וַיָּבֹ֨א מֹשֶׁ֤ה וְאַהֲרֹן֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד וַיֵּ֣צְא֔וּ וַֽיְבָרֲכ֖וּ אֶת־הָעָ֑ם וַיֵּרָ֥א כְבוֹד־יְהוָ֖ה אֶל־כָּל־הָעָֽם׃
I wszedł Mojżesz i Ahron do przybytku zboru; i wyszli, i pobłogosławili lud. I ukazał się Majestat Wiekuistego całemu ludowi:
Rabbeinu Bahya
King Solomon explained by means of this verse the benefit that man derives when a king is well disposed towards him and shows him favor. He compares this goodwill to a cloud which promises to discharge its moisture in the spring, something that everyone looks forward to with anticipation. In another verse Solomon compared such goodwill of the king as dew. In Proverbs 19,12 he writes נהם ככפיר זעף המלך וכטל על עשב רצונו, ”The rage of a king is like the roaring of a lion; but his favor is like dew on grass.” The reason Solomon chose two hyperboles to describe the king’s favor is because the benefit of rain is something which is only noticeable in the future. When there will be a bountiful harvest the benefit of the rain is noticeable retroactively. The benefit derived by dew is noticeable immediately, however. Similarly, there is a difference between the manifestation of G-d’s goodwill. Sometimes its effect becomes visible at once; at other times its beneficial effect is not felt until after a considerable period of time has elapsed.
On other occasions Solomon teaches us in Proverbs about harm which results to man as a result of G-d’s anger even though man does not actually experiences (becomes aware) that he has been hurt, and even though G-d’s anger may never be translated into action. There is no need to mention that if G-d wants to vent His anger on those who anger Him that He is able to do so.
Solomon explains that when G-d is angry at someone but does not take action against that person, the person in question will experience fear and general unease as does someone who hears the roar of a lion or some other ferocious beast. Such a person becomes frightened at the mere sound of potential danger. This is an experience which the object of G-d’s anger feels although in the end G-d does not cause him actual harm. Concerning such an experience Solomon said that “the rage of a king is like the roaring of a lion whereas His favor is like dew on the grass.” If, however, G-d is angry and wants to enact retribution from the object of His anger, this means death. Concerning such a situation Solomon wrote (Proverbs 16,14) חמת מלך מלאכי-מות, “The king’s wrath is a messenger of death.” Just as G-d’s wrath spells death for its victim so His goodwill or favor spells life; this is why Solomon says there (verse 15) באור פני מלך חיים, “in the light of the king’s face there is life.” Solomon applies the a fortiori kind of reasoning. He extrapolates from a human king’s power to G-d’s power suggesting that if even a human king’s pleasure or displeasure results in the life or death of his victim, how much more so must this be the case when one attracts the wrath or approval of the King of Kings, G-d Almighty. G-d, after all, controls not only the life of the body in our terrestrial universe but the eternal life or death of the soul in the celestial spheres as well. Isaiah 55,10 underlines that G-d does not “waste” any activity or even utterance. “For as the rain or snow drops from heaven and returns not there but soaks the earth and makes it bring forth vegetation,...so is the word that issues forth from My mouth; it does not come back to Me unfulfilled.” In Psalms 30,6 we are told כי רגע באפו חיים ברצונו, “for He is angry but a moment, and when He is pleased there is life.” Concerning this Psalm Solomon said in the verse we quoted above that Life is attached to the benevolent manifestation of G-d’s presence.
We find such manifestations of G-d’s presence on three levels. 1) G-d instructs the prophet concerning one or several commandments in the Torah such as when He commanded Avraham to circumcise himself and his household. 2) G-d manifests His presence in order to protect and defend the righteous such as happened when the people were ready to stone Joshua and Calev for disagreeing with the spies’ majority report. G-d intervened to save them by displaying His glory at the Tent of Meeting (Numbers 14,10). A third level of G-d’s presence manifesting itself is recorded in Leviticus 9,23 ויצאו ויברכו את העם וירא כבוד ה' אל כל העם, “when Moses and Aaron came out of the Tabernacle and blessed the people, the Presence of the Lord appeared to all the people.” Avraham experienced a special manifestation of G-d’s benevolent Presence as a reward for fulfilling the commandment of circumcision. This was a practical demonstration of the meaning of Proverbs 16,15 באור פני מלך חיים “in the light of the king’s face is life.” The word חיים, “life,” includes “healing.” As a result of G-d manifesting Himself to Avraham as recorded at the beginning of our portion, Avraham was healed from the effects of the circumcision on his body. We find a close association of the words חולי, “sickness,” and the word חיים, “life,” in Isaiah 38,9 when King Chiskiyah was cured from his sickness and the prophet describes this in the words ויחי מחליו. Another verse in which sickness and life appear side by side is Isaiah 38,16 ותחלימני והחייני, “You have restored me to health and You have revived me.”
