Tafsiran yang Mengutip untuk Kejadian 24:7

‘E-IL SHA-DAI.’ These are two distinct Divine names, each one descriptive in itself.³⁶⁷And not as Abraham ibn Ezra has it, i.e., that they both constitute one descriptive noun: “a G-d who is almighty” and “an almighty G-d.” Now the meaning of the word eil is “mighty”, derived from the expression, Eilei Moab (the mighty ones of Moab).³⁶⁸Exodus 15:15. The meaning of Sha—dai, according to Rashi, is “He whose G-dship suffices for every creature.” In the book Moreh Nebuchim³⁶⁹I, 63 (toward the end). the Rabbi²⁹⁴Rabbi Moshe ben Maimon (Rambam). See Seder Bereshith, Note 139. explained that the name Sha—dai signifies “he who is sufficient.” That is to say, He does not require the existence of what He created or the conservation of any other being; rather, His existence is self-sufficient. Rabbi Abraham ibn Ezra explained in the name of the Nagid³⁷⁰Shmuel Hanagid. In our text of Ibn Ezra, it appears anonymously as “And many explain.” that the name is from the root shodeid, meaning “victor and prevailer over the hosts of heaven.” This is the correct interpretation, for the name Sha—dai represents the attribute of power which conducts the world, concerning which the Sages have said that it is “the attribute of Justice of the world below.”³⁷¹Bereshith Rabbah 35:4.
The reason for mentioning this Divine Name now is that with it are done the hidden miracles³⁷²All miracles which a man can deny, saying that they are part of the natural order, are called “hidden,” while those that cannot be denied but are clearly the intervention of the power of G-d are called “open.” (Ma’or Veshamesh.) This concept is a major foundation in Ramban’s thinking. It will appear in many other places in a more developed manner. See e.g., further, 46:15; Exodus 6:2; Leviticus 26:11. for the righteous, to deliver their soul from death, and to keep them alive in famine,³⁷³Psalms 33:19. as well as to redeem them in war from the power of the sword,³⁷⁴See Job 5:20. just as all the miracles done to Abraham and to the other patriarchs, and as all the blessings and curses mentioned in the Torah in the section Im Bechukothai³⁷⁵Leviticus 26:3-46. and in the section Vehaya Ki Thavo.³⁷⁶Deuteronomy 28:1-69. These blessings and curses are all miracles for it is not in nature that the rains should come in their due season³⁷⁷Leviticus 26:4. when we worship G-d, nor are the skies to be like iron³⁷⁸Ibid., Verse 19. if we plant our fields in the seventh year, and similarly all promises in the Torah. Rather, they are all miracles by which the disposition of natural law is overpowered, except that no change from the natural order of the world is noticeable, as was the case with the miracles done through Mosheh Rabbeinu with the ten plagues, the dividing of the Sea, the Manna, the well, and their like, for these are miracles which openly changed nature, and they were done with the Tetragrammaton which He told to him. It is for this reason that He now told Abraham our father that He is the Almighty, the Victor Who will prevail over his constellation of birth so that he will have a son, and thus there will be a covenant between Him and his seed forever, meaning that the portion of the Eternal is His people,³⁷⁹Deuteronomy 32:9. and that He will lead them at His own will, as they will not be under the rule of a star or constellation.
Know and consider that our father Abraham did not mention the Tetragrammaton [Eternal] in any of his utterances except in combination with the Divine Name written [G-d],³⁸⁰Such as in 15:2 above. or in combination with E-il Elyon [G-d Most High],³⁸¹Ibid., 14:22. but he did mention in his affairs the name Elokim [G-d]. Thus he will say, The Eternal, the G-d of heaven.³⁸²Further, 24:3. He said, however, the Eternal seeth,³⁸³Ibid., 22:14. In this case Abraham used the Tetragrammaton (Eternal) by itself. This would contradict the principle stated by Ramban above that Abraham never used this Divine Name except in some combination with another Name. Ramban answers that since the reference there is to the Sanctuary which was destined to be built on that mountain in the future and where the sacrifices were to be brought, the Tetragrammaton is the proper name to be used, as will be explained in the beginning of the book of Leviticus when sacrifices are discussed. because it refers to the place of the future Sanctuary. Jacob, on the other hand, always mentioned E-il Sha-dai [G-d Almighty],³⁸⁴Ibid., 43:14; 48:3. which Moses our teacher never mentions. If you will be worthy you will understand this entire matter from that which the Rabbis said in Tractate Yebamoth:³⁸⁵49b. “All prophets contemplated Deity through an unlucid speculum,” which is why Isaiah said, And I saw G-d,³⁸⁶Isaiah 6:1. [i.e., the Divine Name written Aleph Dalet]. “But Moses contemplated Deity through a lucid speculum.” This is why He said, For a man shall not see Me and live,³⁸⁷Exodus 33:20. whereas Isaiah’s verse, and I saw G-d,³⁸⁶Isaiah 6:1. is written with the Aleph Dalet. I will mention this theme again in Parshath Va’eira³⁸⁸Ibid., 6:2. if G-d will look upon my grief.³⁸⁹A personal reference of Ramban to the difficult times in his life when he was engaged in the writing of this work.

