וַיֹּ֕אמֶר בִּ֥י נִשְׁבַּ֖עְתִּי נְאֻם־יְהוָ֑ה כִּ֗י יַ֚עַן אֲשֶׁ֤ר עָשִׂ֙יתָ֙ אֶת־הַדָּבָ֣ר הַזֶּ֔ה וְלֹ֥א חָשַׂ֖כְתָּ אֶת־בִּנְךָ֥ אֶת־יְחִידֶֽךָ׃
dan berkata, “Demi Diri-Ku sendiri Aku bersumpah, demikianlah firman Yang Mahakekal: karena engkau telah melakukan hal ini dan tidak menahan anakmu, anakmu yang tunggal,
Rabbeinu Bahya
A Midrashic approach to the words: “it was on the eighth day” (based on Tanchuma Shemini 2) David says in Psalms 75,5: אמרתי להוללים אל תהולו, “I said to the frivolous men: ‘do not be frivolous!’” Instead of reading אל תהולו, read אל תחולו, “do not break out in dance.” The reason is that true joy does not linger with man in this world but only in the world to come. Many people who rejoice and are happy today may find that on the morrow they have no such cause for happiness and exuberance. This is why Solomon, [using the same expression as David, מהולל, Ed.] said: (Kohelet 2,2) לשחוק אמרתי מהולל, “of revelry I said: ‘it is mad!’” If you require proof of the truth of both statements take a look at what happened at the creation. When G’d completed His handiwork at the end of 6 days and He reviewed it (Genesis 1,31) He was very pleased as we know from Psalms 104,31: “may the glory of the Lord endure forever, may the Lord rejoice in His works!” In the verse from Genesis we are told that “G’d looked at His entire handiwork and behold, it was very good!” Only a few chapters later (Genesis 6,6) the Torah reports וינחם ה' כי עשה את האדם בארץ ויתעצב אל לבו, “Hashem had to comfort Himself that He had made man on earth, and it caused Him sadness in His heart.” Keeping this verse in mind, Assaph said in Psalms 75,5 not to indulge in frivolous merriment. If even G’d’s joy did not endure, how much less is the chance that man’s joy on earth will endure!
Avraham progressed in his life and became exceedingly great and wealthy killing the most powerful kings on earth in the process. In his old age G’d gave him a son from Sarah. His joy was unbounded. A few years later G’d commanded him to take his son and to offer him up as a sacrifice. Even after having mastered that trial and being commended by G’d (Genesis 22,16-17), he went back from Moriah and had to bury his beloved wife Sarah. His joy had been short-lived. He even had trouble being given a suitable plot where to bury Sarah. In the end, he was literally fleeced, having to pay an astronomical sum of 400 shekel for a hole in the ground.
Yitzchak who enjoyed phenomenal success in Gerar, seeing his investment returned one hundred-fold, (Genesis 26,12) faced expulsion shortly thereafter as the Philistines became jealous of his wealth. His joy had been very short-lived. After Avimelech realized that he had wronged him and apologized and made a treaty with him (Genesis 26,28) and he surely thought that “he had it made,” we read that his eyesight failed him and that he almost made a fatal error bestowing the blessing on a son whom he had considered worthy but who in the event had been unworthy all along. His joy had proven to be short-lived. If a Yitzchak who had been a living example of what it means to be a “total-offering, i.e. burnt-offering,” was not allowed permanent joy on earth, i.e. the fruits of his total dedication to G’d’s command, how much less may we ordinary mortals expect joy on earth to be enduring.
Yaakov experienced great joy when he had the dream with the ladder, seeing angels ascending and descending, a promise from G’d that He would be with him, etc. (Genesis 28, 12-13). Not long afterwards he experienced a whole string of misfortunes, beginning with being tricked out of his chosen wife Rachel, the rape of Dinah, and concluding with the disappearance of Joseph. If Yaakov the righteous, of whom G’d had said that He would boast of such a man (Isaiah 49,3), could not hold on to his joy in this life, what can we lesser individuals expect in the way of enduring joy on earth?
Joshua experienced great joy in his time, he settled the Jewish people on their land, killed 31 Kings, was promised by G’d that no one would rise against him successfully, and enjoyed unchallenged authority by his people (compare Joshua 1,18) but died without leaving behind any children. Surely, this must have dimmed his joy on earth. If this was his lot, how much less joy can the righteous in our time expect to enjoy while on earth!
