AND THE ANGEL OF THE ETERNAL APPEARED UNTO HIM IN A FLAME OF FIRE. Because Scripture originally states, And the angel of the Eternal appeared, and then it goes on to say, And when the Eternal saw that he turned aside to see, G-d called unto him,¹³⁵ Rabbi Abraham ibn Ezra explained that elohim mentioned here [in the second verse] is the angel mentioned [in the first], as in the verse, For I have seen ‘elohim’ face to face.¹³⁶ The expression, I am the G-d of thy father,¹³⁷ is a case of the deputy speaking in the name of Him Who sent him.¹³⁸ But this is not correct. Moses the greatest in prophecy, would not have hidden his face from an angel [as is related in Verse 6]. Our Rabbis have said in Bereshith Rabbah:¹³⁹ “Angel. This refers to the angel Michael. Wherever Rabbi Yosei Ha’aruch¹⁴⁰ was seen, people would say, ‘There is Rabbeinu Hakadosh.’ Similarly, wherever the angel Michael appears, there is also present the Glory of the Divine Presence.” The Rabbis intended to say that at first, the angel Michael appeared to Moses, and there was also the Glory of the Divine Presence, but Moses did not see the Glory, as he had not duly prepared his mind for prophecy. When he duly prepared his heart for it and he turned aside to see, then the vision of the Divine Presence revealed itself to him, and G-d called unto him out of the midst of the bush.¹³⁵

footnotes: ¹³⁵ Verse 4. ¹³⁶ Genesis 32:31. The reference there is to an angel. See Ramban on Verses 26 and 30, there. ¹³⁷ Verse 6. ¹³⁸ See Vol. I, p. 260, for a similar instance. ¹³⁹ Bereshith Rabbah 97:4. The complete quote mentioned here by Ramban is found in Shemoth Rabbah 2:8. ¹⁴⁰ Literally: “Rabbi Yosei the tall one.” He was an outstanding pupil of Rabbeinu Hakadosh, or Rabbi Judah the Prince, redactor of the Mishnah. ¹³⁵ Verse 4.

AND, BEHOLD, THE BUSH ‘BO’EIR’ (BURNED) WITH FIRE. [The word bo’eir] has the same meaning as doleik (burning),¹⁴¹, and in Verse 3 it says that Moses asked, why the bush is not ‘yiv’ar’? Ramban explains that in the first case, bo’eir has the same meaning as doleik (burning), while yiv’ar means “consumed.” i.e., [the bush] was in the midst of a burning fire, and it is like the verse, and the fathers ‘m’va’arim’ the fire,¹⁴² meaning, “kindling” and burning the wood with fire. But the expression, *why the bush is not ‘yiv’ar’?*¹⁴³ means, “why is it not consumed and wasted?” Similarly, As flax that was ‘ba’aru’ with fire¹⁴⁴ means “consumed.” And so is the opinion of Onkelos, who translated the first [bo’eir] as bo’eir (burning), and the second one [yiv’ar] as mitokad, [the Aramaic word for “consumed”]. It may be that yiv’ar has the same meaning as in the verses, *‘Uvi’arta’ (So shalt thou put away) the evil from the midst of thee;*¹⁴⁵ Then a man useth it ‘l’va’eir’ (for fodder).¹⁴⁶ or eat up the bush altogether?” Such is the style of the Sacred Language to use [one term in the same instance with two different meanings], as in the verse: They rode on thirty ‘ayarim’ (ass colts) and they had thirty ‘ayarim’ (cities).¹⁴⁷ has two separate meanings in the same verse. In the instance before us here, the Hebrew root bo’eir is used with two separate meanings: burning, and consuming or removing.

footnotes: ¹⁴¹ Ramban’s intent is to solve this difficulty: In the verse before us it says, and, behold, the bush ‘bo’eir’ ¹⁴² Jeremiah 7:18. ¹⁴³ Verse 3. ¹⁴⁴ Judges 15:14. ¹⁴⁵ Deuteronomy 17:7. ¹⁴⁶ Isaiah 44:15. The expression “for fodder” suggests destruction and annihilation. See R’dak, (mentioned in my Hebrew commentary, p. 288), who so interprets this verse. Here then the sense of the verse would be: “why does the fire not remove ¹⁴⁷ Judges 10:4. Thus the word ayarim

APPROACH NOT HITHER. Moses had not yet reached the highest degree of prophecy, for at Mount Sinai he drew near unto the thick darkness where G-d was.¹⁴⁸ This also accounts for the hiding of his face [in this instance], for he had not yet reached that high [degree of prophecy of] which it was said of Moses, and the similitude of the Eternal doth he behold.¹⁴⁹

footnotes: ¹⁴⁸ Further, 20:18. ¹⁴⁹ Numbers 12:8.

