In the preceding verse (3:14), Hashem sent Moshe to Bnei Yisrael, by the Name Ehkyeh. What is being added in our verse, "Hashem (the Name of Havayah), G-d of your fathers... "?
Ramban 1 : This is the ultimate answer to the original question 2 - that Moshe should cite the Name Havayah, because the redemption would entail supernatural miracles.
Rashbam: He is telling Moshe to tell Yisrael that one does not address a king by His Name; 3 and that they should therefore refer to Him as Hashem, the G-d of their fathers.
Da'as Zekenim (to 3:14), Hadar Zekenim: Bnei Yisrael should not err to think that My name is 'Ehkyeh.' Rather, my name is with Yud-Kei.
Oznayim la'Torah: "This is My Name" - for those who have doubts; "and this is how one mentions it" - "Hashem Elokei Avoseichem, Elokei Avraham...", for those who want to mention it in prayer. 4
Gur Aryeh (to 3:14): The Name Ehkyeh promised salvation (Teshu'ah) from their pain -- but not yet complete Redemption 5 (for they would still be under the Egyptians, and might be re-enslaved in the future). In this verse, Hashem says to add the Shem Havayah, which heralded redemption (Ge'ulah). This Name means that Hashem alone is in existence, and He depends upon no one. So too, would Hashem bring His creations a complete Redemption, and freedom from anyone else's domain. 6
Maharal (Derush L'Shabbos Ha'Gadol, Hagadah Shel Pesach (end), p. 211): These two verses describe two stages in redemption. First Hashem reveals Himself, to redeem a person in his lowly state. Then, Hashem raises him up. That is why this verse mentions the Avos - who are like the ladder that raises up Am Yisrael.
To 3:13, end.
Rashbam: Just as one tends to declare, "Long live the king!" See Shmuel I 10:24.
Refer to 3:15:1.1:1 and its note. Oznayim la'Torah - Indeed, Moshe himself did so when he Davened - See 32:13.
Refer to 3:14:1.2:1.
Perhaps this means that initially, the Redemption would depend on Am Yisrael, and they had to prove themselves worthy (see 3:14:1.2:1 7
). But once Am Yisrael was chosen by Hashem, they would be redeemed eternally, despite their misdeeds. (EK)
What is the distinction between the meanings of these two Names of Hashem - the Name Havayah, and the Name Ehkyeh?
Gur Aryeh (to 3:14): Both names express Hashem's existence. 1 The Name Ehkyeh begins with an Alef - the point of view of a speaker addressing someone else; this shows His connection to His creations. The Name Havayah begins with a Yud, from a third-person perspective - He [alone] is existence; He transcends everything (Nivdal) and is not dependent upon any other. 2
Maharal (Gevuros Hashem Ch. 25, p. 106): The Name Ehkyeh means that Hashem is the root and mainstay of everything, the source of their existence. 3 The Name Havayah means He is the Tzurah and goal of everything. 4
They share the same root as the words 'Hayah' or 'Hoveh' (meaning was, is).
The implications of these two Midos are discussed above; refer to 3:14:1.2:1* and 3:15:1:5**. (EK)
Refer to 3:14:1.1:1.
Perhaps this means as he wrote in Gur Aryeh (3:15:1.01:1); Hashem is dependent upon no one; His will be done in any event, even against the will of His creations. (EK)
What meaning is conveyed in the Name Havayah, (as compared to the Name Elokim, used in Creation)?
Gur Aryeh (to Bereishis 1:1 (end)): This is the Name of mercy, Hashem's proper name that indicates His true self. He is the absolute good, Who bestows upon all of existence. 1
Why only regarding the Name Havayah does Hashem say, "This is My Name"?
Gur Aryeh (to 3:14): "This is My Name" specifically; it is in third-person perspective, showing that He is not dependent upon any creation. 1
Why are the names of the Avos listed here specifically, in the same Pasuk as the Name Havayah?
Gur Aryeh (to 3:14): How did Yisrael merit to be redeemed with the Name Havayah (which indicates that Hashem is apart from all else)? 1 From the times of the Avos and on, Yisrael has remained apart from the nations.
See 3:15:1.03:1.
What is the significance of the fact that Hashem said to Moshe, "Elokei Avoseichem;" and then "Elokei Avraham, Elokei Yitzchak v'Eilokei Yaakov"?
Mechilta Perek 16: This teaches us to do likewise when we Daven. 1
As Chazal instituted in in the first Berachah of the Amidah. See Torah Temimah, note 13, as to why we add 'Elokei Avoseinu.'
Why is the word "l'Olam" (in "Zeh Shemi l'Olam") written without a 'Vav'?
Rashi: It indicates that one may not pronounce the name of Hashem (Havayah) the way it is written. 1
Kidushin 71a: The Chachamim are only permitted to teach their Talmidim the Name of Hashem the way it should be pronounced, once every seven years. 2
Yerushalmi, Yoma 3:7: When the Kohen Gadol on Yom Kipur pronounced the Name of Hashem the way it should be pronounced, those who heard it did not move from the spot before they forgot it - since the Torah writes "Zeh Shemi l'Olam."
What are the implications of "v'Zeh Zichri l'Dor Dor"?
