own nation but later she became a princess of the entire world. Bar Kappara recited: "Whoever calls him Abram instead of Abraham transgresses a positive commandment, for it is said (Gen. 17, 5.) But thy name shall be Abraham." R. Eliezer said: "He transgresses the prohibitory law which says: (Ib. ib. ib.) Neither shall thy name any more be called Abraham." But according to this, if one calls Sarai instead of Sarah, would you also say [that he transgresses the positive law]? Nay: In this case the Holy One, praise be He! said to Abraham only: As for Sarai thy wife, thou shall not call her name Sarai. but Sarah shall her name be. But according to this, if one calls Jacob "Jacob" instead of Israel, should we also say [that he transgresses the positive law]? Nay: The latter is different because the Scripture itself repeats his name later as Jacob, for it is written (Ib. 46, 2.) And God said to Israel in the vision of the night saying "Jacob, Jacob." R. Jose b. Abin and according to others R. Jose b. Zebida raised the following contradiction: Thou art indeed the Lord the (true) God, who didst choose Abram (Neh. 9, 7). [Hence he calls; him Abram]? There the prophet renewed the praises of the Lord by referring to the past [when Abraham's name was still Abram].
Bamidbar Rabbah
Another matter: “Bring the tribe of Levi near…” (Numbers 3:6) – that is what is written: “Happy is one You choose and bring near” (Psalms 65:5). Happy is the man whom the Holy One blessed be He has chosen even if He did not bring him near, and happy is the man whom the Holy One blessed be He brought near, even if He did not choose him. Who is the one whom He chose? It is Abraham, as it is stated: “You are the Lord God, who chose Abram” (Nehemiah 9:7); but you did not bring him near, but rather, he brought himself near. Jacob, the Holy One blessed be He chose him, as it is stated: “For the Lord has chosen Jacob for Himself” (Psalms 135:4), and likewise it says: “Jacob whom I have chosen” (Isaiah 41:8); but you did not bring him near, but rather, he brought himself near, as it is stated: “Jacob was a wholesome man who resided in tents.” (Genesis 25:27).11Bereshit Rabba 63:10 states that the word “tents” is referring to the study halls of Shem and Ever, in which Jacob studied Torah. Moses, He chose him, as it is stated: “Were it not for Moses, His chosen” (Psalms 106:23), but He did not bring him near. Happy are those whom the Holy One blessed be He chose even though He did not bring them near.
Come and see Yitro;12Shemot Rabba 27:2. the Holy One blessed be He brought him near but did not choose him. Raḥav13Ruth Rabba 2:1. the prostitute, He brought her near but did not choose her. Happy are those whom He brought near even though He did not choose them.
A noblewoman asked Rabbi Yosei; she said to him: Does Your God bring near anyone He wants? He brought a basket of figs before her, and she was selecting carefully and selecting and eating. He said to her: Do you know how to select and the Holy One blessed be He does not know how to select? One whom He sees that his deeds are good, He chooses him and brings him near.
Rabbi Neḥemya in the name of Rabbi Shmuel bar Rav Yitzḥak: Not everyone who is near remains near, and neither does everyone who is distant remain distant. There are those who are chosen, rejected, and brought near. There are those who are chosen, rejected, and not brought near. Aaron was chosen: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). He was rejected: “The Lord was incensed with Aaron” (Deuteronomy 9:20). And it is written: “And you, bring Aaron your brother near to you” (Exodus 28:1).
Saul was chosen: “Have you seen that the Lord has chosen him” (I Samuel 10:24). He was rejected: “I have regretted that I crowned Saul…” (I Samuel 15:11). But he was not brought near: “I have spurned him from reigning over Israel” (I Samuel 16:1).
David was chosen: “He chose David His servant” (Psalms 78:70). He was rejected: “The king set out with his entire household in his wake.… [The king set out,] and all the people in his wake, and they stopped at a remote house” (II Samuel 15:16–17). Rabbi Yehoshua ben Levi said: They ostracized him; nevertheless, he accepted his ostracization; that is what is written: “David ascended the ascent of the Mount of Olives, weeping as he ascended, and his head was covered [and he walked barefoot]” (II Samuel 15:30). And he was brought near; Rabbi Yudan said: Ira the Ya’irite, David’s teacher, brought him near. That is what David says: “May those who fear You and who know [yodei] Your precepts turn to me.” (Psalms 119:79). It is written: Who know him [yodo];14Although the verse is read in the plural – those who know – the word know is written in the singular, thus implying that it is referring to a single individual who can be described as the one who knows Your precepts. Ira the Ya’irite was his teacher and brought him near.
Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: They are six who were chosen: Priesthood, Levites, Israel, the royal house of David, Jerusalem, the Temple. Priesthood, from where is it derived? It is as it is written: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). Levites, from where is it derived? It is as it is stated: “For the Lord your God has chosen him from all your tribes” (Deuteronomy 18:5). Israel, from where is it derived? It is as it is stated: “The Lord your God has chosen you” (Deuteronomy 7:6). The royal house of David, from where is it derived? It is as it is stated: “He chose David His servant.” (Psalms 78:70). Jerusalem, from where is it derived? It is as it is stated: “[Jerusalem,] the city that I have chosen” (I Kings 11:32). The Temple, from where is it derived? It is as it is written: “I have chosen and sanctified this House” (II Chronicles 7:16).