The High Priest Eli who did have sons had to experience the loss of the Holy Ark, the curse on his children who had disgraced him. When he died at a ripe old age the immediate cause of his death was the news that both his sons had been killed in battle (compare Samuel I 1,9; 1,10). If this happened to a righteous person such as the High Priest Eli, what sort of joy can there be in store in this world for the wicked?
Consider the fact that on this day, Elisheva, daughter of Aminadav experienced greater joy than any man or woman before her. She saw her husband begin his career as High Priest; Her brother-in-law, Moses, became king of Israel. Two of her sons became deputy High Priests. Her brother Nachshon became the first of the princes to be honoured with bringing the sacrifices by laymen. Even she did not long remain in such a blissful state of joy seeing that two of her sons, Nadav and Avihu, died on the very same day at the hands of G’d. Considering all these examples we need not be surprised at Solomon’s warning not to be frivolous, not to dance with joy, as such joy is apt to be all too brief.
Avraham progressed in his life and became exceedingly great and wealthy killing the most powerful kings on earth in the process. In his old age G’d gave him a son from Sarah. His joy was unbounded. A few years later G’d commanded him to take his son and to offer him up as a sacrifice. Even after having mastered that trial and being commended by G’d (Genesis 22,16-17), he went back from Moriah and had to bury his beloved wife Sarah. His joy had been short-lived. He even had trouble being given a suitable plot where to bury Sarah. In the end, he was literally fleeced, having to pay an astronomical sum of 400 shekel for a hole in the ground.
Yitzchak who enjoyed phenomenal success in Gerar, seeing his investment returned one hundred-fold, (Genesis 26,12) faced expulsion shortly thereafter as the Philistines became jealous of his wealth. His joy had been very short-lived. After Avimelech realized that he had wronged him and apologized and made a treaty with him (Genesis 26,28) and he surely thought that “he had it made,” we read that his eyesight failed him and that he almost made a fatal error bestowing the blessing on a son whom he had considered worthy but who in the event had been unworthy all along. His joy had proven to be short-lived. If a Yitzchak who had been a living example of what it means to be a “total-offering, i.e. burnt-offering,” was not allowed permanent joy on earth, i.e. the fruits of his total dedication to G’d’s command, how much less may we ordinary mortals expect joy on earth to be enduring.
Yaakov experienced great joy when he had the dream with the ladder, seeing angels ascending and descending, a promise from G’d that He would be with him, etc. (Genesis 28, 12-13). Not long afterwards he experienced a whole string of misfortunes, beginning with being tricked out of his chosen wife Rachel, the rape of Dinah, and concluding with the disappearance of Joseph. If Yaakov the righteous, of whom G’d had said that He would boast of such a man (Isaiah 49,3), could not hold on to his joy in this life, what can we lesser individuals expect in the way of enduring joy on earth?
Joshua experienced great joy in his time, he settled the Jewish people on their land, killed 31 Kings, was promised by G’d that no one would rise against him successfully, and enjoyed unchallenged authority by his people (compare Joshua 1,18) but died without leaving behind any children. Surely, this must have dimmed his joy on earth. If this was his lot, how much less joy can the righteous in our time expect to enjoy while on earth!
The High Priest Eli who did have sons had to experience the loss of the Holy Ark, the curse on his children who had disgraced him. When he died at a ripe old age the immediate cause of his death was the news that both his sons had been killed in battle (compare Samuel I 1,9; 1,10). If this happened to a righteous person such as the High Priest Eli, what sort of joy can there be in store in this world for the wicked?
Consider the fact that on this day, Elisheva, daughter of Aminadav experienced greater joy than any man or woman before her. She saw her husband begin his career as High Priest; Her brother-in-law, Moses, became king of Israel. Two of her sons became deputy High Priests. Her brother Nachshon became the first of the princes to be honoured with bringing the sacrifices by laymen. Even she did not long remain in such a blissful state of joy seeing that two of her sons, Nadav and Avihu, died on the very same day at the hands of G’d. Considering all these examples we need not be surprised at Solomon’s warning not to be frivolous, not to dance with joy, as such joy is apt to be all too brief.
