What was Hashem's answer to Moshe's question?
Rashi: He reassured them that His current Name was ?Ehekeh asher Ehekeh? ? which meant that He would be with them in their current troubles Galus (to redeem them).
Ramban #1: See next Pasuk and refer to 3:15:1:1.
Ramban #2 (citing Targum Onkelos): Refer to 3:14:3:2.
Seforno: Hashem answered that His existence is constant; 1 and that He therefore loves existence (life), 2 which is synonymous with justice and righteousness (whose purpose is life); and He hates injustice and cruelty. Consequently, He detests the violence and cruelty that the Egyptians are perpetrating against Yisrael.
Rashbam: Refer to 3:15:1:2.
Oznayim la'Torah: Having already informed Moshe (in 3:12) that He would be with him, Hashem now explained that 'Ehekeh' was actually His Name, and that consequently, He would be not only with the Shali'ach (Moshe), but also with Klal Yisrael. Moshe should therefore tell Yisrael, "Ehekeh Sh?lachani Aleichem!" 3
Seforno: As the Pasuk writes, "Because I do not want the death of the man who is destined to die... " (Yechezkel 18:32).
Oznayim la'Torah: The Name "Ehekeh" also taught Yisrael that, unlike Nochri nations who are captured, who believe that their god has been defeated and who therefore adopt the god of their captors, we believe that Hashem is invincible. When we are sent into exile, it is because we have sinned and Hashem will redeem us when the time is ripe. This lesson was particularly appropriate, seeing as Yisrael had adopted the gentiles' thought-process and had begun to worship the Egyptian gods - Refer to 12:21:2:4. See Oznayim la'Torah DH 'Ehekeh asher Ehekeh' #3.
What is the meaning of the Name 'Ehkyeh'?
Maharal #1 (Gevuros Hashem Ch. 25, p. 105): The Name expresses His existence. It begins with an Alef - the point of view of the speaker, who is addressing someone else. 1 Just like the existence of branches comes from the roots (e.g., in a tree), so too is Hashem available, revealing Himself to His creations, as the source of their existence.
Maharal #2 (ibid. p. 106): According to the Midrash, Hashem responded to Moshe, 'It is impossible to know My Name, for I am known according to My deeds.' [The existence of] Hashem is basic and straightforward; we cannot apply any special specific name. "Ehkyeh" means 'He Who we know nothing of, only His existence (Havayah).' 2
Maharal #3 (ibid. p. 107): In the Midrash, Rabbi Yitzchak explains, 'All existence comes from Him.' This Name is written three times in our Pasuk, indicating that Hashem is the Prime Cause of everything - in the past, present, and future.
Maharal #4 (ibid.): Rabbi Yochanan explains (in the Midrash), the Name means, 'Hashem shows His existence to the public [- revealing Himself even] against their will; but to individuals He does so only with their will -- for someone who makes himself available to Him.' 3
First-person indicates a relationship between the speaker and listener; it was with this name that they would be redeemed. (The name of Havayah begins with a Yud, from a third-person (Nistar) perspective (and it means, He [alone] is existence)). (EK) Also refer to 3:14:1.2:1, and its note.
I.e. His essence cannot be comprehended; we cannot apply any Name other than of His existence itself; see Maharal in depth. Also see Maharal (Gevuros Hashem, Introduction #2).
Thus, "Ehkyeh" in revelation to the public; but "Asher Ehkyeh" in Nistar to individuals.
Why, on this occasion, did Hashem reveal Himself with the Name Ehkyeh, and not with the Name of Havayah (as usual)?
Gur Aryeh: The Name Ehkyeh means that Hashem is available to all who need Him. The perspective is in first-person; 1 Hashem says, 'I reveal My existence to help My creations.' This Name promised salvation from their pain (-- but not yet complete Redemption. In the next verse (3:15), Hashem says to address them with the Shem Havayah, which heralded Redemption 2 ).
Maharal (Derush L'Shabbos Ha'Gadol, Hagadah Shel Pesach (end), p. 211): Moshe was asking that the Redemption would have to be with the Shem Havayah, 3 for 'His Great Name is proclaimed upon Yisrael.' Yet, on the other hand, that Name is intangible; 4 if so, what would bring the Ge'ulah? Hashem answered that the Ge'ulah would come by the Name "Ehkyeh Asher Ehkyeh" - Hashem would redeem us now, in the midst of our lowly, oppressed state, when we are considered as nothings. 5 (The next verse (3:15) describes a subsequent stage in the Redemption process; refer to 3:15:1:6.)
