Parashat Vaeira 5784

What’s in a name? A lot when you talk about the name of God.

The portion Vaeira starts with a request that God be known to Moses by a different name. And he appeared as Adonai.

וַיְדַבֵּ֥ר אֱלֹהִ֖ים אֶל־מֹשֶׁ֑ה וַיֹּ֥אמֶר אֵלָ֖יו אֲנִ֥י ה’׃
God spoke to Moses and said to him, “I am ‘ה” (Exodus 6:2)

Prior to this, God had been known by different names by the patriarchs and, as explained in the next line, God was known as El Shaddai. But the exact meaning of the name El Shaddai is not known. It could mean God of the Mountains (referring to Mount Sinai) or Mighty God or My God or God Almighty. It is a reverential name, one that must be used with great care and awe.

Rashi wrote about the meaning of the name. “I am the Lord, Who is faithful to recompense with a full reward those who walk before Me. Nor have I sent you with no purpose in view, but to fulfill the promise which I made to the early patriarchs.” And Ramban added, “I made many promises to him, and in all cases I said to him, I am El Shaddai, but by my name, the Eternal, I was not known to them.”

He continued with the words of Ibn Ezra: “The purport of the verse is that He appeared to the patriarchs by this Name [E-il Sha-dai], which indicates that He is the victor [and prevailer] over the hosts of heaven, doing great miracles for them except that no change from the natural order of the world was noticeable.”

And Ibn Ezra continued elucidating the tetragrammaton (Yud-Hei): “I have appeared to the patriarchs with the might of My arm with which I prevail over the constellations and help those whom I have chosen, but with My Name Yod Hei with which all existence came into being I was not made known to them, that is, to create new things for them by the open change of nature. And Wherefore say unto the children of Israel: I am the Eternal, and inform them once again of the Great Name, [i.e., the Tetragrammaton], for by that Name I will deal wondrously with them, and they will know that I am the Eternal, that makes all things.”

A modern commentator, Nechama Leibowitz, stated that the time was not right for the fulfillment of the covenant. She said: The Almighty had made a promise to the Patriarchs. He had promised them the land of Canaan but the time had not been ripe for its fulfillment. This is the meaning of the phrase that God had not yet appeared to them by His name. The attribute of Divine fulfillment implied in this name of God had not yet been realized in history.

The full range of God’s qualities are on display, states Or HaHaim, a 16^th century commentary. The reason we show kindness is so Pharaoh has time to repent for all the sins he committed. “We may also see in this verse God’s response to Moses’ amazement why He had not reacted to the insult Pharaoh had committed when he denied His existence. The words וידבר אלוקים are directed at Pharaoh who was about to experience proof of God’s existence by being subjected to a string of retributory plagues. God could have eliminated Pharaoh in a single plague if He had employed only the attribute of Justice. The reason He chose not to do so was that He wanted to acquaint Pharaoh with one of His other attributes, i.e. His long patience, ארך אפים. God is in no hurry to conclude His dealings with the recalcitrant sinners, giving them a chance to repent. This is why we have input by the attribute of Mercy even in His dealings with Pharaoh.”

What is the correct name of God to use at which time? It’s all about the aspect of God’s glory which is revealed. We learn from Shemot Rabbah, the great stories and amplifications in the midrash, about the names of God.

“R. Abba bar Memel said: The Holy One said to Moses: Is it my name that you want to know? I am called after My deeds. Sometimes I am called El Shaddai, Tzevaot, Elohim, Adonai. When I judge humanity I am called Elohim. When I make war against the wicked I am called Tzevaot and when I give man a suspended sentence for his sins I am called El Shaddai; and when I have compassion on my world I am called Adonai.” (Shemot Rabbah 3:6)

And the first sentence of this portion says that God will be known as Adonai, as God has compassion on the world. May we always see the compassion of God on Israel and on the world.
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Rabbi Gerry L. Ginsburg (AJR ’19) is associate rabbi of Temple Beth El, Stamford, CT (Conservative). He works in pastoral counseling, adult education, synagogue outreach, life cycle events and worship services.