Rabbeinu Bahya
It is well to note how Moses phrased this legislation when he commenced with זה הדבר אשר צוה ה'. He continues with איש כי ידור נדר לה', instead of merely saying איש כי ידור נדר אליו, repeating the word לה' unnecessarily. Moses had to repeat that word to allude to the power of the vow which is greater, i.e. above that of the שבועה, oath, a word limited to “seven” as it is derived from the word שבעה, seven, and subject to its limitations. Seeing that the vow possesses such a superior power it applies even to mandatory commandments and when one pronounces such a vow the wording of which overrides such a commandment this is not as if one had not said anything at all as is the case when one pronounces an oath the wording of which overrides such a commandment. The whole Torah legislation, i.e. the מצות, are products of the regions within these seven celestial regions They represent the seven different types of voices (sounds) the Israelites heard during the giving of the Torah as we explained in our commentary on Exodus 20,1. [Compare our translation ibid. Ed.] This also accounts for the fact that the preposition used by the Torah for the word שבועה, oath, is invariably the preposition ב, such as אשר נשבעת להם בך, (Exodus 32,13); בי נשבעתי (Genesis 22,16) or ובשמו תשבע (Deut. 6,13). נשבע ה' בימינו (Isaiah 62,8) “The Lord swore by His right hand,” Seeing that we learned in Nazir 3 that if someone says ימין [i.e. “by my right”] this is a form of oath, the idea of “swearing an oath” is associated with the party declaring it is a partner of the concept of the seven, שבעה, celestial regions and what they represent.
The word נדר, vow, on the other hand, is always associated with the preposition ל, pointing at something above the object or party referred to by the one making the vow. We have Psalms 132,2 נדר לאביר יעקב, or here איש כי ידור נדר לה', or in Psalms 24,1: לה' הארץ ומלואה. When you appreciate what we have just pointed out you will understand the meaning of Sifri Mattot 153 that whereas when someone renders an oath he swears by the person of the king, when he vows a vow he swears by the life of the king. The essence of the king is his life, in the case of the Lord, His eternal life. The Sifri there points to Elisha saying to Elijah “by the life of the Lord and the life of your soul, I will not abandon you,” as an indication that the expression בחיי is the ultimate statement of this sort (Kings II 2,7).
The word נדר, vow, on the other hand, is always associated with the preposition ל, pointing at something above the object or party referred to by the one making the vow. We have Psalms 132,2 נדר לאביר יעקב, or here איש כי ידור נדר לה', or in Psalms 24,1: לה' הארץ ומלואה. When you appreciate what we have just pointed out you will understand the meaning of Sifri Mattot 153 that whereas when someone renders an oath he swears by the person of the king, when he vows a vow he swears by the life of the king. The essence of the king is his life, in the case of the Lord, His eternal life. The Sifri there points to Elisha saying to Elijah “by the life of the Lord and the life of your soul, I will not abandon you,” as an indication that the expression בחיי is the ultimate statement of this sort (Kings II 2,7).
Ramban
AND HE BELIEVED IN THE ETERNAL; AND HE ACCOUNTED IT TO HIM FOR RIGHTEOUSNESS. Rashi’s explanation is: The Holy One, blessed be He, accounted it to Abraham for righteousness and merit because of the faith with which he had trusted in Him.
But I do not understand the nature of this merit. Why should he not believe in the G-d of truth, and he himself is the prophet, and G-d is not a man, that He should lie?242Numbers 23:19. Furthermore, he who believed [and on the basis of this belief was ready] to sacrifice his only son, the beloved one, and withstood the rest of the trials, how could he not believe a good tiding?
The correct interpretation appears to me to be that the verse is stating that Abraham believed in G-d and he considered it due to the righteousness of the Holy One, blessed be He, that He would give him a child under all circumstances, and not because of Abram’s state of righteousness and his reward, even though He told him, Your reward shall be very great.243Above, Verse 1. Thus from now on he would no longer have to fear that sin might prevent the fulfillment of the promise. Now although in the case of the first prophecy244See above, Note 223, and Ramban to Verse 2. Abraham had thought that the promise was conditional upon the recompense for his deeds, yet now since He promised him that he should have no fear on account of sin and that He will give him a child, he believed that the thing is established by G-d,245Further, 41:32. truth He will not turn from it.246Psalms 132:11. For since this is a matter of the righteousness of G-d, it has no break in continuity, even as it is written, By Myself have I sworn, saith the Eternal, the word is gone forth from My mouth in righteousness, and shall not come back.247Isaiah 45:23. “Saith the Eternal” is here an addition based upon Genesis 22:16.
