창세기 13:17의 주석

ARISE, WALK THROUGH THE LAND IN THE LENGTH AND IN THE BREADTH OF IT. It is possible that this is a matter of option, depending on his will.¹⁰⁹It is not a command that he go through the entire land, rather it is a promise that he need not fear whenever and wherever he will go. The Eternal thus told Abraham, “Go wherever you wish to go in the land for I will be with you and guard you from the evil of the nations, for unto thee will I give it, that is to say, the land will be yours.” And if it be a command that Abraham should traverse the length and breadth of the land in order to take possession of his gift, as I have explained,¹¹⁰Above, 12:6. he was not commanded to do this immediately. He did so ultimately for he was now in the east, and afterwards he went to the land of the Philistines which is in the west, and thus he fulfilled the command during his lifetime.
The meaning of the expression, to thee… and to thy children,¹¹¹Verse 15 here. is that you are to take possession of the gift now, in order to transmit it to your children, even as our Rabbis have said:¹¹²Baba Bathra 119b. “The land of Israel is an inheritance to the people of Israel from their patriarchs.”
By way of the plain meaning of Scripture, it is possible that the meaning of the verse is that Abraham was to be a ruler over the land and a prince of G-d in its midst,¹¹³See Genesis 23:6. wherever he will go in this land.

קום התהלך בארץ. "Arise, and walk through the land." The Talmud Baba Batra 100 discusses how one acquires title to land. [The context of the discussion is whether the fact that people used someone's private property as a shortcut entitles them to continue to do so even if the property in question changed hands. Ed.] Rabbi Eliezer, basing himself on our verse, claims that merely traversing the land assures one of one's rights to the area one has traversed; the other rabbis hold that one has to go through the regular legal procedure for acquiring title. The rabbis say that our verse is not to be taken as a general rule, but that an exception was made in the case of Abraham who was especially beloved of G'd. G'd intended to facilitate Abraham's descendants taking possession of the land when the time came. According to these rabbis, Abraham's title to the land stems from verse 15 where G'd had promised it to Abraham. The reason G'd rolled the land up so as to bring it close to Abraham was in order that the act of moving it would demonstrate ownership by the person on whose behalf it was moved.

לארכה, according to its length, from east to west; ולרחבה, and to its width from north to south.

לך אתננה, for even in your own lifetime you will be regarded as a prince of G’d, and deserving of great honour (compare Genesis 23,6)

קום התהלך בארץ, “arise and walk freely throughout the land, etc.” This is not a command; G’d merely told Avraham to feel free to travel anywhere in the land as He would protect him against any danger. Alternatively, it is possible to see in these words an instruction to traverse the entire land in order to establish a claim to ownership of that country. In any event, this advice or instruction did not have to be carried out immediately. Nonetheless, Avraham immediately began to carry out this advice/instruction for while we find him in the easterly part of the country at this stage, the Torah reports that he moved south to the region of Hebron (verse 18). Somewhat later, after the destruction of Sodom, he moved to the region controlled by the Philistines (20,1). According to the plain meaning of the text, wherever Avraham pitched his tent, (virgin land) he established property rights and was recognized as its owner.

קום התהלך בארץ, “arise and walk throughout the land, etc.” According to the plain meaning of the words, G’d wanted Avram to stake a claim to different parts of the land already now by setting foot on it and by pointing out its boundaries and his having set foot on it.
From a rational/investigative aspect, the word התהלך is one that occurs in connection with the emanation חכמה such as in Proverbs 6,22 בהתהלכך תנחה אותך, “when you walk it will guide you (the wisdom of Torah).” A similar thought is reflected in Psalms 39, 7 אך בצלם יתהלך איש, “man can walk (successfully) only if he enjoys the ‘image’ of G’d.” This is a reference to the format of the spiritual soul. Only selected righteous people have been mentioned as possessing such distinction. Examples of people who strove for the acquisition of such wisdom are Noach, Chanoch, and Avraham, and others like them. Seeing that Avraham acquired such wisdom in stages and that his soul kept traveling הלוך ונסוע הנגבה, “constantly approaching further to the ‘south,’ the symbol of חכמה, G’d said to Him: ‘arise and walk throughout the land.” This was in response to his unspoken request to attain ever greater insights. (Torat Chayim points out that the numerical value of the word הנגבה=65 equals that of א-דני the attribute of G’d which communicated with him). The relevance of this interpretation of our verse is based on the fact that the Torah nowhere reports that Avram actually traversed the land physically in accordance with G’d’s instructions. All the Torah reports is that Avram pitched his tent in Chevron. In other words, the Torah seems to emphasize that instead of walking Avram ישב “sat” in Chevron. We have already pointed out earlier that even the word ויאהל does not mean to pitch a physical tent as much as it refers to “pitching the tent of Torah”, i.e. establishing a spiritual abode. When G’d added כי לך אתננה, “for to you I will give it,” He also referred to the חכמה Avram had been searching for. G’d was going to grant Avram progressively greater insights into the workings of the universe, and He would help him acquire greater spiritual eminence. This is similar to Kings I 5,29 where the prophet reports וה' נתן חכמה לשלמה, ‘and the Lord had granted חכמה,’the emanation wisdom’ to Solomon.”

