창세기 17:3의 주석

ויפל אברם על פניו AND ABRAM FELL UPON HIS FACE through fear of the Shechinah, because before he was circumcised he did not have the strength to stand on his feet whilst the Holy Spirit stood over him; and it is to this that what is stated in the case of the heathen Balaam refers, (Numbers 24:4) “fallen down, yet with open eyes”. This is to be found in Baraitha of R. Eliezer (Pirkei DeRabbi Eliezer 29).

AND ABRAM FELL ON HIS FACE. The purpose of this expression was to direct his mind towards the prophecy. When the prophecy concerning the commandment of circumcision was completed, Abraham rose and stood. When the word from heaven came to him a second time, saying to him, As for Sarai thy wife, etc.,³⁹⁷Further, Verse 15. he once again fell on his face to direct his mind towards the prophecy, and he also prayed concerning Ishmael.³⁹⁸Verse 18 here. in line with the verses: And they fell upon their faces, and said, O G-d, the G-d of the spirits, etc.;³⁹⁹Numbers 16:22. That I may consume them in a moment. And they fell upon their faces.⁴⁰⁰Ibid., Verses 21-22.

ויפול אברם על פניו, this was a voluntary act demonstrating his gratitude to G'd for entering into the covenant with him.

ויפול אברם על פניו, he prostrated himself and thanked the Lord Who had told him that He would make this covenant with him, something he interpreted as a sign of G'd's love for him.

ויפול אברם על פניו, “Avraham prostrated himself before the Lord.” This was in order to show his readiness to receive prophetic communication from G’d.. In this instance, the commandment to circumcise himself was the physical part of fulfilling the commandment to become “perfect,” unblemished. As soon as he had received the commandment of circumcision he received the prophecy that Sarai, renamed Sarah, would bear him a son. (verses 16, and again 19) Avraham fell on his face once more preparatory to his prayer that Ishmael should be a son worthy of his father. Seeing that nothing is beyond G’d’s power, אלוקי הרוחות, “the Lord of all spirits,” he thought it appropriate to offer this prayer on behalf of Ishmael [who must have displayed signs of not following in his father’s footsteps already at that time. Ed.]

...This is the first time that the name, Elokim, is mentioned in God's speaking to Abraham. As we find that the name, Elokim, is attached to His creatures: "Elokei Avraham"; "Elokei Yitschak", Elokei Yisrael" - which is something that we do not find with the other names [of God]. As [this aspect of God] is diffused into the entire creation; such that from this angle, He is called Elokei HaOlam (the God of the world). And this is the name, Elokim, that is mentioned in the story of creation, in which he implanted the laws of nature... And there is [this aspect of God] that descends upon any man that is prepared for it, based on his preparation, like the forefathers... upon whom He had [this aspect] dwell upon in a different way that was elevated from [how this aspect] is found in nature...

From fear of the Divine Presence ... [You might ask:] When it is written earlier (12:7), “Adonoy appeared to Avram,” why is it not written that he fell on his face? The answer is: He fell on his face then as well, as derived from here. And falling on his face was not mentioned until now to show the difference between before circumcision and after. For after his circumcision, it is written (18:22): “Avraham was still standing before Hashem.”

Sich hinwerfen drückt das Aufgeben seiner Selbständigkeit aus. Indem man zugleich sich "auf sein Angesicht" wirft, hört man zugleich auf sehend zu sein, wird bloß hörend, gibt also die materielle und geistige Selbständigkeit dem andern gegenüber auf. Ähnlich wie die Engel um Gottes Thron Angesicht und Füße verhüllen und nur bereit sind, in Erfüllung des Gottesgeheißes die Schwingen der Kraft zu entfalten. Mit diesem aufs Angesicht Hinwerfen war Abraham seinerseits auf die Bundesanforderung eingegangen.

ויפול אברם על פניו, “Avram prostrated himself” from joy over this welcome message [that finally he qualified for performing this commandment. Ed.]

וידבר אתו אלוהים לאמור, He said the following word to him לאמור, in order for Avraham in turn to communicate them to the members of this household when he would meet them.

Während es bisher ׳וירא אליו ה und ואתנה בריתי hieß, heißt es jetzt: וידבר אתו i/אלקיםVor eingegangener Verbindlichkeit war das Eingehen dem freiwilligen Ent .i- schlusse Abrahams hingegeben, es war nur Gottes Wunsch; hätte Abraham sich nicht dazu entschlossen, er wäre immer noch בן נח geblieben. Nach übernommener Verbindlichkeit war das Verhältnis zur Verpflichtung erwachsen und als אלקי, als Gott des Rechts und der Ordnung, der mit sich und seinen Anordnungen nicht spielen lässt, spricht Gott das Folgende, und daher auch: לאמר, damit es Abraham weiter tradiere.