Why does hashem have to tell Moshe that “he is the Lord”?Doesn’t Moshe already know this?
The Chezkuni addresses this issue by saying that Hashem told Moshe “he is the Lord,” because he wanted to make sure that Moshe knew that Pharoah should stand in awe of Hashem, and not Moshe.
Another question on this pasuk is why does it use the words ״וידבר אלקים״ as opposed to ״ויאמר ה״ like it did in the previous pasuk? Furthermore, what is the significance of using different names of Hashem throughout tanach?
In the passuk, it says “I am Hashem”, but Moshe knows this. Sforno says that Hashem is reminding Moshe how he created the whole world alone and brought everything into existence and everything is because of him. And he still maintains it and is with us. He also states that there was no other cause that came about to create the world. Like it says in נחמיה, ואתה מחיה את כולם“, Hashem alone created and designed everything. Rashi also comments that we were created to fulfill our promises with Hashem and make Hashem known and keep the mitzvot.
ReplyDeleteAccording to rashbam, when hashem told moshe he is hashem, it was to emphasize that he would keep all of his promises. So, he isn’t saying it to moshe to understand as its literal meaning-that he is god, rather to show that he will keep his promises. Also, According to the tor haroch , the reason why he told moshe that he is hashem is because he only appeared as hashem to the forefathers, and not yet to the Jews. It shows how Hashem put it upon moshe to make this attribute of hashem known to everyone else, because only the forefathers knew before. This makes a lot of sense to me because hashem is appointing an important task on moshe that no one else can fulfill, so although he already knew he was hashem, hashem did this to teach him it’s his job to teach this to everyone else-although he knows he is hashem, everyone else doesn’t!
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The שד״ל says that th reason Hashem says “I am the Lord” is to tell all of Yisrael that Hashem is the only God, and Hashem is the God of good and of bad. The macot were good for Bnei Yisrael but bad for the Mitzrim, but it was still Hashem who made them. Hashem is the God of everything, the good and the bad.
ReplyDeleteI like this answer, but I don’t think it fully explains why Hashem told this to Moshe now. Hashem obviously knew that eventually Bnei Yisrael would read the Torah, but Hashem is speaking to Moshe here so it doesn’t make sense to me that this message would be put here.
The Ramban says Hashem has only appeared in natural ways, performing natural miracles without violating the laws of nature. So, it is not always obvious that the events are from Hashem. Although in reality, all miracles whether they are punishments or rewards, all come from Hashem. Therefore, Hashem tells Moshe that He is God and to tell Bnei Yisrael so they know He is the one behind nature. I like this answer because I agree that sometimes it is difficult to remember that everyday miracles are all gifts from Hashem, so it’s not crazy to need a reminder. Also, in the context it makes sense that right before saving Bnei Yisroel from slavery and before performing miraculous miracles, Hashem states that he is God.
ReplyDelete“וַיְדַבֵּ֥ר אֱלֹקים” - “And Hashem spoke”. This seems like a really distant and formal way of speaking to Moshe- why doesn’t “ויאמר ה׳” like in the previous passuk?
ReplyDeleteRashi gives an interesting idea on this- Moshe also spoke harshly to Hashem in the previous perek, questioning why He is harming and enslaving the Jews. Moshe was doubting Hashem, and that’s why it’s described that Hashem “spoke” rather than just “talked”.
I think this explanation really makes sense. It’s clear once you see this perush that Moshe was clearly overstepping boundaries and doubting Hashem when he got upset in the last perek, and it makes sense that Hashem would be a little upset. I also find it interesting that one of the only other sins that Moshe Rabbeinu did, of hitting the rock, was also because of doubt in Hashem. It’s like a juxtaposition both at the beginning and end of his life as the leader of Bnei Yisrael.
Rashi Shemot 6.2: “וַיְדַבֵּ֥ר אֱלֹקים”
Through the torah we see G-d has multiple names. The rebbe says that two of these are used very often and are used to show the actions of Hashem through two different characteristics. It is seen that Alokim reflects G-d when G-d is doing an act of “strict justice” however YKVK implies that hashem is being merciful. As discussed last week, names are extremely significant. Rabbi Jon Dabach explains that names are there for others bot for the one being named. For example i am not going to walk around saying “rivka is hungry” instead someone else will use my name as a way to have a relationship with me. Therefore, the name of G-d is used to help bni’ have a relationship with G-d. Names are powerful and kal vchomer G-ds name is powerful. So powerful in fact that just by saying the name has the power to kill people. Now then the question arises of why do we say Hashem instead of YKVK. this is because a name shows the relationship one has with another. For example, you call your friend by their first name however your teacher perhaps you would say Ms. or Mr. Then name YKVK represent the infinite characteristic of G-d that we cannot comprehend and so we use hashem as a say to humbly reference G-d.
ReplyDeletehttp://www.aish.com/sp/ph/69739762.html
https://www.chabad.org/parshah/article_cdo/aid/760970/jewish/The-Different-Names-of-Hashem.htm