느헤미야 9:8의 인용 해설

Adam, Seth, Enosh Ezra wrote this book of genealogy through Haggai, Zechariah, and Malachi during the eighteen years from the name that Zerubbabel and Joshua the Priest came to Jerusalem in the days of Cyrus I until Cyrus the son of Esther came. All of this [book] is for the [purpose of tracing the] lineage of King David and the Levites for gate sentries, guards, and singers, how David stationed them in their positions, and the priests in their watches. Therefore, he traced their lineage from Adam to Abraham, and since he had to trace Abraham’s lineage, he mentioned also the rest of the nations, his sons and his grandsons, and because of his sons, he had to trace the lineage of the rest of the nations, the sons of Canaan, to let [us] know how Abraham inherited their land. And since he had to mention and trace the lineage of the generations of Canaan, he mentioned together with them (the generations of) the rest of the nations, but he mentions them only briefly and casts them away until he reaches the main ones, as is explained in Genesis Rabbah (39:10) (See also Tanhuma Veyesheb 1). This can be compared to a king who was traveling from place to place and dropped a pearl. The king stood and sifted the sand with a sieve until he found the pearl. So said the Holy One, blessed be He, “Why should I trace the lineage of Shem and Arpachshad and Terach except to find Abraham?” [As it is written] (Neh. 9:8): “... and You found his heart faithful [before You].” And because of the honor of Isaac, he traced the lineage of the sons of Esau and Ishmael and the sons of Keturah, and he cast them away little by little and left them. He mentions the sons of Seir because the sons of Esau inherited them [i.e., their territory]; he also traces the lineage of Timna, who became a concubine to the seed of Abraham, to let us know the praise of Abraham, for she was the daughter of princes and chiefs and wished to be a concubine to the seed of Abraham, as it is written (Gen. 36:22): “... and Lotan’s sister was Timna,” and it is written (ibid. 12): “And Timna was a concubine to Eliphaz the son of Esau,” because she said, “If I am not worthy to marry him, I shall be his concubine.” (Gen. Rabbah 84: 14, Sanh. 99b) Moreover, for this reason, he traced the lineage of the sons of Seir because they were chiefs and princes, and Mount Seir belonged to Seir, but out of love for Isaac, the Holy One, blessed be He, gave it to Esau, as it is written (Deut. 2:12): “... and the children of Esau drove them out, etc., and settled in their place,” and to inform us of the fulfillment of the words of the Holy One, blessed be He, Who promised Isaac that He would multiply his seed and give him dominion over all, and because of the honor of Isaac he likewise wrote (verse. 31): “Now these are the kings who reigned in the land of Edom, etc.”