FOR THE PLACE WHEREON THOU STANDEST IS HOLY GROUND. Even though Moses was far from the bush, the angel warned him [not to approach], for the whole mountain became sanctified when the Divine Presence came down upon the mountain—top, just as it did at the time of the Giving of the Torah.¹⁵⁰ Now Moses was on the mountain for he had ascended thereto, as it is said, and he came to the mountain of G-d, unto Horeb,¹⁵¹ and the bush was on the top of the mountain.¹⁵², that he was warned not “to approach.” Had he not been on the mountain at all, the warning should have been not “to come up.” Thus the entire site became holy and therefore the wearing of sandals was forbidden. A similar case is found in Joshua.¹⁵³ Likewise, the priests ministered in the Sanctuary only while barefoot.

footnotes: ¹⁵⁰ Further, 19:20. ¹⁵¹ Verse 1. ¹⁵² Accordingly we must understand that before the burning of the bush began, Moses had already gone up on the mountain but not to its top. It was later when he desired to approach the top of the mountain to see this great sight, why the bush is not burnt ¹⁵³ Joshua 5:15.

I AM THE G-D OF THY FATHER. In accordance with the plain meaning of Scripture, this is equivalent to saying, “the G-d of thy fathers.” However, He mentions the singular instead of the plural, for the intent is “the G-d of each one of your ancestors,” since people refer to all ancestors as fathers. Similarly: *the G-d of thy father David;*¹⁵⁴ this is my G-d, and I will glorify Him; my father’s G-d, and I will exalt Him,¹⁵⁵ meaning “the G-d of my fathers.” Rabbi Abraham ibn Ezra said [that the word “father” in the phrase], the G-d of my father, refers to Abraham since he was the first who began to call upon the name of the Eternal.¹⁵⁶ After that, He mentioned Abraham by name and then joined the rest of the patriarchs to him.¹⁵⁷. In the opinion of our Rabbis,¹⁵⁸ [“father” in the phrase] The G-d of thy father, means Amram. This is just as if He had said, “I am thy G-d,” [i.e., Moses’ G-d], but He desired to associate His Name with that of a righteous man who had already died - [namely, Amram] - rather than with that of one yet alive, [i.e., Moses].¹⁵⁹” (Job 15:15). As long as a person lives, the evil inclination in him is still present. After that, [He mentioned] the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob, meaning that He is the G-d of all Israel. The reason for His mentioning “the G-d of” with each one [of the patriarchs] instead of saying “the G-d of Abraham, Isaac, and Jacob” is that He referred to His Name and His memorial,¹⁶⁰ [thus alluding to the special attributes by which He was associated with each of the patriarchs],¹⁶¹ (Deuteronomy 10:17). ‘The great’ alludes to Abraham, as it is said, and of great kindness (Psalms 145:8); ‘the mighty’ to the Fear of Isaac (Genesis 31:42); and ‘the feared’ to Jacob, as it is said, For with Thee there is forgiveness, that Thou mayest be feared” (Psalms 130:4). (Ricanti in his work here on the Torah). blessed and magnified be He. I will explain yet more on this point in the chapter.¹⁶²

footnotes: ¹⁵⁴ II Kings 20:5. These words were spoken by the prophet Isaiah to King Hezekiah. Now since David was not Hezekiah’s father, it proves that people call an ancestor “father.” ¹⁵⁵ Further, 15:2. ¹⁵⁶ Genesis 12:8. See Ramban there, Vol. I, p. 172. ¹⁵⁷ The verse before us reads: I am the G-d of thy father, the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob ¹⁵⁸ Shemoth Rabbah 3:1. ¹⁵⁹ The reason for it is stated by Rashi in Genesis 28:13: “Because it is said, Behold He putteth no trust even in His holy ones ¹⁶⁰ See further, Verse 15. ¹⁶¹ “It is with reference to them [the separate attributes associated with the patriarchs] that Moses mentioned, the great G-d, the mighty, and the feared ¹⁶² Further in Verse 15.

AND THE ETERNAL SAID. Scripture mentions Him in the attribute of mercy since it is in connection with His compassion for the people [in bondage], even though the entire chapter mentions Him by the name of Elokim (G-d), [a name signifying the attribute of justice].

AND I AM COME DOWN TO DELIVER THEM. That is, “for I have revealed Myself in fire on this mountain.” This has the same meaning as in the verses: *And the Eternal came down upon Mount Sinai;*¹⁶³ Because the Eternal descended upon it in fire.¹⁶⁴, Verse 18. It may be that [the expression come down has the same meaning here] as in the verse, I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me.¹⁶⁵ I have already explained its secret there.

footnotes: ¹⁶³ Further, 19:20. ¹⁶⁴ Ibid. ¹⁶⁵ Genesis 18:21. See Ramban there (Vol. I, p. 245) where he explains that the meaning is, “I will go down from the attribute of mercy to the attribute of justice.” Here the meaning would be: “and I am come down from attribute to attribute.”

