The Weekly Dvar Torah
Volume I Issue #34
G-d's Ever Changing Names
Shemos
Adapted from the wisdom of Rav Meir Simcha HaCohen of Dvinsk from the Meshech Chochmoh and Rav Tzadok HaCohen from Pri Tzadik and other works.
By Rav Yitzchak Schwartz Rosh Yeshiva Orchos Chaim Jerusalem
yschwartz@orchos.org.
This publication, Zichron Yehoshua, is in memory of Yehoshua Yakov ben Moshe-Jeffrey Nussbaum through a generous grant from Dr. Eric Nussbaum and family.
This issue is dedicated to the Israeli soldiers and civilians who stand courageously in harm's way. May Hashem protect them and all of Israel
In their famous dialogue at the burning bush, Hashem instructs Moshe to return to Egypt and inform the Jews of their impending Exodus from Egypt. The Torah then relates that Moshe asked Hashem the following question: "Moshe said to Hashem, 'Behold [when] I will come to the children of Israel and say to them – the G-d of your fathers sent me to you – they will respond to me, 'What is His name?' what shall I answer them?' Hashem said [to Moshe] 'I Will Be' as 'I Will Be' and then [Hashem] said: so you should say to the children of Israel 'I Will Be' sent me to you." (Shemos 3:13-14)
These verses seem perplexing. Why was Moshe so certain that the Jewish people would ask him the name of the Almighty? Moreover, did they not know the name of Hashem prior to Moshe's arrival? Rav Tzadok HaCohen of Lublin explains that the Jews in Egypt had been profoundly influenced, by the idolatrous beliefs and licentious lifestyle of the Egyptian nation. Well aware of their spiritual malady, the Jews would most likely not consider themselves worthy of redemption. Everything that they knew about the ways of the G-d of their forefathers precluded the prospect of an imminent redemption given their lowly, iniquitous state. The people would be skeptical of Moshe's claim that they were on the verge of salvation. They would therefore demand that Moshe reveal which previously unknown attribute of Hashem would enable their redemption despite their unworthiness. It should be noted that G-d has numerous names. When discussing these names we must bear in mind that each one of them alludes to a specific divine attribute, i.e. a way in which Hashem interacts with the world and especially with His chosen nation. Hashem's answer to Moshe was cryptic –"say to them 'I Will Be'…". What type of divine attribute does this name refer to?
To answer these questions, Rav Tzadok cites an interesting medrash. Our sages explained the name 'I Will Be' means that there is a reciprocal relationship between Hashem and His people, – "I will be with you as you will be with me". As an example the medrash states that if we are charitable, Hashem will respond in kind by opening His treasures of goodness for us. Rav Tzadok points out that it seems difficult to reconcile the medrash's explanation of the words in this verse with its actual language because Hashem refers only to himself in informing Moshe of his name. There is no mention of us in the verse. The medrashic interpretation would fit if the verse were to read: "I Will Be – as you will be", meaning that Hashem's approach to us reflects our own conduct. However the wording "I Will Be as I Will Be" – does not seem to put across this concept.
Rav Tzadok proposes an explanation of this medrash by utilizing an idea found in another medrash. The medrash states that the Jewish people had a tradition that in the event that a would-be savior come and inform them of their imminent redemption, he would introduce his mission with the following Hebrew words "pakod – yifkod" meaning Hashem will 'remember – will [certainly] remember'. These words were originally used by Yosef in Breishis 50:24 where it says "Josef said to his brothers '[although] I will die [now] Hashem will remember – [certainly] remember you and will bring you out from this land to the land that He swore to Avraham and to Yiztchak and to Yakov." In accordance with this tradition Hashem assured Moshe that if he would mention the phrase with the double language of 'remember' the Jewish people would believe in him and accept his leadership. The Ramban raises an obvious question. Since this was such a widely known tradition any impostor could utter these key words "pakod – yifkod" in a ploy to attain the prestige and power accorded to a messiah while at the same time planting futile hopes of redemption in the hearts of the Jewish people. How were the Jews to know for sure which person was indeed Hashem's bona-fide emissary?