On other occasions Solomon teaches us in Proverbs about harm which results to man as a result of G-d’s anger even though man does not actually experiences (becomes aware) that he has been hurt, and even though G-d’s anger may never be translated into action. There is no need to mention that if G-d wants to vent His anger on those who anger Him that He is able to do so.
Solomon explains that when G-d is angry at someone but does not take action against that person, the person in question will experience fear and general unease as does someone who hears the roar of a lion or some other ferocious beast. Such a person becomes frightened at the mere sound of potential danger. This is an experience which the object of G-d’s anger feels although in the end G-d does not cause him actual harm. Concerning such an experience Solomon said that “the rage of a king is like the roaring of a lion whereas His favor is like dew on the grass.” If, however, G-d is angry and wants to enact retribution from the object of His anger, this means death. Concerning such a situation Solomon wrote (Proverbs 16,14) חמת מלך מלאכי-מות, “The king’s wrath is a messenger of death.” Just as G-d’s wrath spells death for its victim so His goodwill or favor spells life; this is why Solomon says there (verse 15) באור פני מלך חיים, “in the light of the king’s face there is life.” Solomon applies the a fortiori kind of reasoning. He extrapolates from a human king’s power to G-d’s power suggesting that if even a human king’s pleasure or displeasure results in the life or death of his victim, how much more so must this be the case when one attracts the wrath or approval of the King of Kings, G-d Almighty. G-d, after all, controls not only the life of the body in our terrestrial universe but the eternal life or death of the soul in the celestial spheres as well. Isaiah 55,10 underlines that G-d does not “waste” any activity or even utterance. “For as the rain or snow drops from heaven and returns not there but soaks the earth and makes it bring forth vegetation,...so is the word that issues forth from My mouth; it does not come back to Me unfulfilled.” In Psalms 30,6 we are told כי רגע באפו חיים ברצונו, “for He is angry but a moment, and when He is pleased there is life.” Concerning this Psalm Solomon said in the verse we quoted above that Life is attached to the benevolent manifestation of G-d’s presence.
We find such manifestations of G-d’s presence on three levels. 1) G-d instructs the prophet concerning one or several commandments in the Torah such as when He commanded Avraham to circumcise himself and his household. 2) G-d manifests His presence in order to protect and defend the righteous such as happened when the people were ready to stone Joshua and Calev for disagreeing with the spies’ majority report. G-d intervened to save them by displaying His glory at the Tent of Meeting (Numbers 14,10). A third level of G-d’s presence manifesting itself is recorded in Leviticus 9,23 ויצאו ויברכו את העם וירא כבוד ה' אל כל העם, “when Moses and Aaron came out of the Tabernacle and blessed the people, the Presence of the Lord appeared to all the people.” Avraham experienced a special manifestation of G-d’s benevolent Presence as a reward for fulfilling the commandment of circumcision. This was a practical demonstration of the meaning of Proverbs 16,15 באור פני מלך חיים “in the light of the king’s face is life.” The word חיים, “life,” includes “healing.” As a result of G-d manifesting Himself to Avraham as recorded at the beginning of our portion, Avraham was healed from the effects of the circumcision on his body. We find a close association of the words חולי, “sickness,” and the word חיים, “life,” in Isaiah 38,9 when King Chiskiyah was cured from his sickness and the prophet describes this in the words ויחי מחליו. Another verse in which sickness and life appear side by side is Isaiah 38,16 ותחלימני והחייני, “You have restored me to health and You have revived me.”
Ramban
IN THE OAKS OF MAMRE. This is to inform us of the place wherein he was circumcised.
