AND G-D SPOKE UNTO MOSES. Rashi explains that He spoke to him harshly (G-d) mentioned here, which signifies the Divine attribute of justice (Mizrachi), or on the two words Va’yedabeir Elokim (And G-d spoke), whereas the usual expression in the Torah is Va’yedabeir Hashem (And the Eternal spoke) (Gur Aryeh). because he had been critical when he said, Wherefore hast Thou dealt ill with this people? AND HE SAID UNTO HIM: “I AM THE ETERNAL, Who am faithful to recompense reward to those who walk before Me wholeheartedly.”, 26:2, where a similar expression is mentioned in connection with Isaac. All three patriarchs were thus whole-hearted in their worship of G-d. In this sense we find the phrase explained in many places, etc.

God appeared to the Patriarchs as the Prime Mover behind all natural events. His miracles were apparent to them without recourse to violating the natural order. In times of famine He redeemed them from death and in war from the sword and provided them with wealth and honor and every good thing. These things, like all the promises in the Torah of blessing and curse, are not meted out to a man as his due, as a reward for good deeds and punishment for sin. They constitute miracles (of Divine grace). Man's own deeds do not automatically give rise to favorable effects or otherwise. But the reward and punishment alluded to in the Torah in this world are in the nature of miracles, hidden ones which the onlookers regard as the workings of nature. But in reality they are the providential allocation of reward and punishment.... God said to Moses: I appeared to the Patriarchs as One who assists His chosen ones through the might of my hand (but without violating nature). By My ineffable name expressing the essence of all existence (Exodus 3:14) I was not known to them to introduce innovations changing the natural course of events. Therefore tell the Children of Israel that I am the Lord and let them know My great name through which I shall perform for them wonders that they may know that I am the Lord who does these things.

“AND I APPEARED UNTO ABRAHAM, etc., BY THE NAME ‘E-IL SHA-DAI’ (G-D ALMIGHTY). I made many promises to him, and in all cases I said to him, I am G-d Almighty. BUT BY MY NAME, THE ETERNAL, WAS I NOT KNOWN UNTO THEM.” It was not written here, [“But My Name, the Eternal], I did not make known to them.” Rather, it is written, [But by My Name, the Eternal], was I not known unto them, meaning: “I was not recognized by them in My attribute of keeping faith, by reason of which My Name is called Eternal, which denotes that I am certain to fulfill the words [of My promise]. Indeed I made promises to the patriarchs but did not fulfill them [during their lifetime].”All these are the words of Rashi. His intent is to explain that the fulfillment of His promise [to the patriarchs] had not taken place. Even though the time for the fulfillment had not arrived [in their lifetime, and consequently the absence of such fulfillment was no indication of a lack of His “keeping faith” since the time had not arrived], yet He was not known to the patriarchs in the fulfillment of His promise.But with all this interpretation, Rashi has not properly explained the language of the text. (literally: and My Name the Eternal I was not made known to them). Ramban’s point is that according to Rashi’s interpretation, the verse should have read either (a) lo hodati (I did not make known), or (b) ush’mi Hashem lo noda lahem (and My Name the Eternal was not known to them). [According to his interpretation], it should be said, lo hodati [“and My Name, the Eternal, ‘I did not make known’ to them,” instead of lo nodati (I was not made known), as the text reads]. Or it should have said, “and My Name, the Eternal, lo noda (was not known) to them.” Perhaps according to Rashi’s opinion, the sense of the verse is: “and My Name is the Eternal, v’lo to the word lo — v’lo — thus making it independent of the expression ush’mi Hashem. Accordingly, there are two separate thoughts expressed: “and My Name is the Eternal,” which denotes that “I am certain to substantiate My promise,” and “I was not made known to them by that Name since I made promises to them but did not fulfill them.” nodati lahem,” meaning that “I was not made known to them by that Name.”