Rav Tzadok answers the Ramban's question on the medrash based on the principle he explained earlier, namely that there is a reciprocal relationship between Hashem and us. Hashem's relationship with us often manifests itself as a mirror image of the manner in which we connect with him; I Will Be with you as you will be with me. When the Jewish people strengthen their faith, hope and anticipation for the redemption it evokes Hashem's desire to bring about the fulfillment of his promise to our forefathers to redeem us from bondage. According to their tradition of the double declaration of the words 'remember' would ignite the sparks of belief and yearning for the redemption that Hashem promised to their forefathers. For this reason there was no concern that an impostor would utter the words and immediately be accepted by the people. The people understood that if his words did not produce a surge of faith and yearning in their hearts they would know that he was a false messiah and should be rejected.
Indeed, this is exactly what took place. Hashem instructed Moshe to tell the elders "pakod pokadti – I [Hashem] remember, have [certainly] remembered you" (3:16) When the people heard Moshe utter the two words of remembrance they were filled with faith and inspiration. 4:31 "The people believed and they heard that Hashem remembered the children of Israel and he saw their suffering and they bowed [down to the ground]." The people believed in Moshe because they not only heard the double utterance of the words "pakod", but felt deep in their hearts the spiritual force that these words were intended to generate in preparation for their immanent redemption.
Rav Tzadok goes on to explain that these words, when uttered from the mouth of the genuine redeemer, had the supernatural power to penetrate the hearts of the Jewish people regardless of their lack of merit. The amazing potency of those two words is somewhat of a mystery. The medrash refers to these words as the "secret of the redemption". The secret power of these words was revealed to Avraham, who later passed it on to Yitzchak and subsequently to Yakov. Yakov then passed it on to Yosef and his brothers. Finally, when Moshe uttered these incredible words, infused as they were with the spiritual force of redemption, the Jewish people were empowered with an extraordinary strength of emunah and bitachon – belief and trust. Their hearts, which until that point were so darkened by the physical and spiritual oppression of Egypt, were suddenly filled with the light of redemption.
This phenomenal transcendental light was a gift of supreme kindness from Hashem. Hashem, in his infinite mercy, wanted to uplift the Jewish people and fill their saddened and gloomy hearts with emunah and bitachon. Despite the fact that the children of Israel were not worthy of redemption, if they could awaken the strength of emunah and bitachon in their hearts, Hashem would remember his promise of redemption. By activating his amazing attribute – I Will Be… with you as you will be with me, Hashem assured them that he would fulfill his promise redemption.
Now we can better understand why the verse reads "I Will be as I will be." There are times when we are unworthy of Hashem's kindness and miracles. Yet, there is still a way to receive Hashem's blessings and protection through the remarkable divine attribute of: 'I Will Be with you as you will be with me'. At times Hashem, in recognition of our potential for good actually takes the initiative and wakes up our hearts, giving us a newfound sense of spiritual fortitude that will in turn activate his love and goodwill towards us.
In light of this we can gain an even deeper appreciation of our sages' interpretation of "I Will Be as I Will Be". With boundless mercy and kindness Hashem informs us that – I [Hashem] will take the first step to awaken your empty hearts – hence I Will Be as I Will Be. I will enter your hearts and imbue them with a new sense of enlightenment and sanctity. This newfound spiritual awakening will then evoke my love and blessing that I desire to bestow upon you – I Will Be with you as you will be with me. This is the message that Hashem told Moshe to convey to the Jewish people. Open your hearts to my presence and I will be with you.
We can arouse Hashem's good will by changing the way we relate to him. The name "I Will Be..." teaches us that we can exert influence over which one of Hashem's infinite attributes (as conveyed by His countless names) will be active in his relationship with us. When the hearts of the Jewish people are filled with emunah and bitachon it can bring about miraculous events beyond anything we could ever expect.
