I Am That I Am - The Personal G-d

 

 

“Shemot” (names) is the first parashah of the second book (Exodus) of the Chumash (the five books of Moshe). It bears the Hebrew title of the book.

The parashah opens with this verse, “These are the names of the children of Yisrael who came to Egypt with Jacob. Hence, both the weekly parashah and the Book are called “Shemot.” The parashah marks the beginning of a new chapter in the history of Am Yisrael. Ya’akov, Yoseph and his brothers have passed away and the new Pharaoh decides to enslave their descendants who have grown and multiplied.

Names have power. They are the mark our identity. As we have seen, thus far, in the Torah, meanings of names, on many occasions, identify the essence and even predict the destiny of their bearer.

One of the names we are introduced to in this parashah is of the greatest leader Am Yisrael has ever had, Moshe. His name is given to him by Pharoah’s daughter when she finds him floating in a basket on the Nile. Since it is very unlikely that the Princess of Egypt spoke Hebrew, we can presume that she gave him an Egyptian name, Moses, as in Ramses, which, in ancient Egyptian, means “child.” Rabbi Sacks, ZT”L, suggests that “the etymology given in the Torah, that Moses means ‘I drew him out of water,’ tells us what the word suggested to Hebrew speakers.” I beg to differ with the esteemed Rabbi Sacks. Unlike him, I believe that the name was deliberately “Hebrewised” as the thought that the most prominent figure in Jewish history would bear a pagan name was intolerable.

The most enlightening revelation in the parashah, however, is the way G-d introduces Himself, by His Hebrew name, to Moshe. It happens when Moshe encounters the “burning bush” from within which G-d instructs him “to bring forth” His “People, the children of Yisrael out of Egypt” (3:10).

Though his modesty and humility push Moshe to challenge and object to G-d’s directive, he questions Him: “When I come to the Yisraelites and say to them, ‘The G-d of your fathers has sent me to you,’ and they ask me, ‘What is His name?’ What shall I say?”

Ramba”n (Rabbi Moshe ben Nachman), the medieval Jewish philosopher, observes that Moshe knows who is talking to him at the burning bush. Ramba”n also suggests that Moshe probably understands that G-d has many names and attributes through which He interacts with humanity. What Moshe is merely asking, according to Ramba”n, is which of G-d’s spiritual attributes,  or which manifestation of G-d is sending him to fulfill that mission.

G-d’s response to this question is “Eheye Asher Eheye” (3:14). Though literally it says, “I will be what I will be,” it is usually translated as “I am that I am.”

G-d’s answer suggests that He will appear to the Yisraelites as he will appear to them. It is not just a name. It is an attribute that, in its essence, is multi-faceted, multi-layered, boundless, and abundant with energy, one that transcends a universe of time and space, one that is ever present.

Furthermore, what is revealed to us here is a G-d that is personal and accessible, not just a remote one who created the universe. It tells us that there are many ways to reach Him and that each of us can connect to Him and find in Him what we seek.

To crystallize this concept, G-d continues with the original directive he gives to Moshe, in verse 10. In this one, though, He adds another four-letter name to His host of names. That name, or what has come to be known as the “Tetragrammaton” (Greek: tetra- ‘four’ + gramma, grammat- ‘letter’) is referred to in Rabbinic literature as Hashem. These four letters, which are regarded by many Jews as too sacred to pronounce, form the root meaning of the verb “to be” and their original meaning is understood to be “He Who is,” or “He who brings being into being.” That four-letter sacred name has already appeared to Biblical heroes in the book of Bresheet (Genesis) which is further affirmation of G-d’s attributes and qualities rather than just the introduction of another name.

In his book “Sharei Orah,” Rabbi Yosef Gikatilia addresses over 300 names for G-d. He provides a systematic and comprehensive explanation of these names that indicate the various qualities and aspects through which G-d communicates with humans and reveals Himself in the universe.

Therefore, for the sake of clarity and to ensure that the Children of Yisrael fully grasp and internalize the newly introduced and verbalized concept which G-d has just expressed to Moshe, G-d repeats the directive, this time adding the Tetragammaton, “Hashem:”

Say to the Yisraelites, 'Hashem, the G-d of your fathers - the G-d of Avraham, Yitzchak and Ya'akov - has sent me to you.' This is my name forever, the name you shall call me from generation to generation" (3:15).

G-d’s message is clear. This is the same G-d, the G-d of our fathers, the unified One G-d that we daily affirm in the following words of the “Shema”:

                                    " שמע ישראל, יהוה אלוהינו, יהוה אחד"

 "Shema Yisrael, Hashem, Eloheinu, Hashem Echad!” )Hear O, Yisrael The Lord is our G-d, the Lord is One).

Shavua tov.