UNTO A GOOD AND LARGE LAND, UNTO A LAND FLOWING WITH MILK AND HONEY; UNTO THE PLACE OF THE CANAANITE, AND THE HITTITE, AND THE AMORITE, AND THE PERIZZITE, AND THE HIVITE, AND THE JEBUSITE. He mentions here six nations and omits the seventh.¹⁶⁶ Perhaps this was because his land was not flowing with milk and honey as were these [lands of the six nations mentioned]. Similarly, He mentions these six only in the verse, For Mine angel shall go before thee.¹⁶⁷. It may be because He alluded here [to a future event], i.e., that they will conquer these six nations first, for it is these six nations who assembled to fight Joshua,¹⁶⁸ and G-d gave them into his hand. Our Rabbis have said¹⁶⁹ that the Girgashite arose and emigrated of his own accord. This is why he is not mentioned together with those destined for destruction, as it is said concerning them, and I will cut them off.¹⁶⁷. I will discuss this matter further,¹⁷⁰ with the help of G-d. The sense of the expression, a land flowing with milk and honey, is that He first praised the land as a good land, meaning that its climate is good and beautiful for people and that all that is good is found in it, and as a large land, meaning that it will afford all Israel to be established in a broad place.¹⁷¹ It may be that r’chavah (large) means spaciousness, referring to [the extensive lands of] the lowland, the valley and the plain, large and small, and is not confined mostly to mountains and valleys. He then began to praise the land as being a land for cattle, having good pasture and good water which cause the cattle to have abundant milk, for healthy and good cattle with abundant milk are to be found only where the climate is good, with plenty of vegetation and good water. But since these are found only in the marsh-lands,¹⁷². See Ramban, Genesis 41:2 (Vol. I, p. 495) for his explanation of that term. while on the height of the mountains fruits are not very fat and good, He further states that this land is so fat that its fruits [all over] are fat and sweet, even to the extent that it all flows with the honey that comes from them. Thus He has praised the land for all its goodness of the Eternal, for the corn, and for the wine, and for the oil, and for the young of the flock and of the herd.¹⁷³ This is the meaning of the verse, It is the beauty of all lands.¹⁷⁴ The reason that He said, unto the ‘place’ of the Canaanite, and not “unto the ‘land’ of the Canaanite” as He said in all other places,¹⁷⁵ is to allude to the fact that they will inherit [the Canaanite, etc.], and will destroy them and settle in their places, and not dwell among them as their fathers had done.

footnotes: ¹⁶⁶ The Girgashite, mentioned among the seven nations that Israel was to inherit (Deuteronomy 7:1). ¹⁶⁷ Further, 23:23. And bring thee in unto the Amorite, and the Hittite, and the Perizzite, and the Canaanite, the Hivite, and the Jebusite ¹⁶⁸ So clearly stated in Joshua 9:1-2. ¹⁶⁹ Yerushalmi Shebiith VI, 1. ¹⁶⁷ Further, 23:23. And bring thee in unto the Amorite, and the Hittite, and the Perizzite, and the Canaanite, the Hivite, and the Jebusite ¹⁷⁰ Further, 23:25. ¹⁷¹ See Psalms 31:9. ¹⁷² The Hebrew: ba’achu ¹⁷³ Jeremiah 31:11. ¹⁷⁴ Ezekiel 20:6. ¹⁷⁵ E.g., see further, 13:5.

AND NOW, BEHOLD, THE CRY OF THE CHILDREN OF ISRAEL IS COME UNTO ME. Even though He has already said, and I have heard their cry,¹⁷⁶ He says again that it has come unto Me, thus stating that “their cry has come to the Throne of My Glory, and I will no longer pardon¹⁷⁷ Pharaoh, for the Egyptians are oppressing them exceedingly.” It is similar in sense to the expression, a rage which hath reached up unto heaven.¹⁷⁸ By way of the Truth, [the mystic lore of the Cabala], the cry of the children of Israel is a reference to Knesseth Yisrael,¹⁷⁹ similar to the verse, according to the cry of it which is come unto Me.¹⁸⁰ I have alluded to it there.

footnotes: ¹⁷⁶ Verse 7. ¹⁷⁷ According to another reading: “permit Pharaoh to enslave.” ¹⁷⁸ II Chronicles 28:9. ¹⁷⁹ “The Congregation of Israel.” Here understood in a Cabalistic sense, an allusion to the attribute of justice. ¹⁸⁰ Genesis 18:21.

The meaning of the verse, moreover I have seen the oppression, is that He will punish Pharaoh and his people because by oppressing Israel so exceedingly, they perpetrated more than had been decreed against them, as I have explained in Seder Lech Lecha.¹⁸¹, 15:13 (Vol. I, pp. 203-8).

footnotes: ¹⁸¹ Ibid.

