Comentários de Citação sobre Jó 19:26

It can be suggested that “be’elonei” [in the plains] is not a term referring to a plain, but rather a place that had Mamre’s trees [since alon commonly means oak], and this is proven by what is said [later in the verse] and lean under the tree, as there were many trees there. And our Sages taught (Shabbat 108a): From where do we know that circumcision is performed in that place? It is derived from the use of the word “orlah” [uncircumcised] regarding trees and the same word “orlah” here — just as there it refers to a place that produces fruit, so too circumcision is performed in a place that produces fruit. And so we find in the Midrash (Genesis Rabbah 46:5) that Abraham was unsure from where to circumcise — whether from the mouth, or the ear, or the heart, etc. Therefore, the light of God was revealed to all the trees as if to show and say: “Look at these trees and learn from them, for the main radiance of God’s glory is upon the place that produces fruit.” And from this, learn by analogy that you shall perceive God from your flesh in the place that is similar to trees. Nevertheless, it is difficult to understand why the verse mentions that these were Mamre’s trees, and furthermore, how did Abraham proceed before God’s glory shone upon him? Rather, certainly Mamre gave him advice based on reasoning that circumcision should be in the place that produces fruit, and God agreed through him, as God’s glory appeared to him in the plains of Mamre. And with this, everything is resolved, for it is a precious explanation.

and in the place of a girdle, laceration Heb. נקפה. The place where she girded herself, there will be lacerated, cut with wounds and signs of blows, as (Job: 19:26): “And after my skin is cut to pieces (נִקְּפוּ)”; (infra 10:34) “and the thickets of forest shall be cut down (וְנִקַּף).”

There are others who claim that the word בצלמנו means “the image which has been separated from Us.” This means “the image of our celestial world, the world of angels as well as the terrestrial part of the universe, i.e. all parts of the universe.“ Man is supposedly composed of elements of all three “worlds.” This is the reason that in many philosophical books man is referred to as עולם הקטן a “microcosm.” Job already alluded to this (Job 19,26) when he said ומבשרי אחזה אלוקה, “and though still of my flesh I will behold G’d.” He meant that through different parts of his body (3) he will be able to perceive the three parts comprising the universe, i.e. the work performed by G’d when He created the universe. Man’s head which is the seat of his intellect corresponds to the “highest” part of the universe which is the domain of abstract intellectual beings. The second part of man’s body from the neck down to his loins, is man’s middle part, and the point from which two branches, i.e. his right hand and his left hand branch out. They in turn are known by seven different names, i.e. functions: האצבע, היד, הכף, הטפח, הזרת, האמה ,זרוע “the (index) finger, the hand, the palm of the hand, the “span” (handbreadth), the “span” (distance between small finger and thumb when the fist is opened), the elbow (distance from extended middle-finger to the elbow), and the upper arm. All of these correspond in some way to the “middle” universe, the world of the galaxies. This world contains 7 primary galaxies which have the seven fixed stars attached to them. This part of man also contains the heart which is the origin of his thoughts. It is comparable to a king sitting in the innermost chamber of his palace and is comparable to the fixed star “sun” which is the center of the seven fixed stars and their galaxies. It is that star which bestows its light on this “lower” world on account of which it performs all its tasks.
The third part of man begins from his loins downwards. This part contains the ability to procreate, existence as a living organism (ability to excrete, etc.) and loss (of energy). This part corresponds to our “lower” world in which death, procreation, etc. are common phenomena. Our “lower” world, as opposed to the other parts of the universe is subject to constant disintegration and renewal.
After having explained this you should remember that at any place in the Torah where G’d appears portrayed as if He were possessed of physical attributes such as mouth, nose, arms, eyes, ears, etc., none of these expressions must be understood at face value, i.e. literally. They are words which teach that in the “higher” worlds there are phenomena which correspond in their functions to these organs of the human body. Every time our sages say דברה תורה כלשון בני אדם, “the Torah used a syntax with which human beings are familiar,” this is what they referred to (compare Berachot 31 and many other places).