By Rav Yitzchak Schwartz Rosh Yeshiva Orchos Chaim Jerusalem
yschwartz@orchos.org.
This publication, Zichron Yehoshua, is in memory of Yehoshua Yakov ben Moshe-Jeffrey Nussbaum through a generous grant from Dr. Eric Nussbaum and family.
This issue is dedicated to the Israeli soldiers and civilians who stand courageously in harm's way. May Hashem protect them and all of Israel
In their famous dialogue at the burning bush, Hashem instructs Moshe to return to Egypt and inform the Jews of their impending Exodus from Egypt. The Torah then relates that Moshe asked Hashem the following question: "Moshe said to Hashem, 'Behold [when] I will come to the children of Israel and say to them – the G-d of your fathers sent me to you – they will respond to me, 'What is His name?' what shall I answer them?' Hashem said [to Moshe] 'I Will Be' as 'I Will Be' and then [Hashem] said: so you should say to the children of Israel 'I Will Be' sent me to you." (Shemos 3:13-14)
These verses seem perplexing. Why was Moshe so certain that the Jewish people would ask him the name of the Almighty? Moreover, did they not know the name of Hashem prior to Moshe's arrival? Rav Tzadok HaCohen of Lublin explains that the Jews in Egypt had been profoundly influenced, by the idolatrous beliefs and licentious lifestyle of the Egyptian nation. Well aware of their spiritual malady, the Jews would most likely not consider themselves worthy of redemption. Everything that they knew about the ways of the G-d of their forefathers precluded the prospect of an imminent redemption given their lowly, iniquitous state. The people would be skeptical of Moshe's claim that they were on the verge of salvation. They would therefore demand that Moshe reveal which previously unknown attribute of Hashem would enable their redemption despite their unworthiness. It should be noted that G-d has numerous names. When discussing these names we must bear in mind that each one of them alludes to a specific divine attribute, i.e. a way in which Hashem interacts with the world and especially with His chosen nation. Hashem's answer to Moshe was cryptic –"say to them 'I Will Be'…". What type of divine attribute does this name refer to?
To answer these questions, Rav Tzadok cites an interesting medrash. Our sages explained the name 'I Will Be' means that there is a reciprocal relationship between Hashem and His people, – "I will be with you as you will be with me". As an example the medrash states that if we are charitable, Hashem will respond in kind by opening His treasures of goodness for us. Rav Tzadok points out that it seems difficult to reconcile the medrash's explanation of the words in this verse with its actual language because Hashem refers only to himself in informing Moshe of his name. There is no mention of us in the verse. The medrashic interpretation would fit if the verse were to read: "I Will Be – as you will be", meaning that Hashem's approach to us reflects our own conduct. However the wording "I Will Be as I Will Be" – does not seem to put across this concept.
Rav Tzadok proposes an explanation of this medrash by utilizing an idea found in another medrash. The medrash states that the Jewish people had a tradition that in the event that a would-be savior come and inform them of their imminent redemption, he would introduce his mission with the following Hebrew words "pakod – yifkod" meaning Hashem will 'remember – will [certainly] remember'. These words were originally used by Yosef in Breishis 50:24 where it says "Josef said to his brothers '[although] I will die [now] Hashem will remember – [certainly] remember you and will bring you out from this land to the land that He swore to Avraham and to Yiztchak and to Yakov." In accordance with this tradition Hashem assured Moshe that if he would mention the phrase with the double language of 'remember' the Jewish people would believe in him and accept his leadership. The Ramban raises an obvious question. Since this was such a widely known tradition any impostor could utter these key words "pakod – yifkod" in a ploy to attain the prestige and power accorded to a messiah while at the same time planting futile hopes of redemption in the hearts of the Jewish people. How were the Jews to know for sure which person was indeed Hashem's bona-fide emissary?