AND HE SAID: BECAUSE I WILL BE WITH THEE; AND THIS SHALL BE THE TOKEN UNTO THEE, THAT I HAVE SENT THEE: WHEN THOU HAST BROUGHT FORTH THE PEOPLE OUT OF EGYPT, YE SHALL SERVE G-D UPON THIS MOUNTAIN. Explanations of this verse are numerous. The correct interpretation in line with the simple meaning of Scripture is that the Holy One, blessed be He, had said two things to Moses. [First], He would come down to deliver them out of the hand of the Egyptians.¹⁸² This might mean that He will deliver them out of their hands while they will remain in the land of Goshen itself or in some place nearby. Therefore, He further promised to bring them up out of that entire land to the place of the Canaanite.¹⁸² But Moses was fearful of both [promises], saying, “*Who am I, that I should go unto Pharaoh?*¹⁸³ I am but a humble person, a keeper of the flock, and he is a great king. If I will tell him to let the people go altogether, he will kill me.” This is similar in meaning to that which Samuel said. And if Saul hear it, he will kill me.¹⁸⁴ And Moses said further, “Who am I … that I should bring forth the children of Israel out of Egypt,¹⁸³ as Thou didst tell me to bring them up to the land of Canaan. Surely this great nation is a wise and understanding people,¹⁸⁵ and they will not hold me in sufficient esteem to go after me to the land of nations greater and mightier than they,¹⁸⁶, Verse 38. as Thou hadst said, to bring them up … unto a good and large land … unto the place of the Canaanite.¹⁸² The delivery from the hand of Pharaoh — whether he will listen and lighten his yoke from upon them and thus deliver them [from bondage], or drive them out of his land against their will¹⁸⁷ — is not dependent on them. Besides, they themselves will listen to any one on this matter — for what man is there who would not want to go out from unparalleled cruel bondage — but they will not give heed to go up to the land of Canaan.” Such indeed was the case. The war against those nations [in the land of Canaan] was hard on them from beginning to end, and they feared it while still in Egypt and later when they were in the desert. This then was the fear of Moses our teacher, of Pharaoh, and his apprehension of the children of Israel. And the Eternal answered him on both matters. He said to him: “Do not fear Pharaoh for I will be with thee to save thee. And this shall be the token unto thee for the people that I have sent thee to them, for when thou hast brought forth the people out of Egypt, ye shall serve G-d upon this mountain. From then on, they will take upon themselves the worship of G-d and walk in His commandments,¹⁸⁸ and they will also believe in thee forever,¹⁸⁹ and they will run after thee¹⁹⁰ wherever thou shalt command them [to go]. Now I have revealed Myself to thee on this mountain in a flame of fire, for so it will be in front of all the people when they will serve Me on this mountain.” Thus in that which he saw, there was a sign for Moses that he should not fear Pharaoh since G-d assured him his deliverance. For Israel it was to be a sign that they should not fear the nations upon their coming to Mount Sinai, for to go out from Egypt — with Pharaoh’s consent — to a nearby place a three days’ journey,¹⁹¹ they would surely give heed and do so whether willingly or unwillingly.¹⁹² By way of the Truth, [the mystic lore of the Cabala], ‘V’zeh’ (And this) shall be the token unto thee, is like the verse, ‘Zeh li’ (I have now been) twenty years in thy house,¹⁹³ to me is twenty years.” Rabbeinu Bachya ben Asher here intimates that Ramban’s intent is to be understood in the light of the verse, ‘Zeh’ (This) is my G-d, and I will glorify Him (further, 15:2). See my Hebrew commentary here on Ramban, p. 290. thus alluding to the verses, Because I will be with thee, and behold there is a sign unto thee, the sign of the covenant that “I will be with thee always,” just as it is intimated in the verse, As for Me, behold, My covenant is with thee.¹⁹⁴ “It is I who send you that you should serve G-d upon this mountain, and then I too will go up in the midst of this people into the place which I have prepared.”¹⁹⁵

footnotes: ¹⁸² Verse 8. ¹⁸² Verse 8. ¹⁸³ Verse 11. ¹⁸⁴ I Samuel 16:2. ¹⁸³ Verse 11. ¹⁸⁵ Deuteronomy 4:6. ¹⁸⁶ See ibid. ¹⁸² Verse 8. ¹⁸⁷ Further, 6:1. See also Rashi there. ¹⁸⁸ See II Chronicles 17:4. ¹⁸⁹ Further, 19:9. ¹⁹⁰ See Song of Songs 1:4. ¹⁹¹ Further, Verse 18. See also Ramban further, 19:1. ¹⁹² In the Tur’s rendition of Ramban: “they will surely listen and not ask for a sign.” ¹⁹³ Genesis 31:41. Literally: “this ¹⁹⁴ Genesis 17:4. ¹⁹⁵ Further, 23:20.

