Concentration, Thanksgiving, Shock: Why Did Avraham Fall on His Face?

We looked at Rashi's explanation as to why Avraham Avinu "falls on his face" when God appears to him to present the mitzva of berit mila (Bereishit 17:3), and we presented the approach of the "Gelilei Zahav." Today we will look at other possible approaches.

1) The Ralbag and the Ran (cited by the Abarbanel) interpret Avraham's fall as a sign of submission, meaning, he prostrated himself before God to symbolize his humble acceptance of this mitzva.

1. The Ramban explains that Avraham fell on his face "le-khaven da'ato li-n'vua" - to concentrate on this prophecy. The Ramban does not, however, explain why specifically this prophecy required special concentration. The Abarbanel explains along generally similar lines, but with a bit more elaboration. He claims that after God initially spoke and said, "Walk in My ways… I will establish My covenant between Me and you, and I will make you exceedingly numerous," the prophecy stopped. Avraham was thus left to wonder what precisely God meant by this command and this "covenant." He therefore fell on his face "to meditate and concentrate on this matter such that physical matters, that are felt with one's senses, would not distract him… " He thereby earned a second prophecy which explained God's initial, ambiguous remarks. This two-stage process, the Abarbanel claims, was necessary "because the matter of circumcision was very difficult given Avraham's old age and frailty." God therefore decided to present this mitzva gradually, by first speaking in riddles such that Avraham would ask for a clarification. Somehow, this would help ease Avraham's absorption of this most difficult notion of berit mila.         
2. The Radak understands Avraham's fall as a bow to express thanksgiving for the special covenant God promises to establish with him.      
3. A unique and novel approach to this verse is taken by the Netziv. God began this address to Avraham by instructing, "Walk in My ways and be blameless." The implication, of course, is that until now Avraham has not "walked before" God or been "blameless." This realization, the Netziv suggests, came as a shock to Avraham, who had worked so hard to perfect his avodat Hashem. It is indeed frightening to learn that our basic presumptions regarding our self-assessment are fundamentally mistaken. We must therefore constantly study our behavior and conduct, and take an honest, critical look at ourselves to see how and where we can improve.