וְיִשְׁמְע֣וּ הַֽכְּנַעֲנִ֗י וְכֹל֙ יֹשְׁבֵ֣י הָאָ֔רֶץ וְנָסַ֣בּוּ עָלֵ֔ינוּ וְהִכְרִ֥יתוּ אֶת־שְׁמֵ֖נוּ מִן־הָאָ֑רֶץ וּמַֽה־תַּעֲשֵׂ֖ה לְשִׁמְךָ֥ הַגָּדֽוֹל׃ (ס)
Quando i Cananei e tutti gli abitanti del paese lo verranno a sapere, ci circonderanno e cancelleranno il nostro nome dalla terra; e che cosa farai per il tuo grande nome?»
Rabbeinu Bahya
A kabbalistic approach: The verse tells us that the fact that I was able to leave Egypt was all for the sake of His glory and His Name. It is somewhat similar to what Moses exclaimed in the song after crossing the Sea of Reeds: זה קלי ואנוהו, a complimentary reference to the שכינה including G’d’s Highest Presence. The meaning is that the שכינה in Israel is not merely something needed for the ordinary Israelite, but it is a phenomenon necessary even in celestial circles. This is what Joshua had in mind when he said (Joshua 7,9, after the Israelites’ humiliating defeat at Ai) “and what are You going to do בעבור שמך הגדול in order to bolster Your great name?” When the Torah immediately carries on (verse 9) by writing “this shall be a sign on your hand and a remembrance between your eyes,” the idea is that the concept the Torah has revealed to us here must be commemorated by us in a tangible form, i.e. by means of the phylacteries. The word והיה is an instruction to ensure that this will be realised. We have something similar in Genesis 41,47 ותעש הארץ which Onkelos translates as וכנשו “they are to gather in.” In our situation the Torah means: “He has gathered me up for the sake of His attributes.”
Kli Yakar
And according to Ezekiel’s prophecy, from which it appears that Israel was wicked and sinful in Egypt, consequently they had no merit, and they were redeemed only because of two things: First, for the sake of His great Name which is with them in exile, as it were, as One who feels their pain, as it is written for I know their sufferings, and as it is written and what will You do for Your great Name (Joshua 7:9). Second, through the merit of the forefathers. Therefore He said, Thus shall you say to the children of Israel: ‘I Will Be’ [Ehyeh] has sent me to you, specifically using this Name which indicates “I am with him in distress.” And He further said, “Thus shall you say, etc., the Lord, the God of your forefathers, etc.,” meaning the merit of the forefathers. These two [factors] combined to bring them from distress to relief.
Rabbeinu Bahya
[The author cites a number of apparently contradictory verses to prove that because of G’d’s eternal relationship with Israel He has to temper Justice with Mercy and vice versa or that premise of the reciprocal relationship of G’d and Israel would disintegrate. Ed.]