AND THEY SHALL SAY UNTO ME: WHAT IS HIS NAME? WHAT SHALL I SAY UNTO THEM? This verse calls aloud for an explanation. It is incomprehensible that Moses should say, And they shall say unto me: What is His name? meaning that this will be a sign to them to believe in him. The asking for His Name and Moses’ telling it to them are no sign to anyone who did not believe in Moses to begin with. If Israel knew that Name, Moses likewise knew it, and thus his knowledge thereof was equivalent to theirs and it would be no sign or wonder at all. If they had not heard of it previously, what proof would that be that they should believe in his words altogether? And now even after He informed him of the Great Name, Moses still said, But, behold, they will not believe me,¹⁹⁶, 4:1. and then He gave him the various signs!¹⁹⁷, Verses 2-9. Rabbi Abraham ibn Ezra said that Moses asked which of G-d’s Names he should mention to Israel, for the Name of E-il Sha-dai (G-d Almighty) does not signify the performance of miraculous signs; only the Great Name, [i.e., the Tetragrammaton], indicates that. But this interpretation does not appear correct to me. Moses had not yet been told that He would make great and wondrous signs and portents at the going forth from Egypt. Rather, he was told that He would save them from the hand of the Egyptians and bring them up to the land of Canaan, and for that — to strike at the heart of Pharaoh, as well as to be victorious over the seven nations — the name E-il Sha-dai suffices. Sarah was taken out from Pharaoh’s house with great plagues,¹⁹⁸ and Abraham alone subdued the great kings¹⁹⁹, 14:14-15. — all with the help of E-il Sha-dai, the Divine Name known to the patriarchs,²⁰⁰ and so likewise He would do to their descendants. Moreover, Jacob had said, And ‘Elokim’ (G-d) will be with you, and bring you back unto the land of your fathers²⁰¹, and Joseph also said, ‘Elokim’ (G-d) will surely remember you.²⁰², 50:25. Thus the remembrance is by Elokim! In my opinion, Moses even at that time was already the father of wisdom, great in achievement of the heights of prophecy, and inherent in his question was the request that He inform him Who is sending him, that is to say, by what Divine attribute is he sent to the Israelites, just as Isaiah said, And now the Eternal G-d hath sent me, and His spirit.²⁰³ Thus Moses said: “They will ask me concerning my mission whether it is with the attribute of E-il Sha-dai which stood by the patriarchs, or with the high attribute of mercy with which You will do signs and wonders which will be new phenomena in creation.” [Moses was obliged to ask] this question because He had said to him, I am the G-d of thy father, the G-d of Abraham,²⁰⁴ and He did not elucidate to him at all any of His sacred Names. Moses then heard that He assured him of the Revelation on Mount Sinai and the Giving of the Torah, and he knew that the Torah would not be given with the Name of E-il Sha-dai mentioned in connection with the patriarchs, but would be given with the Great Name with which the world came into existence. Therefore he asked, What shall I say unto them? Our Rabbis have alluded to this interpretation. Thus they said:²⁰⁵ “And Moses said unto G-d, Behold, when I come unto the children of Israel.” Rabbi Shimon related in the name of Rabbi Simon that Moses said: ‘I am destined to become the agent between Thee and them when Thou wilt give them the Torah and say unto them, I am the Eternal thy G-d.’²⁰⁶ “And I shall say unto them: The G-d of your fathers hath sent me unto you. At that moment, Moses desired to be elucidated concerning his activities, for he feared lest the children of Israel ask him, What is His name? What shall I say unto them? At that moment Moses desired that the Holy One, blessed be He, inform him of the Great Name, [i.e., the Tetragrammaton].” This was the purport of Moses’ question.

footnotes: ¹⁹⁶ Ibid. ¹⁹⁷ Ibid. ¹⁹⁸ Genesis 12:17. ¹⁹⁹ Ibid. ²⁰⁰ Further, 6:3. ²⁰¹ Genesis 48:21. ²⁰² Ibid. ²⁰³ Isaiah 48:16. ²⁰⁴ Verse 6. ²⁰⁵ Shemoth Rabbah 3:6. ²⁰⁶ Further, 20:2. “And if I am worthy to become Thy agent at the Giving of the Torah, I request to be informed now of Thy Great Name” (Eitz Yoseph to Shemoth Rabbah). This conclusion is here implied and is so clearly stated at the end of the Midrash here quoted.