Now this revelation of the Shechinah (the Divine Presence) came to Abraham as a mark of distinction and honor, even as it is said in connection with the dedication of the Tabernacle, And they [Moses and Aaron] came out, and blessed the people, and the glory of the Eternal appeared unto all the people,54Leviticus 9:23. as it was on account of their effort in fulfilling the commandment of building the Tabernacle that they merited seeing the Shechinah. Now the revelation of the Shechinah here and there was not at all for the purpose of charging them with some commandment or to impart some communication. Instead, it was a reward for the commandment which had already been performed, and it informed them that their deeds have G-d’s approval, even as it says, As for me, I shall behold Thy face in righteousness; I shall be satisfied, when I awake, with Thy likeness.55Psalms 17:15. Similarly, in connection with Jacob, Scripture says, And the angels of G-d met him,56Further, 32:2. and yet we find no communication there, nor is any new matter conveyed. Instead, the verse only informs us that he merited seeing angels of the Supreme One, and thus he knew that his deeds had His approval. And so it was with Abraham: the seeing of the Shechinah (the Divine Presence) was both merit [for his having performed the commandment of circumcision] and assurance of G-d’s approval.
Similarly did the Sages say57Mechilta Shirah 3. of those who passed through the Red Sea and said, This is my G-d, and I will glorify Him:58Exodus 15:2. “A handmaid saw at the sea what Ezekiel the prophet never saw.” This they merited at the time of the great miracle because they believed in the Eternal, and in Moses his servant.59Ibid., 14:31.
At times the appearance of the Shechinah comes in a moment of anger, as mentioned in the verse: And the whole congregation bade stone them with stones, when the glory of the Eternal appeared in the tent of meeting unto all the children of Israel.60Numbers 14:10. That was for the protection of His righteous servants and their honor.
Now do not be concerned about the interruption of the portion61Since, as Ramban explains, the appearance of the Eternal to Abraham was in the merit of his having fulfilled the commandment of circumcision, one might ask: Why then are these two events presented in two different sections rather than in one consecutive chapter? It is to this point that Ramban now addresses himself. “Now do not be concerned, etc.,” for the events are after all connected. since the subject is after all connected. It is for this reason that the verse says, And He appeared to him, and it does not say, “And the Eternal appeared to Abraham.” But in this present chapter Scripture wishes to give an account of the honor that was bestowed upon him [Abraham] at the time he performed the circumcision, and it tells that the Shechinah appeared to him and sent him His angels to inform his wife [that she would give birth to a son], and also to save his relative Lot on his account. Abraham had already been informed by the Shechinah concerning the birth of a son,62Above, 17:19. and Sarah was now informed by word of the angel who spoke with Abraham in order that Sarah should hear, even as it says, And Sarah heard.63Verse 10 here.
This is the intent of the Sages’ saying,64Baba Metziah 86b. Also quoted in Rashi above. “G-d came to visit the sick man,” meaning that it was not for the purpose of some utterance but as a mark of honor to him.
They have also said,65Bereshith Rabbah 48:4. “An altar of earth thou shalt make unto Me.66Exodus 20:21. Now if any person just built an altar to My name, he is assured that I will appear unto him and bless him.67As Scripture concludes: I will come unto thee and bless thee. (Exodus 20:21.) All the more is such assurance given to Abraham who circumcised himself for My name.”
It is possible that the Sages may have further intended to say [by their remark, “He came to visit the sick man,”] that the vision of the Shechinah was a cure for his sickness on account of the circumcision, for so it should be, as it is written, In the light of the King’s countenance is life.68Proverbs 16:15.
Now this revelation of the Shechinah (the Divine Presence) came to Abraham as a mark of distinction and honor, even as it is said in connection with the dedication of the Tabernacle, And they [Moses and Aaron] came out, and blessed the people, and the glory of the Eternal appeared unto all the people,54Leviticus 9:23. as it was on account of their effort in fulfilling the commandment of building the Tabernacle that they merited seeing the Shechinah. Now the revelation of the Shechinah here and there was not at all for the purpose of charging them with some commandment or to impart some communication. Instead, it was a reward for the commandment which had already been performed, and it informed them that their deeds have G-d’s approval, even as it says, As for me, I shall behold Thy face in righteousness; I shall be satisfied, when I awake, with Thy likeness.55Psalms 17:15. Similarly, in connection with Jacob, Scripture says, And the angels of G-d met him,56Further, 32:2. and yet we find no communication there, nor is any new matter conveyed. Instead, the verse only informs us that he merited seeing angels of the Supreme One, and thus he knew that his deeds had His approval. And so it was with Abraham: the seeing of the Shechinah (the Divine Presence) was both merit [for his having performed the commandment of circumcision] and assurance of G-d’s approval.