And the learned Rabbi Abraham ibn Ezra explained that the letter beth of the words b’E-il Sha-dai (by the Name G-d Almighty) connected [with the ensuing words ush’mi Hashem, making it ubish’mi Hashem], which has the following meaning: “And I appeared unto Abraham, etc., by the Name E-il Sha-dai (G-d Almighty), but by My Name the Eternal I was not made known unto them.” — [instead of ush’mi] — Hashem lo nodati lahem (and by My Name the Eternal I was not made known to them).”The purport of the verse is that He appeared to the patriarchs by this Name [E-il Sha-dai], which indicates that He is the victor [and prevailer] in this volume. over the hosts of heaven, doing great miracles for them except that no change from the natural order of the world was noticeable, [as was the case with the miracles performed through Moses our teacher]. In famine, He redeemed them from death, and in war from the power of the sword, and He gave them riches and honor and all the goodness, just like all the assurances mentioned in the Torah [in the section dealing] with the blessings and curses.It is not [in nature] that man should be rewarded for performance of a commandment or punished for committing a transgression but by a miracle. If man were left to his nature or his fortune, his deeds would neither add to him nor diminish from him. Rather, reward and punishment in this world, as mentioned in the entire scope of the Torah, are all miracles, but they are hidden. They appear to the onlooker as being part of the natural order of things, but in truth they come upon man as punishment and reward [for his deeds]. It is for this reason that the Torah speaks at great length of the assurances concerning this world, and does not explain the assurances of the soul in “the World of Souls.” (the Coming World). Ramban thus distinguishes between Olam Han’shamoth (the World of Souls) and Olam Haba. The Olam Han’shamoth is concomitant with this world, and Olam Haba is the world of the future. These [assurances mentioned in the Torah as recompense for the observance or transgression of the Divine Commandments] are wonders which go contrary to nature, while the existence of the soul [after the death of the body] and its cleaving unto G-d are the proper way inherent in its nature that she returneth unto G-d Who gave it. I will yet explain it further if G-d accomplishes it for me.Thus G-d said to Moses: “I have appeared to the patriarchs with the might of My arm with which I prevail over the constellations and help those whom I have chosen, but with My Name Yod Hei with which all existence came into being I was not made known to them, that is, to create new things for them by the open change of nature. And Wherefore say unto the children of Israel: I am the Eternal, and inform them once again of the Great Name, [i.e., the Tetragrammaton], for by that Name I will deal wondrously with them, and they will know that I am the Eternal, that maketh all things. ”All the words of Rabbi Abraham ibn Ezra on this matter were thus correct except that he was as one who prophesies but does not know it. in b’E-il Sha-dai is connected also to ush’mi Hashem, making it ubish’mi Hashem, as explained above (see Note 8). But, suggests Ramban, there is still a question to be raised on Ibn Ezra’s explanation, as explained further in the text. Even according to his interpretation, the verse should have said, “And I made Myself known to Abraham, etc., by the name of E-il Sha-dai, but by My Name Hashem, [which describes My true essence], I did not make Myself known to them,” or it should have said, “but by the Name Hashem I did not appear to them.” (and I appeared) and nodati (made Me known)? One term — “appear” or “made Me known” — should have sufficed in both cases. However, Ibn Ezra can answer this by saying that because the prophecy of the patriarchs came to them in the visions of the night,, 15:1 (Vol. I, p. 193). He said here, Va’eira (And I appeared) to them, and because that of Moses was face to face He said here, “I made Me not known to them [the patriarchs] as I made Myself known to you [Moses].” By way of the Truth, [the mystic teachings of the Cabala], the verse can be explained in consonance with its plain meaning and intent. He is saying: “I the Eternal appeared to the patriarchs through the speculum of E-il Sha-dai,” just as is the sense of the verse, In a vision do I make Myself known to him. “But Myself, I the Eternal did not make Myself known to them, as they did not contemplate [Me] through a lucid speculum so that they should know me,” just as is the sense of the verse, And there hath not arisen a prophet since in Israel like unto Moses, whom the Eternal knew face to face. The patriarchs did know the Proper Name of the Eternal, but it was not known to them through prophecy. Therefore when Abraham spoke with G-d, he mentioned the Proper Name together with the Name Aleph Dalet, 17:1 (Vol. I, p. 216). or Aleph Dalet alone., 18:30. The purport thereof is that the revelation of the Divine Presence and His communication with them came to them through an ameliorated attribute of justice, and with that attribute was His conduct towards them. But with Moses, His conduct and His recognition to him were by the attribute of mercy, which is indicated by His Great Name, [i.e., the Tetragrammaton — the Eternal], just as is denoted in the verse, He caused His glorious arm to go at the right hand of Moses, and it is written, So didst Thou lead Thy people, to make Thyself a glorious name., Verse 14. Therefore Moses does not henceforth mention the name E-il Sha-dai, for the Torah was given with His great Name, as it is said, I am the Eternal thy G-d. This is the sense of the verse, Our of heaven He made thee to hear His voice, that He might instruct thee; and upon earth He made thee to see His great fire. I have already alluded to the explanation of the word hashamayim (the heaven). May the Holy One, blessed be He, open our eyes and show us wonders in His Torah.