Dir gebe ich es, du wirst — wie kein דבר חשוב und דבר המעמיד, wie nichts Charaktervolles und Gestaltendes בטל wird — nicht in sie aufgehen, vielmehr umgekehrt als der einstige Sieger und Herr unter ihnen wandeln. So lange Lot als ערב רב mit ihm wanderte, war das Eingehen in die Völkermitte gefährlich; allein jetzt das reine Abrahams Haus, wie einst sein Volk, kann und soll mitten unter Menschen leben und "Juden" bleiben. — Überall, wo Abraham seine Bestimmung klarer geworden, baute er einen Altar, und so auch hier.

קום התהלך בארץ, “arise and walk throughout the land;” in order to establish claim to it.

It seems to me from all this that one can say, that the Holy One gave the land to Avraham in order that he acquire there two types of benefit. The first is spiritual, and is acquired simply through seeing. The other is physical and is acquired through marking out its boundaries (see Baba Metzia 14b). The spiritual benefit is, that there is the place of the Sanctuary below aligned with the Holy Temple above. There the Lord made a place for His dwelling, and there “was His strengthen hidden.” (Habakuk 3:4) Anyone who gazes upon that holy place is immediately clothed in a spirit of purity and holiness and will see the supernal King with his eyes. Sight alone is enough in order for one to acquire that perfection in the place which Avraham called “The Lord will see” (Bereshit 22:14), which can be read as will see (yireh) or will be seen (yeira’eh). Just as one comes there to see so to they come to be seen, because immediately upon arrival the Divine Presence sees him and he sees the face of the Divine Presence. In that moment, one becomes influenced and ennobled and cleaves to the radiance of the Divine Presence. This is almost like the world to come, because there too the righteous sit and take pleasure in the radiance of His Presence. It is not every place in the land where one can merit to this perfection, but rather in the place which is called ‘The Lord sees,’ which is Mount Moriah and Bet El because above it is written “…until Beth El…To the place of the altar that he had made at first…” (Bereshit 13:3-4) and below (28:17) Rashi states that the Holy Temple came out to Bet El to meet him (Yaakov). The commentators explain that from that moment on those two places were connected, the place of the Holy Temple and Bet El, and became one. Therefore it was said here to Avram “Please raise your eyes and see, from the place where you are…” (Genesis 13:14) God indicated directly that this spiritual perfection which is acquired through sight will only be acquired by him from the place which he stood, which was Bet El. This is what is implied by the plain meaning of the verses “And he went on his journeys, from the south and until Beth el.” This is also what is meant by “to the land that I will show you,” (Bereshit 12:1) that I will show you there, for this reason you will see the King in His beauty with your own eyes.

כי לך, “for to you, etc.” You are to establish your claim to this land already now, in your lifetime, whereas your descendants will claim it as in inalienable inheritance. Some commentators see in the words קום התהלך בארץ which G’d said to Avraham a criticism for Avraham voluntarily having agreed to share the land with Lot when he offered him the choice of selecting areas to his right or to his left, as if he were saying that he did not need such a vast inheritance for himself alone, seeing that he did not even have a son to bequeath it to. G’d told him that he would indeed spread out to the north, south, east and west, as his descendants would be so numerous. If Avraham were to ask why he needed all this, G’d added that his descendants would be so numerous that they would defy attempts to count them all. Still another explanation of the words כעפר הארץ, “as the dust of the earth” is that just as ordinary people use dust to step on, to thresh around in, so kingdoms will (at times) use your descendants as something to be threshed (to extract their full value from?).