Therefore, He appeared to him in his territory. It seems that Rashi is not attempting to answer the question of why Hashem appeared to Avraham specifically there, as Avraham might have simply happened to be there at the time [when Hashem chose to appear]. Rather, Rashi is answering the question: Why does Scripture need to inform us that Hashem appeared to him there, [when we would know this on our own? For] it already said that Avraham dwelled in the groves of Mamrei. Assumedly, Hashem appeared to him there, since that is where he circumcised himself and his household. And he surely did not leave, as he was still recovering from the milah; in fact Hashem came to visit him [for that reason]. The Re’m asks: How did Rashi know that Mamrei advised him? Perhaps Hashem appeared to Avraham there simply because Avraham’s tent was there on that day. He answers: Rashi knew it from the extra phrase, [“In the groves of Mamrei”]. It could have said simply, “Adonoy appeared to him and he was sitting...” as it does for other prophecies, [where the place is not mentioned]. This answer is similar to what I explained above. Alternatively: Rashi knew [that Mamrei advised Avraham] because it said in Parshas Lech Lecha (14:13), באלוני ממרא האמורי. And האמורי implies that Mamrei said (אמר) to Avraham to perform Hashem’s command. Question: How could one suggest that Avraham Avinu asked advice whether or not to fulfill Hashem’s command? Avraham was a great tzaddik who withstood ten trials! The Re’m explains that Avraham surely would have done the milah anyway, as commanded by his Creator. Avraham asked Eshkol, Aneir and Mamrei for advice since they were his allies and spoke to them as his friends, but Avraham wanted to test their sincerity. If they will advise him to circumcise, they are sincere friends. In the end, Eshkol and Aneir advised him against circumcising, and only Mamrei advised him to circumcise. Avraham thereby knew what was in their hearts. The Re’m offers another answer: Avraham asked their advice because he assumed they would advise him not to circumcise, yet he would do it anyway—making his reward greater. A further answer: Avraham sought advice whether to circumcise himself in private or in public, as he was concerned lest people come and prevent him. Mamrei said to do it publicly, for people will not be able to stop him. This is in accord with 17:23 where it is written בעצם היום, [on which Rashi comments that Avraham performed the milah openly, without fear of intervention]. (Mahari) It seems to me [that the answer is]: Avraham asked whether to circumcise in public, as nowhere does it say he was commanded to do it publicly. Aneir and Eshkol were opposed, as it says in Midrash Tanchuma Vayeira 3, while Mamrei enheartened him to circumcise in public, and not to be concerned at all about his enemies. Hashem rewarded Mamrei accordingly, measure for measure, and appeared [to Avraham] in his territory. Although Rashi said in 17:23 that Hashem told Avraham not to fear, that was after Mamrei advised him [not to be concerned about his enemies], to which Hashem concurred. (R. Meir Stern) A further answer: The Midrash says that Avraham circumcised Eshkol and Aneir, and they died. Mamrei told [i.e., advised] him: “The others will not survive unless you circumcise yourself.” This is as it says (17:13): המל ימול, the first word spelled without a ו, implying that he who circumcises himself (הַמָל) may circumcise others (ימול). [See also Yerushalmi, Shabbos 19:2. But in present-day Torah scrolls it is written המול.] Avraham then began to circumcise himself, but could not [finish], due to the pain. Hashem came and helped him, as it says (Nechemiah 9:8): “וכרות עמו הברית (and You cut the bris with him).” And since Mamrei advised him regarding the milah, Hashem appeared to him in Mamrei’s territory. Question: If Hashem would not appear to Avraham in Mamrei’s territory, where would He appear? Avraham dwelled in Mamrei’s territory! The answer is: Hashem caused Avraham to dwell there in order to bring about Mamrei’s reward. You might ask: Why did Avraham seek advice regarding milah, but not regarding any other mitzvah? An answer is: Avraham did not need advice whether to wait until he was commanded [before he fulfilled] the other mitzvos, as he knew he would not be commanded regarding any other mitzvah. An alternative answer: Even should he be commanded later concerning another mitzvah, this is no reason to refrain from performing it before—as he can always perform it later, in fulfillment of the command. But milah cannot be done a second time. I later heard that this answer is written in Mishpetei Shmuel. (Tzeidah L’Derech)

Two eyes ... You might ask: Could Avraham really have lacked all these organs? The answer is: Surely he had them, but since he did not control them, it was as if he lacked them. Hashem now told him that they would all be under his control. Question: Did Avraham not lack the heart as well, as he was still uncircumcised of heart? The answer is: Only external organs are counted here. Furthermore, it is written in Nechemiah 9:8: “You found his [Avraham’s] heart faithful before You. And [then] You made the bris with him.” We see that even before circumcision, Avraham’s heart was hardly [considered as] uncircumcised. (Maharshal)

בהמלו WHEN HE WAS CIRCUMCISED — a Niphal form (passive), like (Genesis 2:4) בהבראם “when they were created”.

בהמולו את בשר ערלתו WHEN HE HAD THE FLESH OF HIS FORESKIN CIRCUMCISED — With Avraham, [the word], et is not stated [as it is here with Yishmael], because the only thing he was missing was the cutting of the flesh, as [his foreskin] was already flattened through sexual relations. But Yishmael - who was only a child - was required to cut his foreskin and open [and push back] the circumcision. Hence about him, et is stated. (Genesis Rabbah 47:8)