David said: Happy is one whom the Holy One blessed be He has chosen and happy is one whom He brought near. Who is doubly happy? It is one whom the Holy One blessed be He has chosen and brought near. Who is that? It is Aaron and Levi. Aaron, from where is it derived? It is as it is stated: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). From where is it derived that He brought him near? It is as it is stated: “And you, bring Aaron your brother near to you” (Exodus 28:1).
Levi, the Holy One blessed be He chose him, as it is stated: “For the Lord your God has chosen him” (Deuteronomy 18:5). From where is it derived that He brought him near? It is as it is stated: “Bring the tribe of Levi near, and stand it.” In their regard, the verse says: “Happy is the one You choose to bring near to You to dwell in Your courtyards” (Psalms 65:5), just as it says: “They shall keep his commission, and the commission of the entire congregation…[to perform the service of the Tabernacle]” (Numbers 3:7). “May we be sated by the bounty of Your House, [the holiness of Your Temple]” (Psalms 65:5) – as they would eat all the tithes that were brought to the House, just as it says: “To the children of Levi, I have hereby given all tithe in Israel as an inheritance…” (Numbers 18:21).
Come and see Yitro;12Shemot Rabba 27:2. the Holy One blessed be He brought him near but did not choose him. Raḥav13Ruth Rabba 2:1. the prostitute, He brought her near but did not choose her. Happy are those whom He brought near even though He did not choose them.
A noblewoman asked Rabbi Yosei; she said to him: Does Your God bring near anyone He wants? He brought a basket of figs before her, and she was selecting carefully and selecting and eating. He said to her: Do you know how to select and the Holy One blessed be He does not know how to select? One whom He sees that his deeds are good, He chooses him and brings him near.
Rabbi Neḥemya in the name of Rabbi Shmuel bar Rav Yitzḥak: Not everyone who is near remains near, and neither does everyone who is distant remain distant. There are those who are chosen, rejected, and brought near. There are those who are chosen, rejected, and not brought near. Aaron was chosen: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). He was rejected: “The Lord was incensed with Aaron” (Deuteronomy 9:20). And it is written: “And you, bring Aaron your brother near to you” (Exodus 28:1).
Saul was chosen: “Have you seen that the Lord has chosen him” (I Samuel 10:24). He was rejected: “I have regretted that I crowned Saul…” (I Samuel 15:11). But he was not brought near: “I have spurned him from reigning over Israel” (I Samuel 16:1).
David was chosen: “He chose David His servant” (Psalms 78:70). He was rejected: “The king set out with his entire household in his wake.… [The king set out,] and all the people in his wake, and they stopped at a remote house” (II Samuel 15:16–17). Rabbi Yehoshua ben Levi said: They ostracized him; nevertheless, he accepted his ostracization; that is what is written: “David ascended the ascent of the Mount of Olives, weeping as he ascended, and his head was covered [and he walked barefoot]” (II Samuel 15:30). And he was brought near; Rabbi Yudan said: Ira the Ya’irite, David’s teacher, brought him near. That is what David says: “May those who fear You and who know [yodei] Your precepts turn to me.” (Psalms 119:79). It is written: Who know him [yodo];14Although the verse is read in the plural – those who know – the word know is written in the singular, thus implying that it is referring to a single individual who can be described as the one who knows Your precepts. Ira the Ya’irite was his teacher and brought him near.
Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: They are six who were chosen: Priesthood, Levites, Israel, the royal house of David, Jerusalem, the Temple. Priesthood, from where is it derived? It is as it is written: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). Levites, from where is it derived? It is as it is stated: “For the Lord your God has chosen him from all your tribes” (Deuteronomy 18:5). Israel, from where is it derived? It is as it is stated: “The Lord your God has chosen you” (Deuteronomy 7:6). The royal house of David, from where is it derived? It is as it is stated: “He chose David His servant.” (Psalms 78:70). Jerusalem, from where is it derived? It is as it is stated: “[Jerusalem,] the city that I have chosen” (I Kings 11:32). The Temple, from where is it derived? It is as it is written: “I have chosen and sanctified this House” (II Chronicles 7:16).
David said: Happy is one whom the Holy One blessed be He has chosen and happy is one whom He brought near. Who is doubly happy? It is one whom the Holy One blessed be He has chosen and brought near. Who is that? It is Aaron and Levi. Aaron, from where is it derived? It is as it is stated: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). From where is it derived that He brought him near? It is as it is stated: “And you, bring Aaron your brother near to you” (Exodus 28:1).
Levi, the Holy One blessed be He chose him, as it is stated: “For the Lord your God has chosen him” (Deuteronomy 18:5). From where is it derived that He brought him near? It is as it is stated: “Bring the tribe of Levi near, and stand it.” In their regard, the verse says: “Happy is the one You choose to bring near to You to dwell in Your courtyards” (Psalms 65:5), just as it says: “They shall keep his commission, and the commission of the entire congregation…[to perform the service of the Tabernacle]” (Numbers 3:7). “May we be sated by the bounty of Your House, [the holiness of Your Temple]” (Psalms 65:5) – as they would eat all the tithes that were brought to the House, just as it says: “To the children of Levi, I have hereby given all tithe in Israel as an inheritance…” (Numbers 18:21).