What is Hashem telling Moshe, with the distinction between Keil Shakai and Havayah?
Rashi #1 and Rashbam: Elaborating on His previous statement, Hashem is telling Moshe that, although He promised the Avos (to take their children out of Egypt and to give them Eretz Cana'an, 1 He did not reveal Himself to them with the Name Havayah (which has connotations of keeping His promises) but with the Name Keil Shakai. 2 Now, however, He was revealing Himself with the Name Havayah, which meant that He was about to keep that promise. 3
Rashi #2 (in 6:9) and Ramban #3: Hashem was bemoaning the loss of the irreplaceable Avos, who did not query Him, 4 even though He only appeared to them with the Name Keil Shakai; 5 yet Moshe, who had already been informed that he would witness the Name Havayah, is querying Him. 6
Rashi #3 (in Machzor Vitri): "Keil Shakai" is the Name that denotes Midas ha'Gevurah, which is synonymous with Midas ha'Din - whereby Hashem deals with a person strictly - 'k'Chut ha'Sa'arah,' to the letter of the law, without mercy; whereas "Hashem" denotes mercy and compassion, which Hashem was about to employ in His dealings with Klal Yisrael.
Ramban #1 (according to the Ibn Ezra) 7 : Keil Shakai 8 denotes that Hashem dealt with the Avos within the realm of nature (including the miracles), whereas Havayah denotes the era of supernatural miracles, which was now beginning. 9
Ramban #2 and Targum Yonasan: Keil Shakai denotes an unclear vision (Ispaklaryah she'Einah Me'irah), 10 and the Name Havayah, a clear vision (Ispaklaryah ha'Me'irah). 11
Seforno: He was informing Moshe that, not only did He create the world, but that He maintains all of His creations, 12 since nothing can exist other than by His ongoing grace.
Targum Onkelos: He was informing Moshe that He did not reveal the Name Havayah to the Avos, 13 only that of Keil Shakai.
Oznayim la'Torah: Moshe was afraid that Yisrael were not worthy of redemption 14 - and suspected that the Shibud got worse because of Yisrael's sins. So Hashem explained to him that He was coming to him with the Name Havayah, the Midah of Rachamim which enables Him to keep His promise, even if the recipient is unworthy. 15
Rashi (to 6:4): To Avraham in Lech-Lecha (Bereishis 17:8), to Yitzchak in Toldos (Bereishis 26:3) and to Yaakov in Vayishlach (Bereishis 35:11) - a promise made but not yet fulfilled..
Which meant that the Avos would not witness the fulfillment of that promise.
In other words, Moshe was about to witness what the Avos did not merit to see. See also Rashi in Pasuk 9.
See also Ba'al ha'Turim DH 'Va'era El Avraham.'
Hadar Zekenim (to 6:2), Riva: If the praise of the Avos is that they did not ask Hashem's name, the Pasuk should say so! Also, Hashem told them the name Havayah. What is the praise that they did not ask? Rather, Rashi's first Perush is primary.
See Sifsei Chachamim. In brief, now that Hashem had appeared to him with the Name Havayah, Moshe ought to have understood that He would have mercy on Yisrael, and that He would perform with them wonders and save them. And that is what he should automatically have passed on to Yisrael.
Who explain that the 'Beis' of "b'Keil Shakai" carries forward to "u'Shemi Hashem" (implying "uvi'Shemi Hashem"), with reference to the two different methods of approach that Hashem used with the Avos and with Moshe. See Ramban DH 'v'Hinei.'
Which means that Hashem harnesses and overrides the Mazalos - but without changing the laws of nature (which He only does using the Name Havayah).
Ramban: With which He appeared to the Avos. Ha'Emunah v'ha'Bitachon Perek 6 - this is the display of honor with which He will appear to future prophets. Only Moshe attained the Kisei (ha'Kavod), which is like the body of the Neshamah.
With which He appeared to Moshe (see Ramban, DH 'v'Al Derech ha'Emes.'
This is the explanation that Rashi rejects. See also Ramban (to 6:2, DH 'va'Yedaber Elokim').
Oznayim la'Torah: As Chazal said in Shabbos 55a, 'Hashem never made a promise to do good and retracted.'