And G-d answered him, “‘I WILL BE THAT WHICH I WILL BE.²⁰⁷ I will be with you²⁰⁸ in this sorrow, and I will be with you²⁰⁸ in other sorrows.’²⁰⁹ Thereupon Moses said to Him, ‘Master of the universe! Sufficient is the evil in its time, [and why should I mention to them other sorrows in store for them in the future].’ G-d replied to him: ‘You have spoken correctly. Thus shalt thou say unto the children of Israel: I WILL BE hath sent me unto you.’” Thus the language of Rashi quoting the words of our Rabbis.²¹⁰ Their intent in this Agadah is as follows: Moses had said before Him, blessed be He. And they shall say unto me: What is His name?, meaning that G-d should tell him the Name which wholly teaches His existence and His providence. The Holy One, blessed be He, answered him: “Why should they ask for My Name? They need no other proof, for I will be with them in all their affliction.²¹¹ They shall call, and I will answer them.”²¹² This is the great proof that there is a G-d in Israel near to us whenever we call upon Him,²¹³ and verily there is a G-d that judgeth in the earth.²¹⁴ This is a correct interpretation of this Agadah (homily). In a similar way it is said in a Midrash Agadah:²¹⁵ “And what is the meaning of I WILL BE THAT WHICH I WILL BE? ‘As you are with Me, so I am with you. If they open their hands and give charity, I also will open My hand, as it is said, The Eternal will open unto thee His good treasure the heaven to give the rain of thy land in its season.²¹⁶ And if they do not open their hands, what is written there? Behold, He withholdeth the waters, and they dry up.’”²¹⁷ In a similar vein the Rabbis expounded:²¹⁸ “Rabbi Yitzchak said that the Holy One, blessed be He, said to Moses: ‘I am He Who has been, Who is now, and Who will be in the future.’ This is why Eh’yeh is written here three times.” The explanation of Rabbi Yitzchak’s opinion is that since with respect to the Creator, past and future times are conceived completely in terms of the present — for there is no host succeeding host with regards to Him, and nothing of His time has passed — hence all times with reference to Him are called by one name, signifying a Being Whose existence is absolute.²¹⁹ Now Onkelos translated the first two names, [i.e. ‘Eh’yeh Asher Eh’yeh’], as “I will be with him that I will be,”²²⁰ but he did not translate the third name Eh’yeh expressed in the verse, Thus shalt thou say unto the children of Israel: ‘Eh’yeh’ hath sent me unto you. It appears that Onkelos’ opinion is that the glorious Name²²¹ of which He informed Moses was this four-letter Name of which He commanded him, Thus shalt thou say unto the children of Israel: ‘Eh’yeh’ hath sent me unto you. But He first informed him of the purport thereof, for Moses’ request had been to know the ways of G-d through His Name, just as he was once again to request [later on]: Let me know Thy ways, that I may know Thee.²²² And just as He answered him then, And I will proclaim the name of the Eternal before thee, and I will be gracious unto whom I will be gracious²²³, Verse 19. — meaning that with this glorious Name²²¹ which He will proclaim before him, He will be gracious and will show mercy, and no man can fathom the profundity of His ways — in the same vein He said to him now: “I will be with him that I will be,” meaning, “with My Name that you will tell them, namely, Eh’yeh, with that Name I am gracious and show mercy to man.” And the Gaon Rav Saadia wrote²²⁴, for Ramban’s extensive use of Arabic. In view then of the fact that Ibn Ezra does not mention this interpretation of Rav Saadia Gaon in his commentary, nor is it found in Saadia’s philosophic work Emunoth Vehadei’oth, it may be assumed that Ramban saw it in the original Arabic. that its explanation is as follows: “[He is the Being] Whose existence has never ceased and will never cease, for He is the first and the last.” The opinion of the Gaon is not far from the opinion of Rabbi Yitzchak, [i.e., that the name Eh’yeh indicates eternity, as explained above]. And the Rabbi [Moshe ben Maimon] has said in the Moreh Nebuchim (Guide of the Perplexed)²²⁵ that the meaning of Eh’yeh Asher Eh’yeh is: “He is the existing Being which is the existing Being, that is to say, Whose existence is absolute. The proof which Moses was to give to the elders of Israel consisted in demonstrating that there is a Being of absolute existence, that has never been and never will be without existence.” Now according to these Sages,²²⁶ it is necessary to explain that the Holy One, blessed be He, said to Moses that he should tell them this Name and teach them its import. That is to say, Moses was to inform them of this Name and show the rational proofs by which His eternal being or existence would be firmly established among their wise men. The mere mention of the Divine Name — be it whatever it may —is no proof in itself to eradicate the doctrine of the eternity [of matter] from among them, or the calculated heresy of denying the existence [of the Supreme Being] altogether. But this is not the sense of the verse! Rather, [it clearly implies] that the very mention of the Name to them will be the proof, sign and token on the matter they will have asked of Moses. In my opinion, the elders of Israel never doubted the existence of the Creator, as the Rabbi [Moshe ben Maimon] said — Heaven forbid! But this Name does contain the answer to [Moses’ question of G-d], as we have explained it to you.²²⁷ which stood by the patriarchs, or with the high attribute of mercy with which signs and wonders, new phenomena in creation, will be done to speed their redemption — all as explained above. He informed Moses that he is being sent to them with the attribute of justice, which is within the attribute of mercy, [suggesting that the miracles which will be done on behalf of their deliverance from the bondage will at the same time be acts of judgment against the Egyptians. This is the sense of Eh’yeh Asher Eh’yeh: “I will be in judgment that which I will be in mercy].” And then G-d said to Moses, Thus shalt thou say unto the children of Israel: ‘Eh’yeh’ sent me unto you, thus teaching the unity [of the two attributes, which explains why the Divine Name is not mentioned here twice]. It is for this reason that G-d commanded Moses yet further, Thus shalt thou say unto the children of Israel: The Eternal… hath sent me unto you,²²⁸ for this Name, [i.e., the Tetragrammaton], indicates the attribute of mercy, and thus they will know that He hath caused His glorious arm to go at the right hand of Moses²²⁹ and He will make new signs and wonders in the world. Thus G-d explained to Moses that the Name Eh’yeh which He commanded him to tell the children of Israel corresponds to this Great Name [the Tetragrammaton] and that they are alike in language, [as both signify eternal existence], and in letters, for the two final letters of the first Name [Eh’yeh] constitute the first ones in the Tetragrammaton. And may the Holy One, blessed be He, show us wonders in His Torah.²³⁰