Rav Tzadok answers the Ramban's question on the medrash based on the principle he explained earlier, namely that there is a reciprocal relationship between Hashem and us. Hashem's relationship with us often manifests itself as a mirror image of the manner in which we connect with him; I Will Be with you as you will be with me. When the Jewish people strengthen their faith, hope and anticipation for the redemption it evokes Hashem's desire to bring about the fulfillment of his promise to our forefathers to redeem us from bondage. According to their tradition of the double declaration of the words 'remember' would ignite the sparks of belief and yearning for the redemption that Hashem promised to their forefathers. For this reason there was no concern that an impostor would utter the words and immediately be accepted by the people. The people understood that if his words did not produce a surge of faith and yearning in their hearts they would know that he was a false messiah and should be rejected.
Indeed, this is exactly what took place. Hashem instructed Moshe to tell the elders "pakod pokadti – I [Hashem] remember, have [certainly] remembered you" (3:16) When the people heard Moshe utter the two words of remembrance they were filled with faith and inspiration. 4:31 "The people believed and they heard that Hashem remembered the children of Israel and he saw their suffering and they bowed [down to the ground]." The people believed in Moshe because they not only heard the double utterance of the words "pakod", but felt deep in their hearts the spiritual force that these words were intended to generate in preparation for their immanent redemption.
Rav Tzadok goes on to explain that these words, when uttered from the mouth of the genuine redeemer, had the supernatural power to penetrate the hearts of the Jewish people regardless of their lack of merit. The amazing potency of those two words is somewhat of a mystery. The medrash refers to these words as the "secret of the redemption". The secret power of these words was revealed to Avraham, who later passed it on to Yitzchak and subsequently to Yakov. Yakov then passed it on to Yosef and his brothers. Finally, when Moshe uttered these incredible words, infused as they were with the spiritual force of redemption, the Jewish people were empowered with an extraordinary strength of emunah and bitachon – belief and trust. Their hearts, which until that point were so darkened by the physical and spiritual oppression of Egypt, were suddenly filled with the light of redemption.
This phenomenal transcendental light was a gift of supreme kindness from Hashem. Hashem, in his infinite mercy, wanted to uplift the Jewish people and fill their saddened and gloomy hearts with emunah and bitachon. Despite the fact that the children of Israel were not worthy of redemption, if they could awaken the strength of emunah and bitachon in their hearts, Hashem would remember his promise of redemption. By activating his amazing attribute – I Will Be… with you as you will be with me, Hashem assured them that he would fulfill his promise redemption.
Now we can better understand why the verse reads "I Will be as I will be." There are times when we are unworthy of Hashem's kindness and miracles. Yet, there is still a way to receive Hashem's blessings and protection through the remarkable divine attribute of: 'I Will Be with you as you will be with me'. At times Hashem, in recognition of our potential for good actually takes the initiative and wakes up our hearts, giving us a newfound sense of spiritual fortitude that will in turn activate his love and goodwill towards us.
In light of this we can gain an even deeper appreciation of our sages' interpretation of "I Will Be as I Will Be". With boundless mercy and kindness Hashem informs us that – I [Hashem] will take the first step to awaken your empty hearts – hence I Will Be as I Will Be. I will enter your hearts and imbue them with a new sense of enlightenment and sanctity. This newfound spiritual awakening will then evoke my love and blessing that I desire to bestow upon you – I Will Be with you as you will be with me. This is the message that Hashem told Moshe to convey to the Jewish people. Open your hearts to my presence and I will be with you.
We can arouse Hashem's good will by changing the way we relate to him. The name "I Will Be..." teaches us that we can exert influence over which one of Hashem's infinite attributes (as conveyed by His countless names) will be active in his relationship with us. When the hearts of the Jewish people are filled with emunah and bitachon it can bring about miraculous events beyond anything we could ever expect.