"U'Shemi Hashem" - Wouldn't it be clearer to reverse the order, 'Va'Hashem Shemi'?
Maharal (Ohr Chadash p. 110, to Esther 2:5 "u'Shemo Mordechai"): The order is specific. For Hashem, and likewise for Tzadikim, the word "Shem" precedes their proper name; whereas for Resha'im, their own name comes first. 1 One's name indicates one's essence. A Tzadik does not deviate from the track Hashem has placed him on; we know what to expect even before we meet him. A Rasha on the other hand has deviated; so we won't know his essence until we catch up to the imposter himself!
E.g., "Naval was his name" (Shmuel I 25:25).
Why did Hashem mention each of the Avos individually?
Rashi: Because He made the promise to save their children to each one independently. 1
The Pasuk implies that Hashem revealed himself to each of the Avos with the name 'Shakai.' But we do not find this regarding Yitzchak?
Rashi (to 6:4); Hadar Zekenim: Hashem said to Yitzchak, "I will fulfill the oath that I took to Avraham" (Bereishis 26:3); and the oath that He made to Avraham was with the name Shakai.
QUESTIONS ON RASHI
Rashi writes: "'I appeared' (Va'era) - to the forefathers." Why does Rashi add this? (The Pasuk is about to say this explicitly!)
Gur Aryeh: The preceding verse concluded, "I am Hashem;" and Rashi commented, "I am faithful... to fulfill My word that I spoke to the early forefathers (Avos ha'Rishonim)." Rashi sets up our Pasuk as a continuation, to explain what exactly His word to them was.
Rashi writes: "'B'Kel Shakai' - I assured them with promises...." What does Rashi mean?
Gur Aryeh: The point is not that Hashem identified Himself to the Avos by this Name, when He Made promises. Rather, the Name in itself conveys that Hashem makes a promise. 1
Rashi writes: "'B'Kel Shakai' - I assured them with promises; in all of which I said, 'I am Kel Shakai!'" Why is it significant whether the promise came by this Name, or one of Hashem's other Names? Why is this Name associated with the Avos?
Gur Aryeh: The Name "Kel Shakai" means, "My Divinity is sufficient (Dai), to sufficiently provide for everyone who wishes" (see Rashi to Bereishis 17:1). When Hashem appeared to the Avos with this Name, it related to His promises - meaning, 'I can promise, and fulfill!' 1
Maharal #1 (Gevuros Hashem Ch. 30, p. 118): The Name "Kel Shakai" means that Hashem provides beneficence to all of existence, perfectly - neither lacking, nor extra, but rather sufficient (Dai). That is why the Avos cleaved to this Name; it was through them that Hashem influenced the world; and He granted them an entire nation. 2
Maharal #2 (ibid.): The Name means that had Hashem not said to the world, 'Enough!' (Dai), heaven and earth would have continued expanding ad infinitum. Hashem, who is all-encompassing (Dai) in His Divinity, emplaced a boundary upon His creations - thus including all of them. 3 The Avos had this Midah, in that they include all of their descendants.
Maharal #3 (ibid.): The Name means that He is so sufficient, that the world and all of its content is unworthy of His Divinity. 4 The Avos also had this Midah; they are the cause of their descendants (whereas the descendants are not worthy in their own right to justify the Avos).
Maharal (Be'er ha'Golah, Be'er #2 p. 27): The name "Kel Shakai" means that Hashem trounces the systems of nature; He changes them by mention of His name (compare to Ramban to 6:2). Looking deeper, this refers not to the cancelation of the laws of nature, but rather to controlling them. Perhaps this is the meaning of this Name - that even the natural order runs according to the Divine Will. (EK)
Maharal (Gevuros Hashem Ch. 30, p. 118): Thus, when Hashem assured the Avos that they would have children, it was with the name Shakai.