footnotes: ²⁰⁷ Verse 14. ²⁰⁸ “You.” In our version of Rashi: “them.” ²⁰⁸ “You.” In our version of Rashi: “them.” ²⁰⁹ “In other sorrows.” In our version of Rashi: “In the subjection [they will suffer at the hands] of the other kingdoms.” ²¹⁰ Berachoth 9b. ²¹¹ Isaiah 63:9. ²¹² See Psalms 91:14. ²¹³ Deuteronomy 4:7. ²¹⁴ Psalms 58:12. ²¹⁵ Sefer V’hizhir. See Torah Shleimah by Rabbi M. Kasher, paragraph 188. ²¹⁶ Deuteronomy 28:12. ²¹⁷ Job 12:15. ²¹⁸ Shemoth Rabbah 3:6. ²¹⁹ Or “a Being Who is necessarily existent.” “G-d alone is that Being, for His existence is absolute — existence and essence are perfectly identical. He is not a substance to which existence is joined as an accident, as an additional element. His existence is always absolute, and has never been a new element or an accident in Him” (Moreh Nebuchim, I, 57, Friedlander’s translation). ²²⁰ The meaning thereof is further elucidated by Ramban. In our version of Onkelos, these two Divine Names are also not translated and instead are retained in their original Hebrew form. ²²¹ Deuteronomy 28:58. ²²² Further, 33:13. ²²³ Ibid. ²²¹ Deuteronomy 28:58. ²²⁴ In his Arabic translation of, and commentary on, the Torah. So clearly mentioned by Rabbi Abraham the son of Rambam in his commentary (Wiesenberg ed., London, 1958, p. 226). See Index in my Kithvei Haramban, Vol. II, p. 564, under lashon ²²⁵ Part I, Chapter 63. In Friedlander’s translation: p. 239. ²²⁶ Namely, Rabbi Yitzchak, Rav Saadia Gaon, and Rambam in his Moreh Nebuchim, all mentioned above. ²²⁷ Namely, that Moses asked by what Divine attribute is his mission to them, whether with the attribute of E-il Sha-dai ²²⁸ Verse 15. The Divine Name mentioned here is the Tetragrammaton. ²²⁹ Isaiah 63:12. ²³⁰ See a similar ending in Vol. I, p. 553. Ramban evidently uses the expression in order to indicate that he has merely touched on only the surface of the mysteries here indicated in the text, and one must constantly pray to be shown new wonders that lie hidden in the Torah.

AND THIS IS MY MEMORIAL UNTO ALL GENERATIONS. This refers back to the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob, for the covenant [of G-d] with the patriarchs will never be forgotten, and throughout all generations whenever the children of Israel will mention [in prayer], “the G-d of Abraham, Isaac, and Jacob,” G-d shall hear and answer them.²³¹. Whenever you mention Me in prayer say thus: ‘G-d of Abraham, G-d of Isaac…’ This is My memorial unto all generations.” By way of the Truth, [the mystic lore of the Cabala], this is My name forever refers to the G-d of Abraham, the G-d of Isaac. And this is My memorial refers to the expression, and the G-d of Jacob. This is the reason He added here the letter vav — [v’zeh zichri (‘And’ this is My memorial)].²³² This is the sense of the expression, zichri l’dor dor, [with the words l’dor dor written] defectively, [i.e., without a vav between the dalet and the resh]. The person learned in the mysteries of the Torah will understand.

footnotes: ²³¹ Psalms 55:20. The verse here thus states: “Thus shalt thou say unto the children of Israel ²³² It is to indicate that this is the preponderant Name in the memorial (Bachya).