It may be that the verse is stating that Abraham believed that he would have a child as an heir under all circumstances, but the Holy One, blessed be He, accounted to him that this promise He had assured him would in addition be as righteousness248Ramban is now suggesting that Abraham did consider his having a child as being a reward for his deeds, but the Holy One, blessed be He, accounted it to him as an act of righteousness in order not to diminish his future reward for his good deeds. since in His righteousness G-d did so, just as it says, G-d thought it for good.249Further, 50:20. A similar case is the verse regarding Phinehas: And that was accounted unto him for righteousness,250Psalms 106:31. meaning that the trust he [Phinehas] has in G-d when committing that particular deed251See Numbers 25:7-8. was accounted as righteousness unto all generations since G-d will forever keep His righteousness and kindness for every generation on account of [Phinehas’ deed, and this recompense transcends any strictly merited reward]. This is similar to that which is stated, Forever will I keep for him My mercy.252Psalms 89:29.
But I do not understand the nature of this merit. Why should he not believe in the G-d of truth, and he himself is the prophet, and G-d is not a man, that He should lie?242Numbers 23:19. Furthermore, he who believed [and on the basis of this belief was ready] to sacrifice his only son, the beloved one, and withstood the rest of the trials, how could he not believe a good tiding?
The correct interpretation appears to me to be that the verse is stating that Abraham believed in G-d and he considered it due to the righteousness of the Holy One, blessed be He, that He would give him a child under all circumstances, and not because of Abram’s state of righteousness and his reward, even though He told him, Your reward shall be very great.243Above, Verse 1. Thus from now on he would no longer have to fear that sin might prevent the fulfillment of the promise. Now although in the case of the first prophecy244See above, Note 223, and Ramban to Verse 2. Abraham had thought that the promise was conditional upon the recompense for his deeds, yet now since He promised him that he should have no fear on account of sin and that He will give him a child, he believed that the thing is established by G-d,245Further, 41:32. truth He will not turn from it.246Psalms 132:11. For since this is a matter of the righteousness of G-d, it has no break in continuity, even as it is written, By Myself have I sworn, saith the Eternal, the word is gone forth from My mouth in righteousness, and shall not come back.247Isaiah 45:23. “Saith the Eternal” is here an addition based upon Genesis 22:16.
It may be that the verse is stating that Abraham believed that he would have a child as an heir under all circumstances, but the Holy One, blessed be He, accounted to him that this promise He had assured him would in addition be as righteousness248Ramban is now suggesting that Abraham did consider his having a child as being a reward for his deeds, but the Holy One, blessed be He, accounted it to him as an act of righteousness in order not to diminish his future reward for his good deeds. since in His righteousness G-d did so, just as it says, G-d thought it for good.249Further, 50:20. A similar case is the verse regarding Phinehas: And that was accounted unto him for righteousness,250Psalms 106:31. meaning that the trust he [Phinehas] has in G-d when committing that particular deed251See Numbers 25:7-8. was accounted as righteousness unto all generations since G-d will forever keep His righteousness and kindness for every generation on account of [Phinehas’ deed, and this recompense transcends any strictly merited reward]. This is similar to that which is stated, Forever will I keep for him My mercy.252Psalms 89:29.
Bekhor Shor
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אשר נשבעת להם בך TO WHOM THOU SWAREST BY THINE OWN SELF — Thou didst not swear to them by a thing which is perishable — neither by the heavens nor by the earth, nor by the mountains, nor by the hills — but by Thy very Self, Who endurest forever and Whose oath endures for ever. For it is stated that God said to Abraham, (Genesis 22:16, 17) “By Myself have I sworn saith the Lord … [I will greatly multiply thy seed]”; to Isaac it was said, (Genesis 26:3, 4) “and I will perform the oath which I sware by Myself unto Abraham thy father … [and I will multiply thy seed]”; and to Jacob it was said, (Genesis 35:11) “I am God Almighty, be fruitful and multiply”; thus to him also God swore by Himself — by God Almighty (Shemot Rabbah 44:23).
Rashi
which you swore—at the binding of Isaac, (Gen 22:16) “I swore by Myself, says the Lord, that because you did this thing, etc.”
Tur HaArokh
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הרמתי ידי I HAVE LIFTED UP MY HAND — An expression signifying an oath: I lift up my hand to the Most High God (not, I have lifted up). Similarly, (Genesis 22:16) בי נשבעתי which means “By myself do I swear” and similarly, (Genesis 23:13) נתתי כסף השדה קח ממני which means “I give the price of the field, take it from me”.)