This comment is difficult to understand. Perhaps it can be explained in light of Maharal (Gevuros Hashem Ch. 53, p. 231) - Hashem is called "Ha'Makom" (as in "Baruch Ha'Makom" in the Hagadah), because a location must be larger than its contents. So too, Hashem encompasses everything that exists, and is infinitely greater as well. Also see Maharal (Ner Mitzvah, p. 25) - The text of Kedushah, "Blessed is the Glory of Hashem, from His place" (Yechezkel 3:12), means that the world cannot receive His full glory, only some part thereof. This is comparable to a torch; the flame fully takes hold of the fuel, but the torch cannot hold the entire fire. Perhaps this is Maharal's intent here was well. (EK)
Maharal: The creation (Alul) is not sufficient (to justify) the cause (Ilah).
Rashi writes: "'B'Kel Shakai' - I assured [the Avos] with promises.... '" Why did Hashem now address Moshe, in contrast, with the Explicit Name (Havayah)?
Maharal (Gevuros Hashem Ch. 30, p. 118): The Specific Name, Havayah, expresses Hashem's unity. He is apart and distinct from everything; He transcends everything (Nivdal), and is not dependent upon any other. So too, was Moshe distinct from all other men, unique in the sense that no later prophet would equal him. 1
Refer to 3:15:1.01:1 and 3:15:1.01:2.
Rashi writes: "[But by] My Name, Hashem, I was not known to them - ... [I.e., I did not let them] recognize Me by My Midah of truth... for I promised to them, but did not fulfill!" But this was not due to any lack of faithfulness on Hashem's part; but rather simply because the time to fulfill the promises had not yet arrived!
Gur Aryeh: Nevertheless, the Avos were not privileged to personally experience this Midah of truth.
Rashi writes: "[But by] My Name, Hashem, I was not known to them - ... For I promised to them, but did not fulfill!" Mizrachi asks - Does Rashi need to "prove" Hashem's words?
Gur Aryeh: When Hashem speaks on His own behalf, He does bring proof for His words (so this is appropriate here). 1
Perhaps the reason is as Maharal writes (in Gevuros Hashem Ch. 52, p. 223) - Yedi'ah (knowledge) is acquired from sensory input, which is then sent for comprehension. It is therefore always preferable to bring a tangible example to support an idea.
Rashi writes: "'U'Shemi Hashem...' - ... I did not let them recognize Me by My Midah of Truth, for which My Name is Hashem." What is Rashi telling us? Specifically, the contrast that the Pasuk draws between the two Names (Kel Shakai, and the Name Havayah) is not parallel! a. "B'Kel Shakai" ("by My name, etc.") has a Beis prefix, whereas "U'Shemi Hashem" does not? b. The verbs are also different; Hashem "appeared" (Va'Era) by the Name Kel Shakai... but he "was not known" (Lo Noda) in the Name Hashem?
Gur Aryeh (to 6:9): The Name Havayah is more than an expression of one of Hashem's Midos; it conveys Hashem's True Self ("Yedi'as Atzmuso, Yisbarach"). Had the verse said, 'Uvi'Shemi Hashem Lo Noda'ti' (by My Name etc.), it would mean only that the Avos did not know Hashem by the Midah inherent in this Name. 1 Rather, our verse means, "and I, Whose Name is Hashem, My True Self was not known to them." 2 Likewise, the term Yedi'ah is used only regarding the Name Havayah, for it is only understanding this Name which means clear, true recognition of Hashem.
Rashi (to 6:9): Our verse does not say 'Lo Hoda'ti,' but rather "Lo Noda'ti." The Avos surely did know about the Name Havayah; Hashem had said it to Avraham in Bereishis 15:7! Maharal adds (Gur Aryeh (loc. cit.); Gevuros Hashem (Ch. 30, p. 117)) - What the Avos were not privileged to know, was the Name's meaning! It was only the Name Kel Shakai that the Avos knew and understood fully.
Rashi writes: "I assured them with promises; in all of which I said, 'I am Kel Shakai!'... I promised to them, but did not fulfill." Why does the Torah emphasize this here, as a preface to the Redemption from Egypt?
Maharal (Gevuros Hashem Ch. 30, p. 117): the Avos did not question Hashem's conduct with them (see Rashi to 6:9), and they had faith in Him even without personally seeing the fulfillment of His promises. So too, Hashem would now redeem the Bnei Yisrael - despite that their conduct made them unworthy of being redeemed.
