וַיִּקְרָ֨א אֵלָ֜יו מַלְאַ֤ךְ יְהוָה֙ מִן־הַשָּׁמַ֔יִם וַיֹּ֖אמֶר אַבְרָהָ֣ם ׀ אַבְרָהָ֑ם וַיֹּ֖אמֶר הִנֵּֽנִי׃
Tetapi malaikat Yang Mahakekal berseru kepadanya dari langit, “Abraham, Abraham!” Jawabnya, “Inilah aku.”
Midrash Tanchuma Buber
(Is. 41:2:) WHO HAS AROUSED RIGHTEOUSNESS FROM THE EAST, IS CALLING HIM TO HIS FEET?5Cf. Gen. R. 43:3. The Holy One said: Abraham enlightened my world with his righteousness. Why? Because his whole generation was wicked; and from all of it I found only one, as stated (in Ezek. 33:24): ABRAHAM WAS ONE. Were there two? Only one with his righteousness. And so the Holy One said to him (in Gen. 22:11): ABRAHAM! ABRAHAM! Why two times? Because Abraham was righteous from his beginning to his end. Similarly < we read > (in Gen. 46:2): JACOB! JACOB! similarly (in Exod. 3:4): MOSES! MOSES! and similarly (in I Sam. 3:10): SAMUEL! SAMUEL! They were righteous from their beginning to their end. < Where is it shown >? From what we read on the matter (in Gen. 6:9): THESE ARE THE GENERATIONS OF NOAH: NOAH < WAS A RIGHTEOUS MAN>.6Cf. Gen. R. 30:4; M. Pss. 9:7.
Shemot Rabbah
“Moses said: I will turn now, and see this great sight; why will the bush not burn?” (Exodus 3:3).
“Moses said: I will turn [asura] now and see.” Rabbi Yoḥanan said: Moses took five steps at that moment, as it is stated: “I will turn [asura]19It should have said asur. The numerical value of the additional heh alludes to the five steps that Moses took. now and see.” Rabbi Shimon ben Lakish said: He turned around and looked, as it is stated: “The Lord saw that he had turned to see” (Exodus 3:4). Once he looked at it, the Holy One blessed be He said: ‘He is suitable to shepherd Israel.’
“The Lord saw that he turned to see, and God called to him from the midst of the bush and He said: ‘Moses, Moses.’ He said: ‘Here I am’” (Exodus 3:4).
Rabbi Yitzḥak said: What is “that he had turned [sar] to see?” The Holy One blessed be He said: ‘This one is depressed and upset [sar veza’ef]20An allusion to I Kings 20:43, 21:4. over seeing Israel’s suffering in Egypt; therefore, he is suitable to be their shepherd. Immediately, “God called to him from the midst of the bush.”
“He said: ‘Moses Moses.’” You find in “Abraham, Abraham” (Genesis 22:11), there is a pasek21A biblical cantillation sign connoting a break between the two names. between them; “Jacob, Jacob” (Genesis 46:2), there is a pasek between them; “Samuel, Samuel” (I Samuel 3:10), there is a pasek between them. However, “Moses Moses,” there is no pasek between them. Why is it so? This is analogous to a person who placed upon himself a great burden, and calls: So-and-so so-and-so, my dear, unload this burden from me.22Due to the urgency of the matter he calls without pausing. Alternatively, with all the prophets, He ceased speaking with them; however, with Moses, He did not cease all his days.
Rabbi Shimon bar Yoḥai taught: What is “Moses Moses?” It is an expression of fondness and encouragement. Alternatively: “Moses Moses” – it is he who taught Torah in this world, and he is destined to teach in the World to Come, as Israel is destined to go to Abraham and say to him: ‘Teach us Torah.’ He will say: ‘Go to Isaac, who studied more than I did,’ and Isaac will say: ‘Go to Jacob, who attended [to his teachers] more than I did;’ and Jacob will say to them: ‘Go to Moses, who learned it from the mouth of the Holy One blessed be He.’ That is what is written: “They will go from strength to strength, they will appear to God [Elohim] in Zion” (Psalms 84:8), and elohim is in fact Moses, as it is stated: “See I have placed you as elohim to Pharaoh” (Exodus 7:1). Rabbi Abba bar Kahana said: Anyone whose name is doubled is in two worlds.23This world and the world-to-come.
“He said: Do not draw near; remove your shoes from your feet, for the place upon which you are standing is holy ground” (Exodus 3:5).
“He said: Here I am” (Exodus 3:4) – here I am for priesthood and kingship. The Holy One blessed be He said to him: ‘You are standing in the place of the pillar of the world: Abraham said: “I am here” (Genesis 22:1), and you said: “I am here.”’ Moses asked that priests and kings emerge from him. The Holy One blessed be He said to him: “Do not draw [tikrav] near [halom]” – meaning, your descendants will not be sacrificing [makrivin], as the priesthood is fated for Aaron your brother. Halom – this is kingship, as it is said: “That you have brought me [King David] to this point [halom]” (II Samuel 7:18), and it says: “Has a man [Saul] come here [halom] yet?” (I Samuel 10:22). The Holy One blessed be He said to him: ‘Kingdom is fated for David.’ Nevertheless, Moses received both of them. Priesthood, as he served during the seven days of inauguration; kingdom, as it is written: “There was a king in Yeshurun” (Deuteronomy 33:5).
