In Parshat Chayai Sarah, Perek 24; Pasuk 3, while Avraham is telling Eliezer his mission of choosing a wife for Yitzchak, Avraham says;
"And I will adjure you by the Lord, the God of the heaven and the God of the earth, that you will not take a wife for my son from the daughters of the Canaanites..."
However, Later in Pasuk 7, Avraham says "The Lord, God of the heavens, Who took me from my father's house and from the land of my birth..."
Why does Avraham first refer to Hashem as "God of the heaven and the God of the earth", and then refer to Hashem as the God of the heavens (only)???
Rashi: 24;7
ה' אלהי השמים אשר לקחני מבית אבי: ולא אמר ואלהי הארץ, ולמעלה אמר (פסוק ג) ואשביעך בה' אלהי השמים ואלהי הארץ. אמר לו עכשיו הוא אלהי השמים ואלהי הארץ, שהרגלתיו בפי הבריות, אבל כשלקחני מבית אבי היה אלהי השמים ולא אלהי הארץ, שלא היו באי עולם מכירים בו, ושמו לא היה רגיל בארץ
Where else in the Torah are these different names of Hashem used, and why? Is it necessary to describe Hashem while making a vow? Avraham also strengthens this vow by having Eliezer touch his thigh, is this another part of the format of the vow? If so, what is the significance?
(EC: connect this Rashi to Rashi on Shema Yisrael. -Ms. Laufer)
Dr. Rex Curry says that Avraham having Elizar place his hands on his thigh is in fact significant and adds to the meaning of the tefilah. He says that the placement of Elizar’s hands are to remind Hashem of the promise he made to Avraham that his children will get Israel, that his children would be many and return to the land if Israel. Avraham has his brit when Hashem promised him that he would have many children and they would have Israel. So by Avraham placing Elizer’s hand there it is near the place where Avraham had his brit, and it was a way to remind Hashem of the promise Hashem had made Avraham. The placement of Avraham’s hands is to further the vow, by reminding Hashem what he had promised Avraham.
ReplyDeleteWhy does Avraham first refer to Hashem as "God of the heaven and the God of the earth", and then refer to Hashem as the “God of the heavens”?
ReplyDeleteRadak offers a philosophical explanation of Avraham's statement to Eliezer. He claims that Avraham may be worried that his servant, who surely believes in the existence of “the God of the heavens”, may not believe that Gods wisdom extends over mundane matters on earth as well. Therefore, Avraham emphasizes this point by saying that he is not only the God overseeing what happens in the Heavens, but He also oversees what happens on earth. However, when Avraham later explains to Eliezer how God had earlier spoken to him, it is sufficient for Avraham to mention only Elokei HaShamayim. Ramban offers a different approach. He refers to God in the context of our relationship with Him. Unlike the other commentators who understand aretz as referring to the “earth” (events taking place on earth or in this world), Ramban understands aretz as referring to the land of Israel. Because his servant is now leaving Eretz Yisrael and must bring Yitzchak's future wife back to this land, Avraham adds the phrase Elokei ha-aretz to the standard phrase of Elokei ha-shamayim in his description of God.