Similarly did the Sages say57Mechilta Shirah 3. of those who passed through the Red Sea and said, This is my G-d, and I will glorify Him:58Exodus 15:2. “A handmaid saw at the sea what Ezekiel the prophet never saw.” This they merited at the time of the great miracle because they believed in the Eternal, and in Moses his servant.59Ibid., 14:31.
At times the appearance of the Shechinah comes in a moment of anger, as mentioned in the verse: And the whole congregation bade stone them with stones, when the glory of the Eternal appeared in the tent of meeting unto all the children of Israel.60Numbers 14:10. That was for the protection of His righteous servants and their honor.
Now do not be concerned about the interruption of the portion61Since, as Ramban explains, the appearance of the Eternal to Abraham was in the merit of his having fulfilled the commandment of circumcision, one might ask: Why then are these two events presented in two different sections rather than in one consecutive chapter? It is to this point that Ramban now addresses himself. “Now do not be concerned, etc.,” for the events are after all connected. since the subject is after all connected. It is for this reason that the verse says, And He appeared to him, and it does not say, “And the Eternal appeared to Abraham.” But in this present chapter Scripture wishes to give an account of the honor that was bestowed upon him [Abraham] at the time he performed the circumcision, and it tells that the Shechinah appeared to him and sent him His angels to inform his wife [that she would give birth to a son], and also to save his relative Lot on his account. Abraham had already been informed by the Shechinah concerning the birth of a son,62Above, 17:19. and Sarah was now informed by word of the angel who spoke with Abraham in order that Sarah should hear, even as it says, And Sarah heard.63Verse 10 here.
This is the intent of the Sages’ saying,64Baba Metziah 86b. Also quoted in Rashi above. “G-d came to visit the sick man,” meaning that it was not for the purpose of some utterance but as a mark of honor to him.
They have also said,65Bereshith Rabbah 48:4. “An altar of earth thou shalt make unto Me.66Exodus 20:21. Now if any person just built an altar to My name, he is assured that I will appear unto him and bless him.67As Scripture concludes: I will come unto thee and bless thee. (Exodus 20:21.) All the more is such assurance given to Abraham who circumcised himself for My name.”
It is possible that the Sages may have further intended to say [by their remark, “He came to visit the sick man,”] that the vision of the Shechinah was a cure for his sickness on account of the circumcision, for so it should be, as it is written, In the light of the King’s countenance is life.68Proverbs 16:15.
Rabbeinu Bahya
A Midrashic approach based on Tanchuma Vezot Haberachah 1: the letter ו at the beginning of the word וזאת means that Moses added something over and above the blessing which had been bestowed on the people by Bileam. Bileam should really have bestowed seven blessings on the people corresponding to each of the seven altars he had built at the time. However, if you will check you will find that Bileam only uttered three blessing instead of seven (We know this from Balak who remonstrated with him saying: “here you have blessed them three times (Numbers 24,10). In view of this, G’d said to him: “you wicked and niggardly person; seeing that you are too jealous to bestow the proper number of blessings on these people, I will appoint Moses, who is more generous than you to complete the blessings these people are entitled to. This is the meaning of Proverbs 22,9: “the generous one is blessed (יבורך); do not read the word as יבורך but as יברך, “he will bestow blessing.” The person whom Solomon refers to in this verse is none other than Moses. He was anxious to bless Israel, and he completed the four blessings Bileam had withheld from the people. The first one of those four is found in Exodus 39,43: “Moses saw the entire work, and behold!-they had done it all as Hashem had commanded, so had they done; and Moses blessed them.” The second occasion Moses blessed the people is in Leviticus 9,23: ”Moses and Aaron came to the Tent of Meeting; they came out and blessed the people and the attribute of כבוד appeared to the entire nation.” The third time Moses blessed the people was in Deut. 1,11: “May Hashem, the G’d of your fathers continue to increase you one thousand-fold and bless you as He has said to you.” The fourth occasion when Moses blessed the people begins in our portion with the words: “and this is the blessing, etc.”