Furthermore, the author of the Akeidah based this interpretation on the Midrash (Genesis Rabbah 1:12) which expounds on the verse: Your humility has made me great (Psalms 18:36). A flesh and blood king mentions their name first and then their deeds, but the Holy One, Blessed be He, mentioned His deeds before mentioning His name. One must contemplate: What aspect of humility is demonstrated in this, and what is meant by “has made me great” — in what way did He make us great? The explanation that seems closest to me is that Rashi wanted to address all of this when he said that the verse is calling for interpretation — that it is because of the Torah and Israel, who are called “reishit.” This means that it is impossible to recognize the existence of the Blessed God except through the Torah and Israel. Therefore, they are called “reishit” because both are prerequisites for coming to recognize the existence of the Blessed God, as the Torah publicizes the belief in creation and His divinity, may He be blessed. And Israel also knows how to publicize the existence of the Blessed Name through the tradition they received, passed down from person to person back to Adam, who witnessed the world both destroyed and built, and they are a reliable witness to the world’s creation, which is proof of its Creator. This tradition spread through the descendants of Abraham, Isaac, and Israel.

However, regarding this method of investigation, not many will become wise enough to enter into the secret of God while passing through the murky valley of this material world. Therefore, it is sufficient for a person to grasp His existence through received tradition and through the Torah as stated. Regarding this, our Sages said (Chullin 91a) that those below mention His blessed Name after two words, as it is said (Deuteronomy 6:4): Hear Israel, the Lord. But those above do not mention the Name except after three words, as it is said (Isaiah 6:3): Holy, Holy, Holy, the Lord. This is because the angels’ intellectual power is pure and clean, and it is easier for them to comprehend the essence of these three worlds’ investigation. Therefore, they are not permitted to mention the Name except after three sanctifications, meaning they must first comprehend the nature of all earthly existence and understand their source, and through this, they sanctify Him below. From there they ascend to understand the nature of beings in the intermediate world and sanctify Him to crown Him over them as well. From there they ascend to understand the nature of their own essence, and from there they rise to grasp His blessed Name. Therefore, they do not mention the Name until they first sanctify Him in all three worlds. But those below, whose intellect is not so pure, and not everyone can grasp this investigation, for it is too great, therefore it is sufficient for them to come to recognize God’s existence after two words — “Hear Israel.” For “Hear” means to hear the words of this Torah which publicizes His divinity, and “Israel” refers to the tradition that spread among Israel from Adam to Abraham, who proclaimed and publicized His divinity, as Rashi explained on the verse :The Lord, God of heaven, who took me from my father’s house (Genesis 24:7). From him, His divinity was publicized throughout the seed of Israel and Judah, as it is written (Psalms 76:2): God is known in Judah, His name is great in Israel. Therefore it says: In the beginning He created and then “God” — hinting at all three, for In the beginning refers to Israel and the Torah which are called “beginning,” and through creation God became known. This is the way of humility, that He hinted at Israel’s name before His own blessed Name, and this is truly splendor, preciousness, and greatness for Israel. Thus it is said: Your humility has made me great. Some say that this humility refers to His dealing first with the needs of His world and only afterward publicizing His blessed Name.

ילחם לכם means He will fight on your behalf; similar is (v. 25) “For the Lord fighteth for them (להם)”; so too, (Job. 13:8) “will ye contend for God (לאל)?” and thus, too, (Genesis 24:7) “and who spoke on my behalf (לי)”, and so, too, (Judges 6:31) “Will ye plead for Baal (לבעל)?”