Rashi: Hashem taught Moshe the way it must be pronounced. 1
Ramban #1: This refers to "Elokei Avraham... Yitzchak... Yaakov" mentioned here. It is a promise that Hashem will never forget the covenant that He made with the Avos, and therefore, for all generations, whenever one calls him using the phrase "Elokei Avraham, Elokei Yitzchak v'Eilokei Yaakov," Hashem will answer his Tefilos.
Ramban #2 (according to Kabalah): "Zeh Shemi l'Olam" refers to "Elokei Avraham and Elokei Yitzchak;" and "v'Zeh Zichri l'Dor Dor" to "Elokei Yaakov."
Rashbam: "Zeh Shemi l'Olam" refers to the Name 'Ehkyeh;' and "Zeh Zichri l'Dor Dor" to the Name Havayah. 2
Seforno: This refers to the Name 'Adnus,' 3 which denotes that He preceded the world and that He is eternal (unchanging). 4
Kidushin 71a: 'The Torah writes "Zeh Shemi" and "Zeh Zichri." Ha'Kadosh-Baruch-Hu said, 'I am written with 'Yud' 'Hey' but pronounced with 'Alef' 'Dalet.'
Rashi: All this is also inherent in the Pasuk, "Hashem Shimcha l'Olam, Hashem Zichrecha l'Dor va'Dor" (Tehilim 135:13).
The Rashbam adds an explanation to the Name Havayah and to the current Pesukim by means of the superposition 'At-Bash,' because it is not something that one may reveal to 'the man in the street.'
Ramban: Which is the way Hashem's Name is pronounced, which implies Malchus, kingship.
Seforno: Something that the Chachamim of all generations understood.
QUESTIONS ON RASHI
Rashi writes: "'This is My Name l'Olam' - [The word is written] deficient, [without] a Vav, [meaning] 'conceal it' (l'Alem); it should not be read as it is written!" Why must the Name Havayah be concealed, and read using the name of Hashem's mastery (Adnus) instead?
Maharal (Netzach Yisrael Ch. 42, p. 173): The physical world that we inhabit, is like a curtain that separates between Hashem and man. It is fitting that we substitute the Name meaning Adon ha'Kol (mastery), which indicates this separation, just like a slave is by definition set apart from the master.
Rashi writes: "[The word "l'Olam" is written] deficient... 'conceal it' (l'Alem); it should not be read as it is written!" Why, in the future, will it be permitted to pronounce the Name?
Maharal (Netzach Yisrael Ch. 42, p. 173): In the World-to-Come, man will no longer be physical (refer to 3:15:2.1:1), but more similar to an angel. Therefore, he will be able to pronounce the Name. 1
Maharal: Whereas in this world, our relationship to Hashem is like that of a servant to his master (i.e. with separation); in the future it will be a relationship in common, like a child to a father. Maharal (Chidushei Agados Vol. 2, p. 150, to Kidushin 71a) - In the Mikdash as well, our attachment to Hashem is on a higher level, and the Name may be pronounced there.
Rashi writes: "[The word "l'Olam" is written] deficient... 'conceal it (l'Alem)!'" The Gemara (Kidushin 71a) tells us that the Sages would transmit the secrets of the Name, to those students who were worthy, once in seven years; and some say twice in seven. Why these numbers?
Rashi writes: '"V'Zeh Zichri' (lit. My mention) - Hashem taught Moshe how the Name is [to be] read." But why is it permitted to write the Name Havayah; why is writing any different than pronouncing;?
Maharal (Chidushei Agados Vol. 2, p. 150, to Kidushin 71a): Writing is about Hashem's true self; but reading it out follows how He is comprehended by His creations (and therefore, in this world, we must use the Name of Adon ha'Kol). 1
Maharal (Netzach Yisrael Ch. 42, p. 173): In this world, upon hearing good news, we recite "ha'Tov v'ha'Meitiv;" while upon bad tidings we recite "Dayan ha'Emes." In the World-to-Come, even upon the latter, we will recite "ha'Tov v'ha'Meitiv" (Pesachim 50a). This is not due to (any change from) Hashem, but rather due to our perspective. Refer to 3:15:2.1:1, and 3:15:2.2:1 and its note.
Rashi writes: "Hashem taught Moshe how the Name is [to be] read." Does this change have an effect upon how Hashem conducts the world?
Maharal (Chidushei Agados Vol. 2, p. 223, to Sanhedrin 99a): When the Name is not read as it is written, His connection to the world is incomplete. 1 Therefore, the world follows the natural order. 2 But in the days of Mashiach, miracles will be the world order -- because the Name will be read as it is written.
See 3:15:3.1:1. The fact that we pronounce the Name differently, shows that here is a disparity between the way Hashem bestows upon the world, and how the creations comprehend and receive that influence. (EK)
As above, the physical serves as a screen dividing between Hashem and His creations (3:15:2.1:1).
Rashi writes: "'Conceal it' (l'Alem); it should not be read as it is written!" Someone who pronounces the Name by its letters has no portion in the World-to-Come (Sanhedrin 90a). Why does this deserve such a severe punishment?
Maharal (Chidushei Agados Vol. 3, p. 233, to Sanhedrin 101a): The Name of Havayah is at a hidden, concealed level; just as Olam ha'Ba is described as "The great good that Hashem has concealed" (Tehilim 31:20). This is not a physical sin, but an intellectual one (i.e. not in deed, but in outlook 1 ). So too, its punishment comes in Olam ha'Ba, which is not physical.
Refer to 3:15:2.1:1, and 3:15:2.2:1 and its note.
