Comentario sobre Exodo 3:6

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;¹⁵⁴II 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.” this is my G-d, and I will glorify Him; my father’s G-d, and I will exalt Him,¹⁵⁵Further, 15:2. 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.¹⁵⁶Genesis 12:8. See Ramban there, Vol. I, p. 172. After that, He mentioned Abraham by name and then joined the rest of the patriarchs to him.¹⁵⁷The 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. In the opinion of our Rabbis,¹⁵⁸Shemoth Rabbah 3:1. [“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].¹⁵⁹The 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” (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,¹⁶⁰See further, Verse 15. [thus alluding to the special attributes by which He was associated with each of the patriarchs],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 (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.¹⁶²Further in Verse 15.

אנכי אלוקי אביך, “I am the G’d of your father, etc.” according to our sages, Amram, Moses’ biological father, is referred to in this verse. Nachmanides writes that when the sages said this they meant that G’d meant that He was Moses’ G’d, but that He preferred to associate His name with a righteous man who had already died, instead of with a living person, whose freedom of choice still enables him to turn his back on G’d at some time in the future if he so desires, and to thereby make G’d’s association with him a mockery. At a later stage, G’d referred to Himself as the G’d of the patriarchs, implying that He was the G’d of the entire Jewish people. Ibn Ezra explained that the word אביך in our verse refers to the first patriarch Avraham, seeing he had been the first to proclaim G’d’s name and his faith in Him in public. In subsequent visions G’d speaks of also being the G’d of the other patriarchs. According to the plain meaning of the text, the expression אלוקי אביך is not materially different from the Torah having written אלוקי אבותיך, “the G’d of your forefathers.” The reason why the Torah uses the word אביך in the singular mode here is that people generally refer to G’d as their “father.” We find a similar description in Kings II 20,5 when Isaiah is instructed to give a message to King Chiskiyah, a parallel verse in Isaiah 38.5 when G’d describes Himself as the G’d of his father.

V. 6. אלקי אביך, den dich dein Vater kennen gelehrt. אלקי אברהם וגו׳, der sich schon euren Vätern nicht nur in dem steigenden Glücke eines Abraham, nicht nur in dem dauernden und dann abwärts steigenden Glücke eines Isaak, sondern auch in dem niederen Geschicke eines Jaakow gegenwärtig gezeigt. — אל האלקים, zu der ihm offenbar werdenden Gotteserscheinung.

אנכי אלוקי אביך, I am the G-d of your father;” by saying these words G-d revealed to Moses that his father had already died, for we have a tradition that G-d does not associate His Holy name to living persons, as He does not know if they will abandon Him before they die. The rule is: הן בקדושים לא יאמין, “He does not display trust even in His holy ones,” until they have departed life on this earth. The reason why G-d decided to tell Moses in this way that his father Am ram, who had been the leader of the Jewish people in Egypt, would not be used by Moses as an excuse to decline his appointment as his father’s successor. If Moses was reluctant to accept the appointment out of respect for his older brother, how much more would he decline out of respect for his father.

ויסתר משה פניו, Moses hid his face; the fact that Moses hid his face at this point was the reason that he merited that he eventually attained a spiritual level when his own face radiated spirituality to the degree that unless he was discussing Torah, the people could not bear looking at him. (Exodus 34,30). Compare also Numbers 12,8, where G-d explains this level of Moses to Miriam and Aaron.