To whom does "Elokei Avicha" refer?
Ramban #2 (citing the Ibn Ezra): It refers to Avraham Avinu, the founding father, whom the remaining Avos later joined.
Ramban: As if it had written 'Avosecha.' All ancestors are called 'Avicha,' like we find in Melachim II 20:5.
Rikanti: Nevertheless, Hashem mentioned "Elokei" by each of the Avos, hinting at their respective Midos. Also in Tefilah, after mentioning Elokei Avraham... we say 'Ha'Gadol Ha'Gibor v'Ha'Nora.' See Rav Chavel's explanation on the Ramban.
Hadar Zekenim, citing a Midrash: Initially He spoke to Moshe in Amram's voice, lest he be afraid. Then He said, 'I am not your father, rather, Elokei Avicha.'
Ramban: Hashem really wanted to say 'Elokecha;' only He preferred to state Moshe's Yichus after a Tzadik who was no longer alive. Refer also to Bereishis 28:13:2.
Why did Hashem introduce Himself as "Elokei Avicha," if He would specify Avraham, Yitzchak and Yaakov by name (and "Avicha" also refers to the Avos, see 3:6:1:1)?
Maharal (Derech Chayim p. 73, to Avos 2:2 (end)): In order that Moshe not say, "Who am I to go to Pharaoh?" (3:11), Hashem told Moshe that the merit of the Avos, although they are the forefathers of the entire nation, would stand for him personally; 1 because he would be toiling on behalf of the Tzibur. 2
Maharal: The Midrash says, Moshe initially thought that Hashem meant, 'I am G-d of your father Amram'! But what this does show Moshe, is that it would be as if Avraham, Yitzchak and Yaakov were Moshe's father personally, to assist him in his task! (EK)
Maharal (ibid.): For anyone working on behalf of the Tzibur, Avraham supports him at his right hand in both speech and deed; Yitzchak cuts down all accusers who oppose him; and Yaakov shows him what to do and the path to take. (Avraham's trait is Chesed, portrayed at the right, Yitzchak is Din at the left. Yaakov's trait is Yosher, the middle path). (EK)
What reward did Moshe receive for hiding his face?
Berachos 7a: For hiding his face, he was rewarded with Karnei Hod (rays of light - Shemos 34:29); for being afraid to approach, with "va'Yire'u mi'Geshes Eilav ([the people] were afraid to approach him)" Shemos 34:30; and for declining to look at the Shechinah (in the burning bush), with "u'Semunas Hashem Yabit (he merited to see the 'picture' of Hashem)" Bamidbar 12:8. 1
Was Moshe correct in concealing his face?
Maharal (Gevuros Hashem Ch. 24, p. 103): There are two opinions in the Midrash. One opinion holds that because this was Hashem's first revelation to Moshe, it was a unique opportunity, and Moshe should not have passed it up. Another opinion says that it was correct for Moshe to act modestly and conceal himself.