When someone speaks in first-person, e.g. 'I will do it,' both he and the listener must be present (whereas third-person, e.g. 'He will do it,' does not indicate any presence or connection.) Thus, the Name Ehkyeh indicates a relationship with Yisrael. Thus, the redemption would depend on their worthiness - and therefore, there would be future exiles as well (see 3:14:2.1:1). (EK)
Other Names are but descriptions (such as "Elokim," which means 'powerful;' and it is also used in reference to mortal judges). The initial selection of Am Yisrael as a nation, must come with the Specific Name. (EK)
This seemingly means that the Specific Name is above our comprehension; it is hidden (Nistar) from man. The Name begins with a Yud (in third-person perspective; see 3:14:1.1:1*). (EK).
Hashem is revealed according to His deeds. Specifically our lowest state is when Hashem reveals Himself by the Name Ehkyeh. (EK)
What are the connotations of is the Name ?Ehekeh asher Ehekeh??
Rashi and Ramban #1 (citing B?rachos 9b): Hashem was telling Moshe that just as He would redeem them from their current troubles, 1 so too would He redeem them from their future troubles (whenever they call to Him He would answer them ? Ramban). 2
Ramban #2 (citing another Midrash): 'If you will be with Me - by opening your hand and giving Tzedakah to the poor, I will open My Hand to give you'!
Ramban #3: Including the end of the Pasuk, the Name is mentioned three times. Hashem said, 'I always was, I am now, and I always will be'. 3
Ramban #4 (citing Targum Onkelos): 'I will be with whoever I will be' - It is with this revered Name that Hashem takes pity and has mercy on anyone who calls to Him with it. 4
Ramban #5 (citing another opinion in the Midrash, and R. Sa'adyah Gaon): Hashem alwys was and always will be ? He was the first and He will be the last. 5
R. Bachye (citing the Chovas ha?Levavos): With reference to 3:13:1:5 ? Hashem answered that His real Name was ?Ehekeh asher Ehekeh?, which is the logical interpretation of Himself ? but since people would not understand its profound meaning, He added ? in Pasuk 15 ? the Name that was passed down by tradition ?Elokei Avoseichem, Elokei Avraham, Elokei Yitzchak v?Elokei Ya?akov?.
R. Bachye (citing Sh?mos Rabah): They asked for Hashem?s Great name, to which Hashem replied ?Ehekeh asher Ehekeh? ? ?I am known by My deeds; when I judge the creatures I am called ?Elokim?, when I wage war against the Resha?im ? ?Tzevakos?; when I ?suspend? the sins of man ? ?Shakai? and when I sit upon the throne of compassion I am called ?Havayah?. 6
Ramban #7: The double 'Ehekeh' denotes Midas ha'Din (against the Egyptians) and Midas ha'Rachamim (on behalf of Yisrael), 7 both of which are inherent in the Name ''Ehekeh''.
Rashbam: Refer to 3:14:3:4.
Targum Yonasan: 'He, Who said and the world came into being, [also] said and caused everything [to occur]'.
Hadar Zekenim: 'Asher 'Ehekeh'' is the reason why My name is ''Ehekeh'' (for I will always be).
Maharal: Refer to 3:14:1.1:3 & 3:14:1.1:4.
Oznayim la'Torah: And "Ehekeh" pertains to the future, because in the time of the Galus, Hashem was hidden (Hester Panim) and they only saw the Shechinah when He came to redeem them. See Oznayim la'Torah, DH "Ehekeh Asher Ehekeh" #2.
Galus Bavel, Galus Madai, Galus Yavan and Galus Edom.
With reference to 33:13. See Ramban.
''Ehekeh Shelachani aleichem?. Why did Hashem not repeat ?Ehekeh? like He did at the beginning of the Pasuk?
Rashi and Ramban #1 (citing a Midrash): When Moshe queried why he needed to tell Yisrael about their future troubles, 1 Hashem justified his query and instructed him to tell Yisrael just about the current redemption. 2
Ramban #2 (according to Targum Onkelos 3 ): This was the Name that Hashem instructed Moshe to teach Yisrael.