AND I HAVE ALSO ESTABLISHED MY COVENANT WITH THEM … AND MOREOVER I HAVE HEARD THE GROANING OF THE CHILDREN OF ISRAEL. The meaning thereof is as follows: “I have appeared to the patriarchs by the Name ‘E-il Sha-dai’ and I have also established this covenant [by this Divine Name] before Me, and moreover with My Great Name I have now heard the groaning of the children of Israel, and I have remembered My covenant which I have established for them with Me.” The student learned [in the mystic lore of the Cabala] will understand.Now as regards what our Rabbis have expounded: i.e., that [the Holy One, blessed be He, said to Moses], “Alas for those that are gone, [namely, the patriarchs], and are no more to be found! Many a time did I reveal Myself to Abraham, Isaac, and Jacob by the Name E-il Sha-dai, and I did not inform them that My Name is the Eternal as I have said it to you, and yet none of them cast aspersions upon My dealings with them, etc. Moreover, none of them asked Me what My Name is, as you asked. Right at the beginning of My mission, you said to Me, ‘What is Your Name?’ And at the end you said, For since I came to Pharaoh to speak in Thy name, he hath dealt ill with this people, etc., 5:23. It is in connection with this [complaint] that G-d said to Moses, And I have also established My covenant with them, etc., Shemoth Rabbah). The purport of this Midrash likewise fits in with the text. The Rabbis, of blessed memory, found it difficult to understand why G-d mentioned the prophecy of the patriarchs altogether, diminishing their accomplishment in prophecy and saying that He appeared to them only by the Name of E-il Sha-dai. What purpose did that serve? He could have said, “I am the Eternal, and wherefore say unto the children of Israel: ‘I am the Eternal, and I will bring you [from under the burdens of the Egyptians], and you shall know that I am the Eternal Who brought you out.’” Therefore the Rabbis explained that the message constituted a rebuke to Moses, telling him: “Behold, the patriarchs, whose accomplishment in prophecy was not as high as yours inasmuch as they contemplated Deity only through the Name E-il Sha-dai, believed in Me, And I have also established My covenant with them, and I have heard the groaning of their children for their sake. Surely you who have known Me by the Great Name and whom I have given My assurance [by that Name], you should have trusted in [My] mercies and assured Israel in My Name that I will do signs and wonders for them.” This interpretation too is correct and fitting.

AND I WILL BRING YOU OUT FROM UNDER THE BURDENS OF THE EGYPTIANS. He assured them that He will take them out from the land of the Egyptians and that they will no longer suffer from their heavy burden.

AND I WILL DELIVER YOU FROM THEIR BONDAGE. The Egyptians will no longer rule over them at all, nor will they subject them to be a servant under tribute wherever they live.

AND I WILL REDEEM YOU. He will bring such judgments upon them until the Egyptians will say: “Here You have the Israelites as a redemption for our lives.” The meaning of the word g’ulah (redemption) is close to the subject of mecher (sale), [thus implying that “I will buy you from the Egyptians”]. And the meaning of the expression, with an outstretched arm, is that His arm will be extended over them until He takes them out from Egypt.

AND I WILL TAKE YOU TO ME FOR A PEOPLE. That is, when you will come to Mount Sinai and you will accept the Torah. There, [at Mount Sinai], it was said, Then ye shall be Mine own treasure.

AND YE SHALL KNOW THAT I AM THE ETERNAL YOUR G-D WHO BROUGHT YOU OUT FROM UNDER THE BURDENS OF THE EGYPTIANS. The purport thereof, said Rabbi Abraham ibn Ezra, is that it was in the combined mighty power of the higher constellations that the children of Israel should yet stay in the exile. But this is not of the theme of the chapter. Rather He says: “When I will redeem you with an outstretched arm visible to all nations, you shall know that it is I the Eternal Who performs new signs and wonders in the world, and that I am your G-d and for your sake I had so acted, for you are the portions of the Eternal. ”