בִּ֣י נִשְׁבַּ֔עְתִּי יָצָ֨א מִפִּ֧י צְדָקָ֛ה דָּבָ֖ר וְלֹ֣א יָשׁ֑וּב כִּי־לִי֙ תִּכְרַ֣ע כָּל־בֶּ֔רֶךְ תִּשָּׁבַ֖ע כָּל־לָשֽׁוֹן׃
Por mim mesmo jurei; já saiu da minha boca a palavra de justiça, e não tornará atrás. Diante de mim se dobrará todo joelho, e jurará toda língua.
Ramban
AND HE BELIEVED IN THE ETERNAL; AND HE ACCOUNTED IT TO HIM FOR RIGHTEOUSNESS. Rashi’s explanation is: The Holy One, blessed be He, accounted it to Abraham for righteousness and merit because of the faith with which he had trusted in Him.
But I do not understand the nature of this merit. Why should he not believe in the G-d of truth, and he himself is the prophet, and G-d is not a man, that He should lie?242Numbers 23:19. Furthermore, he who believed [and on the basis of this belief was ready] to sacrifice his only son, the beloved one, and withstood the rest of the trials, how could he not believe a good tiding?
The correct interpretation appears to me to be that the verse is stating that Abraham believed in G-d and he considered it due to the righteousness of the Holy One, blessed be He, that He would give him a child under all circumstances, and not because of Abram’s state of righteousness and his reward, even though He told him, Your reward shall be very great.243Above, Verse 1. Thus from now on he would no longer have to fear that sin might prevent the fulfillment of the promise. Now although in the case of the first prophecy244See above, Note 223, and Ramban to Verse 2. Abraham had thought that the promise was conditional upon the recompense for his deeds, yet now since He promised him that he should have no fear on account of sin and that He will give him a child, he believed that the thing is established by G-d,245Further, 41:32. truth He will not turn from it.246Psalms 132:11. For since this is a matter of the righteousness of G-d, it has no break in continuity, even as it is written, By Myself have I sworn, saith the Eternal, the word is gone forth from My mouth in righteousness, and shall not come back.247Isaiah 45:23. “Saith the Eternal” is here an addition based upon Genesis 22:16.
It may be that the verse is stating that Abraham believed that he would have a child as an heir under all circumstances, but the Holy One, blessed be He, accounted to him that this promise He had assured him would in addition be as righteousness248Ramban is now suggesting that Abraham did consider his having a child as being a reward for his deeds, but the Holy One, blessed be He, accounted it to him as an act of righteousness in order not to diminish his future reward for his good deeds. since in His righteousness G-d did so, just as it says, G-d thought it for good.249Further, 50:20. A similar case is the verse regarding Phinehas: And that was accounted unto him for righteousness,250Psalms 106:31. meaning that the trust he [Phinehas] has in G-d when committing that particular deed251See Numbers 25:7-8. was accounted as righteousness unto all generations since G-d will forever keep His righteousness and kindness for every generation on account of [Phinehas’ deed, and this recompense transcends any strictly merited reward]. This is similar to that which is stated, Forever will I keep for him My mercy.252Psalms 89:29.
But I do not understand the nature of this merit. Why should he not believe in the G-d of truth, and he himself is the prophet, and G-d is not a man, that He should lie?242Numbers 23:19. Furthermore, he who believed [and on the basis of this belief was ready] to sacrifice his only son, the beloved one, and withstood the rest of the trials, how could he not believe a good tiding?
The correct interpretation appears to me to be that the verse is stating that Abraham believed in G-d and he considered it due to the righteousness of the Holy One, blessed be He, that He would give him a child under all circumstances, and not because of Abram’s state of righteousness and his reward, even though He told him, Your reward shall be very great.243Above, Verse 1. Thus from now on he would no longer have to fear that sin might prevent the fulfillment of the promise. Now although in the case of the first prophecy244See above, Note 223, and Ramban to Verse 2. Abraham had thought that the promise was conditional upon the recompense for his deeds, yet now since He promised him that he should have no fear on account of sin and that He will give him a child, he believed that the thing is established by G-d,245Further, 41:32. truth He will not turn from it.246Psalms 132:11. For since this is a matter of the righteousness of G-d, it has no break in continuity, even as it is written, By Myself have I sworn, saith the Eternal, the word is gone forth from My mouth in righteousness, and shall not come back.247Isaiah 45:23. “Saith the Eternal” is here an addition based upon Genesis 22:16.