AND THEY SHALL HEARKEN TO THY VOICE. “I.e., of their own accord. As soon as you will mention to them this expression, [namely, the double use of the word pakod — pakod pakad’ti (I have surely remembered), mentioned in Verse 16], they will immediately hearken to your voice for they have long had this sign as a tradition from Jacob and Joseph, that by use of this expression they will be delivered [from Egypt]. Jacob said to them, and G-d will surely remember you,²³³ and Joseph said to them, G-d will surely remember you.”²³⁴, Verse 25. Thus the language of Rashi. Perhaps Rashi will explain that Joseph used this expression twice²³⁵ in order to affirm that it was a tradition he received from his father. And in Eileh Shemoth Rabbah, the Rabbis said:²³⁶ “[As soon as you will say to them pakod pakad’ti], they will immediately hearken to your voice. Why? It is because they have a tradition of the words [wherein G-d will announce the approaching redemption], so that the redeemer who will come and mention to them this double p’kidah [remembrance] is the true redeemer.” Thus the language of the Rabbis on this Agadah. Now you may ask: Why should they listen to Moses? Perhaps he heard this tradition as well as they did. In reply it may be said that thus they received the tradition from Joseph, who heard it from their father the prophet: the first person who will come and announce the message with this expression [pakod pakad’ti] will be the one who will deliver them [from Egypt], it being revealed and known before the Holy One, blessed be He, that no man will come and deceive them. This He promised them. But in another place in the Midrash I found:²³⁷, 5:1. “Said Rabbi Chama the son of Rabbi Chanina: ‘When Moses was in his twelfth year, he was torn up from his father’s house. Why? Had he grown up in his father’s house, the children of Israel would not have believed in him when he came and told them these things.²³⁸ (the deeds). If this is the correct reading, it is obviously a reference not only to the words of the message, but also to all of the signs he did before the people. (See further, 4:1-9 and 30). However, from the concluding language of this Midrash quoted here further — kol had’varim (‘all’ the words) — it is clear that the sense here is also “words,” and reference is to the wording of the message of redemption: pakod pakad’ti. They would have said that his father handed him over these words, as Joseph had handed them over to Levi, and Levi to Kohath, and Kohath to Amram. This was why he was torn up from his father’s house, and when he came and told Israel all the words, they therefore believed him, as it is said, And the people believed.’”²³⁹ The intent of the Rabbis’ words that Joseph handed it over to Levi [and as to why Jacob did not reveal it directly to Levi] is that Jacob revealed the secret to Joseph because of his love for him.²⁴⁰ With this very same language Joseph made all his brothers swear, and he revealed it to Levi.²⁴¹, that with these words the true messenger will announce the approaching redemption. He told them that he gave this [as a secret to Levi] on account of the tradition he received from his father [not to reveal it], and he commanded that the matter remain a secret.²⁴², the elders of Israel who now knew of the tradition confirmed him as the true redeemer, for they knew that he could not have heard these words from his father as he was torn up from his father’s home when only twelve years old.

footnotes: ²³³ See Genesis 50:24, that it is Joseph who is speaking. But it is clearly implied there that Joseph is quoting a tradition given to him by his father. Hence Rashi here mentions it in the name of Jacob. Ramban will further stress the fact that it was Joseph who stated it twice. ²³⁴ Ibid. ²³⁵ See Note 233 above. ²³⁶ Shemoth Rabbah 3:11. ²³⁷ Ibid. ²³⁸ The Hebrew is: hama’asim ²³⁹ Further, 4:31. ²⁴⁰ Genesis 37:3. And see Ramban there, Vol. I, pp. 451-2. ²⁴¹ On the basis of Genesis 50:25, Ramban’s intent may be explained as follows: Joseph made all his brothers swear to bring his bones up from Egypt at the time of the redemption, and to Levi he revealed the secret of pakod pakad’ti ²⁴² Hence when Moses came and said the words pakod pakad’ti

V’LO B’YAD CHAZAKAH’ (AND NOT BY A MIGHTY HAND). “So long as I do not let him feel My mighty hand he will not let you go.” Thus the words of Rashi.²⁴³ The correct interpretation in my opinion is: “The king of Egypt will not give you leave to go by plea, and not [even] by a mighty hand, until I will put forth My hand *with all My wonders which I will do in his midst,*²⁴⁴ by a mighty hand, and by an outstretched arm, and by great terrors, and by signs and by wonders.²⁴⁵ *And after that he will let you go.”*²⁴⁴ Indeed, all these manifestations came upon him before he gave them leave to go.

footnotes: ²⁴³ The sense of the verse according to Rashi is thus: “except by a mighty hand.” It is so translated in the J.P.S. translation. Ramban will suggest its meaning to be: “and not even by a mighty hand.” ²⁴⁴ Verse 20. ²⁴⁵ Deuteronomy 4:35. In the verse there, the phrase “by trials and by wonders” is listed first. ²⁴⁴ Verse 20.