Ramban #3: Hashem instructed Moshe to repeat the Name to Yisrael only once, to demonstrate that the two were unified. 4
R. Bachye #1: ''Ehekeh'' is written three times, to teach us that Hashem?s rule encompasses past, present and future. 5
R. Bachye #2 (according to Kabalah, citing the Ramban): With referene to 3:13:1:1. After informing Moshe that His Name is ?Ehekeh? (Midas ha?Din), ?asher Ehekeh? with Midas Rachamim, Hashem concluded that he (Moshe) should mention to Yisrael the second Ehekeh? (Midas Rachamim 6 .
Rashbam: 'I made the promise to the Avos. Now go and tell Yisrael that I am about to fulfill it'.
Ba'al ha'Turim: ''Ehekeh'' is written three times, because it is on the merit of the three Avos that Yisrael were about to be redeemed. 7
Oznayim la'Torah: Refer to 3:14:1:6.
Berachos 8b: 'Dayah le'Tza'ara be'Sha'atah!'
In fact, Hashem only told Moshe about the future exiles, but he did not intend him to mention it to Yisrael - and it was only for his ears that He mentioned ''Ehekeh'' twice. Refer to 3:14:3.1:2 and 3:14:3.2:1.
Ramban: Who does not actually translate it.
Ramban: The Midas ha'Din was contained inside the Midas Rachamim. (Perhaps what the Ramban means is that the two Midos worked simultaneously; whenever the former struck the Egyptians, the latter saved Yisrael.) Predominantly, the Midas Rachamim is synonymous with the Name Havayah, as the Torah goes on to explain. Refer to 3:15:1:1. See Ramban's corollary between the three Names of Hashem - Havayah, 'Ehekeh' and Adnus.
Refer also to 3:14:2:3. R. Bachye: In fact the Name Havayah too, incorporates past, present and future ? in which case the two Names have similar connotations. He also explains the four letters of both Names according to the current context. Later in the Dibur he equates them and explains their connection with the ten Sefiros.
See R. Bachye ibid., who elaborates in great detail.
As the Torah clearly indicates in the next Pasuk. See Ba'al ha'Turim, who elaborates further on the three times that 'Ehekeh' is written in the Torah, and on the Name itself.
"Hashem said to him... and He said, 'So you shall say to them, [Ehkyeh has sent me to you].'" Note that at the beginning of the Pasuk, Hashem does not say, 'So shall you say to them,' (but simply, Ehkyeh Asher Ehkyeh)?
Gur Aryeh: From the outset, Hashem did not intend that the full name be taught to Yisrael, only that Moshe himself should know the true full Name. Hashem clarified this to Moshe; that he was to say to Bnei Yisrael only the Name Ehkyeh. 1
For the reason Gur Aryeh explains above (3:14:3.1:2).
QUESTIONS ON RASHI
Rashi writes: "'... Asher Ehkyeh' - ... that I shall [also] be with them, when they are under subjugation to other kingdoms [in the future]." How does the repeated phrase "Asher Ehkyeh" imply that there would be future subjugations?
Gur Aryeh: The Name Ehkyeh means that Hashem is available to all who need Him. Hashem says, 1 'I reveal My existence to My creations, to bring them salvation.' However, people are not worthy of such revelation constantly! At times, Hashem revokes His availability and connection; but He assures them that He will be available to them again (in the future). Thus, Bnei Yisrael would understand that there would be future times of trouble as well.
In first-person perspective, refer to 3:14:1.1:1 and its note.
Rashi writes: "Moshe said... their current troubles are quite enough! Hashem said to him, 'You have said well! [Rather], 'So you shall say to them....'" Does a mortal man have to 'teach' Hashem what to say?
Gur Aryeh #1: First, Hashem answered Moshe's question. Should the Bnei Yisrael ask Hashem's name, he is to respond with the full meaning of its essence, "I Shall Be with them in this trouble, and... in future troubles." Moshe asked if this was proper to mention; whereupon Hashem advised him to pre-empt any questions. Moshe should open by saying, "Ehkyeh has sent me to you" - so that they would not ask further.
Gur Aryeh #2: It is, in fact, proper to know the full truth of Hashem's conduct (i.e., that 'He Will Be with us in future troubles'), but this is appropriate only for Tzadikim, who will accept Hashem's Midas ha'Din. 1 For the nation as a whole, who was not, at that time, so righteous as to be able to accept news of future troubles, Hashem said it was in fact improper to inform them of it.
Also refer to 3:14:3.2:1.