It may be that the verse is stating that Abraham believed that he would have a child as an heir under all circumstances, but the Holy One, blessed be He, accounted to him that this promise He had assured him would in addition be as righteousness248Ramban is now suggesting that Abraham did consider his having a child as being a reward for his deeds, but the Holy One, blessed be He, accounted it to him as an act of righteousness in order not to diminish his future reward for his good deeds. since in His righteousness G-d did so, just as it says, G-d thought it for good.249Further, 50:20. A similar case is the verse regarding Phinehas: And that was accounted unto him for righteousness,250Psalms 106:31. meaning that the trust he [Phinehas] has in G-d when committing that particular deed251See Numbers 25:7-8. was accounted as righteousness unto all generations since G-d will forever keep His righteousness and kindness for every generation on account of [Phinehas’ deed, and this recompense transcends any strictly merited reward]. This is similar to that which is stated, Forever will I keep for him My mercy.252Psalms 89:29.
Rabbeinu Bahya
You must properly understand what the sages said in Baba Metzia 114 concerning a debtor on the verse in Deut. 24,13 that when the debtor who had to give the lender a blanket as a pawn is allowed by the lender to have it back so he can cover himself with it by night, that G’d will bless the lender who is so considerate even if the debtor will not. The Talmud says that the subject of the word וברכך in that verse is the one in need of a blessing, i.e. only human beings are in need of blessings as opposed to the Temple Treasury which is not in need of blessings. The Talmud there counters: how can you say that הקדש i.e. the Temple Treasury or any property belonging to the Temple does not qualify for blessings in view of our verse that after eating and being sated one must bless G’d the provider? The Talmud answers that the reason pawns owned by the Temple Treasury do not have to be restored at night is that the verse ends “and it will be considered a charitable act on your part (if you give it back). Seeing the Temple Treasury is not in need of charity there is no need to return the pawn at night. It is evident from that passage in the Talmud that whereas the Temple Treasury is in need of blessings it is not in need of charity. The reason is that all charities emanate from G’d (the owner of the Temple treasury).
We have a still more direct proof of the fact that blessings do apply to G’d from the Talmud Berachot 7, where Acatriel, a high ranking angel asked Rabbi Yishmael to bless him, i.e. such blessings are applicable to G’d? We also find in Shabbat 89 that G’d reprimanded Moses for not “assisting Him.” Clearly, man’s blessing or assistance is of value even to G’d? The assistance meant there was a blessing. When we express a blessing for the Lord we add a dimension of Holy Spirit in the universe. Our blessing will become the cause of more of G’d’s creatures receiving His blessing.
The sages said also that G’d is desirous of the prayer of the righteous. If the meaning of the word blessing and prayer only referred to man thanking the Lord, why would G’d be interested specifically in the prayers of the relatively few righteous people instead of His desiring everybody’s prayer? Do we not have a principle that the glory of the king is expressed by the adulation of multitudes (Proverbs 14,28)? Clearly the very word ברכה implies that the one bestowing it adds an additional dimension to the recipient of the blessing. This is why in our prayers we mention the words תתברך ותתרומם, “be blessed and (as a result) be elevated, our King, etc.” This is also the reason for the wording in the Kaddish: יתברך וישתבח ויתפאר ויתרומם ויתנשא, “Blessed and praised, glorified, exalted, extolled, proclaimed in His majesty, etc.” In addition we find that the word ברך, knee, describes the One before Whom each knee bends, i.e. the word ברכה, blessing is directly related to a motion with his knees by the one proclaiming the blessing (compare Sefer Habahir item 4).
We have a still more direct proof of the fact that blessings do apply to G’d from the Talmud Berachot 7, where Acatriel, a high ranking angel asked Rabbi Yishmael to bless him, i.e. such blessings are applicable to G’d? We also find in Shabbat 89 that G’d reprimanded Moses for not “assisting Him.” Clearly, man’s blessing or assistance is of value even to G’d? The assistance meant there was a blessing. When we express a blessing for the Lord we add a dimension of Holy Spirit in the universe. Our blessing will become the cause of more of G’d’s creatures receiving His blessing.
The sages said also that G’d is desirous of the prayer of the righteous. If the meaning of the word blessing and prayer only referred to man thanking the Lord, why would G’d be interested specifically in the prayers of the relatively few righteous people instead of His desiring everybody’s prayer? Do we not have a principle that the glory of the king is expressed by the adulation of multitudes (Proverbs 14,28)? Clearly the very word ברכה implies that the one bestowing it adds an additional dimension to the recipient of the blessing. This is why in our prayers we mention the words תתברך ותתרומם, “be blessed and (as a result) be elevated, our King, etc.” This is also the reason for the wording in the Kaddish: יתברך וישתבח ויתפאר ויתרומם ויתנשא, “Blessed and praised, glorified, exalted, extolled, proclaimed in His majesty, etc.” In addition we find that the word ברך, knee, describes the One before Whom each knee bends, i.e. the word ברכה, blessing is directly related to a motion with his knees by the one proclaiming the blessing (compare Sefer Habahir item 4).
Ibn Ezra
swear by His name and not in the name of any other gods (compare, “every tongue shall swear” [Isaiah 45: 23]). In other words, you shall not swear in the name of any god, other than God alone. But you may swear to affirm testimony, or to confirm a contract — so long as it is true. Do not follow other gods since you may not swear in their name.