예레미야애가 2:17의 Chasidut
עָשָׂ֨ה יְהוָ֜ה אֲשֶׁ֣ר זָמָ֗ם בִּצַּ֤ע אֶמְרָתוֹ֙ אֲשֶׁ֣ר צִוָּ֣ה מִֽימֵי־קֶ֔דֶם הָרַ֖ס וְלֹ֣א חָמָ֑ל וַיְשַׂמַּ֤ח עָלַ֙יִךְ֙ אוֹיֵ֔ב הֵרִ֖ים קֶ֥רֶן צָרָֽיִךְ׃ (ס)
여호와께서 이미 정하신 일을 행하시고 옛날에 명하신 말씀을 다 이루셨음이여 긍휼히 여기지 아니하시고 훼파하사 원수로 너를 인하여 즐거워하게 하며 너의 대적의 뿔로 높이 들리게 하셨도다
Kedushat Levi
Genesis 17,13., “to be circumcised, etc.:” [what follows is not documented although the author quotes Bereshit Rabbah, 49. It is not found there, nor in Bereshit Rabbah 47, where it ought to be, if at all. The author himself appears to have had his doubts, and this is why he attributes the so-called “quote” די לעבד להיות כרבו, “it is appropriate for a servant to emulate his master,” to a statement in the Levush. The authenticity of the statement has been questioned as it implies that just as G’d is “circumcised,” so His favourite creatures must be. I will content myself with paraphrasing the thoughts of the author. We know that in order to create a physical world, G’d had to “reduce” the impact of His emanations, or to be מצמצם, “to understate the extent of His brilliance.” In order for G’d to conclude a covenant with Avraham in his capacity as the founder of the Jewish people, G’d’s “junior” partner on earth, he and the people under his authority had to perform a symbolic act on their body, i.e. the removal of their foreskin. By doing this they emulated an attribute used by their Creator. This explanation may answer the question that if G’d created everything in His universe in a perfect state, (compare Genesis 1,31) why would it be necessary at this stage for Avraham to remove a G’d given part of his body? Ed.]
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