In the third Perek of this weeks Parsha,
we find Moshe in a fascinating dialogue with G-d, initiated by the
scene of the burning bush. Here, in one of the most enigmatic
scenes in the Torah, Moshe raises question after question to G-d,
over a span of seven days according to the Midrash, attempting to
convince HaShem that he is not the appropriate choice to lead the
Jewish people out of Mitzrayim.
In the midst of this discourse, Moshe
inquires of G-d�s name. As we read in verse 13, �Behold I will come
to the Bnai Yisrael and I will say to them, �The G-d of your
fathers has sent me� And they will say to me �What is His name?�
What should I tell them?�
Just as peculiar as the question, is
HaShem�s response to Moshe. Over a span of three Pesukim, G-d
provides Moshe with a long response, filled with numerous enigmatic
messages.
If we look at the text, we might notice
that G-d actually replies to Moshe�s question with three different
answers.
1. Eheyeh asher Eheyeh, I will be which
I will be
2. Eheyeh Shalchani Alaychem - I will
be sent me to you
3. The G-d of your fathers, The G-d of
Avraham, the G-d of Yitzchok, and the G-d of Yaakov sent me to you.
This is My name forever, and this shall be a remembrance from
generation to generation.
The
entire section pleads for interpretation. Why does Moshe need to
provide the Bnei Yisrael with a name for G-d? Do we think that they
had forgotten their history just a few generations after the
passing of the Shevatim? And why does HaShem provide Moshe with
three different answers.?
Perhaps HaShem is trying to teach Moshe,
and the Jewish person Me�dor Ledor, an important lesson about mans
relationship with HaShem.
The Torah Temmima quoting the Midrash,
explains that G-d, in His initial answer, informs Moshe that he
should not tell the entire Bnei Yisrael all of the names that He
listed. Rather, we might say, each response that G-d provided, was
geared toward a different group of people.
The first was for Moshe himself, or
perhaps the special few who feels G-d presence with them at all
times. �I will be which I will be� This �definition� of G-d�s name,
speaks to those special individuals, who incessantly and
continually feel G-d�s presence in their life. Both in good times,
and in bad, their connection with their Creator is a constant. G-d
tells these people that �Just as I have always been a part of your
life, so will I continue to be whenever you call Me.�
The second definition is �I will be sent
me to you.� This name was intended for the masses, as the Torah
Temima explains. Most people, despite their reverence for their
religion and the Al-Mighty, unfortunately fail to see and feel G-d�s
presence in their lives at all times. For these people, their
relationship with G-d becomes heightened during times of crisis.
When G-d sends them a message, they know immediately how and where
to respond. And when they cry out, HaShem promises, He will always
answer.
In distress you called out and I released
you.
Finally we have the G-d of our
forefathers. �This is My Name forever, and a memory for
generations.� With this statement, G-d �defines� Himself, to the
individuals who perhaps don�t necessarily feel His role in their
lives. These are the Jews at heart, the people who connect with
their religion through the tradition of their parents and
grandparents. Perhaps not observantly religious, these Jews
identify themselves as a proud member of the faith.
Moshe asks G-d a very simple question.
The people, he explains, have suffered a great deal. Many of them
have different levels of faith and connection. How will they call
you? Will they be able to relate to you? As G-d �introduces�
Himself to the masses of the Jewish people, He is also proclaiming
a fundamental principal in our faith. The people at this time were
in the midst of a long suffering exile. Whoever you are, G-d
explains, and wherever you are physically and spiritually, I will
always be there for you.
G-d is close to all who call Him. To all
that call to him with sincerity.
