Еврейская мысль к Рут 1:21

(1) Although Abraham had lived a life of ever increasing dedication to G-d and His presumed laws, all of this had been achieved by him employing his mental faculties and natural good traits. Specific commands enabling Abraham to demonstrate that his actions were motivated by obedience to G-d’s will had been lacking. Until this point, Abraham had assumed that G-d’s laws would not conflict with the human mind, i.e. that when such commands would be issued, they would automatically be comprehensible and make sense to him. At the covenant between the pieces, G-d had first removed Abraham's philosophy from the restrictions imposed upon it while one implicitly accepts the laws of astrology. Now, with the commandment of circumcision, He also removed the element of logic, a factor which determines true and false values. This fact is demonstrated in an even greater degree when Abraham later on will be commanded to sacrifice Isaac. This is the principle of Shaddai, that G-d tells Moses as having sufficed to secure the unquestioning co-operation of Abraham. G-d told Moses that in Abraham's generation He did not need to justify His demands on His chosen, not like Moses who had demanded that G-d justify His treatment of the Jewish people. (2) G-d, so to speak, said, "Because I am ‘Shaddai,’ do not be too sure of your philosophical convictions, but obey Me unequivocally." Seeing that Abraham still had to undergo physical changes in order to become "perfect," Abraham was overcome by a new sense of reverence. He expressed this by twice prostrating himself before the glory of G-d. He felt inadequate to stand upright before G-d until after the sign of the covenant had been performed on him.