Tafsiran yang Mengutip untuk Yehezkiel 1:24

אני אל שדי. The commandment of circumcision was given using this Divine Name (El Shaddai) because a man's strength and power are diminished through circumcision. As our Sages have taught, יצפון לישרים תושיה (Proverbs 2:7), "He treasures up sound wisdom for the righteous," refers to circumcision, which the Holy One, Blessed be He, concealed for twenty generations, from Adam until Abraham. This name, Shaddai, is associated with power, as it is written, כקול מים רבים כקול שדי (Ezekiel 1:24), "like the voice of many waters, like the voice of Shaddai." G-d did not want Abraham to think that by cutting his flesh he would weaken himself and make himself vulnerable to his enemies. Therefore, G-d said to him, אני אל שדי, “I am El Shaddai.” I will provide you with the strength and power to overcome your enemies, both you and all your circumcised descendants. This echoes Rabbeinu Chananel's commentary, which emphasizes that the name Shaddai, associated with might and strength, was used to reassure Abraham that despite the physical act of circumcision, G-d would ensure his continued strength and ability to overcome adversaries. This reassurance extended to all of Abraham's descendants who would observe this commandment.

אני א-ל שדי, the word שדי means "strong, victorious." (root שדד) We find the term appearing in that sense in Ezekiel 1,24, כקול מים רבים כקול שדי, "like the sound of mighty waters, like the sound of Shaddai." Also in Ezekiel 10,5 כקול א-ל שדי it appears in the same sense. G-d meant to tell him that although you are physically weak and Sarai is barren, I, G'd will overcome all these impediments and the laws of nature are subject to My control, so that I can change them whenever it suits me. G'd referred to this power again in Exodus 6,3 when Moses had despaired of hismission. He told them that he had already demonstrated ths power when He made the three matriarchs, all of whom had been biologically barren, overcome such a handicap so that each bore a child or children. G'd had responded to the prayers of these people or their husbands and altered the laws of nature in order to fulfill their requests. When the word שדי is meant to be an attribute, it should be spelled שדדי, shaddeday." It would then mean something akin to Proverbs 28,23 מוכיח אדם אחרי חן ימצא, i.e. that as a result of being rebuked, the subject of the rebuke will eventually find favour (in the eyes of the rebuker).

Rabbeinu Chananel writes that G’d gave the commandment for Avraham to circumcise himself and his household by using this attribute (name), seeing that the physical strength of a person is weakened when he undergoes circumcision. [He wanted to encourage Avraham. Ed.] We are told in a Midrash that the meaning of Proverbs 2,7 יצפון לישרים תושיה, “He reserves sound wisdom for the upright though it weakens the body,” is a reference to circumcision. [The Talmud Sanhedrin 26 applies this verse to Torah study. Ed.] This was why G’d delayed giving this commandment to man for twenty generations. The word צפון then means “hidden.” There were 20 generations between Adam and Avraham. The name שדי is indicative of and equivalent to the emanation גבורה as we know from Ezekiel 1,24 כקול מים רבים כקול שדי, “like the sound of great waters, like the sound of Shaddai.”
Seeing G’d did not want Avraham to say that when he would perform surgery on his flesh he would weaken himself, G’d introduced the subject by referring to Himself as the powerful One, as Shaddai, as if to assure Avraham that He personally would compensate him for any loss of physical vigour Avraham would experience as a result of observing this commandment. He would remain strong enough to overcome any of his adversaries, both he and all of his descendants who would abide by this commandment.

touching Heb. מַשִּׁיקוֹת, an expression of kissing (נְשִּׁיקָה). They would knock one against the other, and a song was heard with their knocking, as he said above (1:24): “And I heard the sound of their wings.”