“Remove your shoes” – any place that the Divine Presence reveals itself, wearing shoes is prohibited. Thus with Joshua: “Remove your shoes” (Joshua 5:15). And thus the priests served in the Temple only barefoot.
“Moses said: I will turn [asura] now and see.” Rabbi Yoḥanan said: Moses took five steps at that moment, as it is stated: “I will turn [asura]19It should have said asur. The numerical value of the additional heh alludes to the five steps that Moses took. now and see.” Rabbi Shimon ben Lakish said: He turned around and looked, as it is stated: “The Lord saw that he had turned to see” (Exodus 3:4). Once he looked at it, the Holy One blessed be He said: ‘He is suitable to shepherd Israel.’
“The Lord saw that he turned to see, and God called to him from the midst of the bush and He said: ‘Moses, Moses.’ He said: ‘Here I am’” (Exodus 3:4).
Rabbi Yitzḥak said: What is “that he had turned [sar] to see?” The Holy One blessed be He said: ‘This one is depressed and upset [sar veza’ef]20An allusion to I Kings 20:43, 21:4. over seeing Israel’s suffering in Egypt; therefore, he is suitable to be their shepherd. Immediately, “God called to him from the midst of the bush.”
“He said: ‘Moses Moses.’” You find in “Abraham, Abraham” (Genesis 22:11), there is a pasek21A biblical cantillation sign connoting a break between the two names. between them; “Jacob, Jacob” (Genesis 46:2), there is a pasek between them; “Samuel, Samuel” (I Samuel 3:10), there is a pasek between them. However, “Moses Moses,” there is no pasek between them. Why is it so? This is analogous to a person who placed upon himself a great burden, and calls: So-and-so so-and-so, my dear, unload this burden from me.22Due to the urgency of the matter he calls without pausing. Alternatively, with all the prophets, He ceased speaking with them; however, with Moses, He did not cease all his days.
Rabbi Shimon bar Yoḥai taught: What is “Moses Moses?” It is an expression of fondness and encouragement. Alternatively: “Moses Moses” – it is he who taught Torah in this world, and he is destined to teach in the World to Come, as Israel is destined to go to Abraham and say to him: ‘Teach us Torah.’ He will say: ‘Go to Isaac, who studied more than I did,’ and Isaac will say: ‘Go to Jacob, who attended [to his teachers] more than I did;’ and Jacob will say to them: ‘Go to Moses, who learned it from the mouth of the Holy One blessed be He.’ That is what is written: “They will go from strength to strength, they will appear to God [Elohim] in Zion” (Psalms 84:8), and elohim is in fact Moses, as it is stated: “See I have placed you as elohim to Pharaoh” (Exodus 7:1). Rabbi Abba bar Kahana said: Anyone whose name is doubled is in two worlds.23This world and the world-to-come.
“He said: Do not draw near; remove your shoes from your feet, for the place upon which you are standing is holy ground” (Exodus 3:5).
“He said: Here I am” (Exodus 3:4) – here I am for priesthood and kingship. The Holy One blessed be He said to him: ‘You are standing in the place of the pillar of the world: Abraham said: “I am here” (Genesis 22:1), and you said: “I am here.”’ Moses asked that priests and kings emerge from him. The Holy One blessed be He said to him: “Do not draw [tikrav] near [halom]” – meaning, your descendants will not be sacrificing [makrivin], as the priesthood is fated for Aaron your brother. Halom – this is kingship, as it is said: “That you have brought me [King David] to this point [halom]” (II Samuel 7:18), and it says: “Has a man [Saul] come here [halom] yet?” (I Samuel 10:22). The Holy One blessed be He said to him: ‘Kingdom is fated for David.’ Nevertheless, Moses received both of them. Priesthood, as he served during the seven days of inauguration; kingdom, as it is written: “There was a king in Yeshurun” (Deuteronomy 33:5).
“Remove your shoes” – any place that the Divine Presence reveals itself, wearing shoes is prohibited. Thus with Joshua: “Remove your shoes” (Joshua 5:15). And thus the priests served in the Temple only barefoot.
Midrash Tanchuma Buber
Another interpretation (of Gen. 6:9): THESE ARE THE GENERATIONS OF NOAH; NOAH: Why two times? The Holy One said: < It was > in order to persuade23Gk.: peithein, peisai in the aorist. all those who enter the world, lest they think of saying: He was only righteous in his generation. The Holy One said: For me he is the equal of Abraham. R. Judah bar Shallum [the Levite] said: < His name > is stated two times (in Gen. 22:11): ABRAHAM, ABRAHAM. So also with Jacob (in Gen. 46:2); so also with Moses (in Exod. 3:4); so also with Samuel (in I Sam. 3:10); so also with Noah (here in Gen. 6:9). < The double name is used > in order to give equality to the righteous ones.