וַיְדַבֵּ֥ר אֱלֹהִ֖ים אֶל־מֹשֶׁ֑ה וַיֹּ֥אמֶר אֵלָ֖יו אֲנִ֥י יְהוָֽה׃
하나님이 모세에게 말씀하여 가라사대 나는 여호와로라
Haamek Davar
In the beginning Elohim [God] created: Elohim means judge. Indeed, just like the statutes of the Torah are called judgement [or laws]. Similarly, the properties of nature that the Holy One, blessed be He, ingrained in His world are called judgement [or laws]. As is explained in [Tractate] Shabbat 155, "'The righteous One knows the judgement of the poor ones' (Proverbs 29:7); the Holy One, blessed be He, knows that that the dog's food [supply] is sparse, etc.;" and the matter is not in the category of punishment, but rather this is [its] nature, and that is called judgement. And behold [regarding] the name, God/Judge, even though its simple understanding is the One who runs His world in judgement, nonetheless, here, its understanding is the One who creates His world with judgement. And this is its understanding in the Sifri, at the beginning of Parshat Ve'etchanan concerning the prayer of Moshe, "Lord, God/Judge, in judgement have you created the world." And there, we explained with His help, may He be blessed, why the Sages, of blessed memory, explained the intention of Moshe in this way. And also see, what I have written further, Genesis 9:16, and in the Book of Exodus 6:2.
Ramban
‘E-IL SHA-DAI.’ These are two distinct Divine names, each one descriptive in itself.367And not as Abraham ibn Ezra has it, i.e., that they both constitute one descriptive noun: “a G-d who is almighty” and “an almighty G-d.” Now the meaning of the word eil is “mighty”, derived from the expression, Eilei Moab (the mighty ones of Moab).368Exodus 15:15. The meaning of Sha—dai, according to Rashi, is “He whose G-dship suffices for every creature.” In the book Moreh Nebuchim369I, 63 (toward the end). the Rabbi294Rabbi Moshe ben Maimon (Rambam). See Seder Bereshith, Note 139. explained that the name Sha—dai signifies “he who is sufficient.” That is to say, He does not require the existence of what He created or the conservation of any other being; rather, His existence is self-sufficient. Rabbi Abraham ibn Ezra explained in the name of the Nagid370Shmuel Hanagid. In our text of Ibn Ezra, it appears anonymously as “And many explain.” that the name is from the root shodeid, meaning “victor and prevailer over the hosts of heaven.” This is the correct interpretation, for the name Sha—dai represents the attribute of power which conducts the world, concerning which the Sages have said that it is “the attribute of Justice of the world below.”371Bereshith Rabbah 35:4.
The reason for mentioning this Divine Name now is that with it are done the hidden miracles372All miracles which a man can deny, saying that they are part of the natural order, are called “hidden,” while those that cannot be denied but are clearly the intervention of the power of G-d are called “open.” (Ma’or Veshamesh.) This concept is a major foundation in Ramban’s thinking. It will appear in many other places in a more developed manner. See e.g., further, 46:15; Exodus 6:2; Leviticus 26:11. for the righteous, to deliver their soul from death, and to keep them alive in famine,373Psalms 33:19. as well as to redeem them in war from the power of the sword,374See Job 5:20. just as all the miracles done to Abraham and to the other patriarchs, and as all the blessings and curses mentioned in the Torah in the section Im Bechukothai375Leviticus 26:3-46. and in the section Vehaya Ki Thavo.376Deuteronomy 28:1-69. These blessings and curses are all miracles for it is not in nature that the rains should come in their due season377Leviticus 26:4. when we worship G-d, nor are the skies to be like iron378Ibid., Verse 19. if we plant our fields in the seventh year, and similarly all promises in the Torah. Rather, they are all miracles by which the disposition of natural law is overpowered, except that no change from the natural order of the world is noticeable, as was the case with the miracles done through Mosheh Rabbeinu with the ten plagues, the dividing of the Sea, the Manna, the well, and their like, for these are miracles which openly changed nature, and they were done with the Tetragrammaton which He told to him. It is for this reason that He now told Abraham our father that He is the Almighty, the Victor Who will prevail over his constellation of birth so that he will have a son, and thus there will be a covenant between Him and his seed forever, meaning that the portion of the Eternal is His people,379Deuteronomy 32:9. and that He will lead them at His own will, as they will not be under the rule of a star or constellation.
Know and consider that our father Abraham did not mention the Tetragrammaton [Eternal] in any of his utterances except in combination with the Divine Name written [G-d],380Such as in 15:2 above. or in combination with E-il Elyon [G-d Most High],381Ibid., 14:22. but he did mention in his affairs the name Elokim [G-d]. Thus he will say, The Eternal, the G-d of heaven.382Further, 24:3. He said, however, the Eternal seeth,383Ibid., 22:14. In this case Abraham used the Tetragrammaton (Eternal) by itself. This would contradict the principle stated by Ramban above that Abraham never used this Divine Name except in some combination with another Name. Ramban answers that since the reference there is to the Sanctuary which was destined to be built on that mountain in the future and where the sacrifices were to be brought, the Tetragrammaton is the proper name to be used, as will be explained in the beginning of the book of Leviticus when sacrifices are discussed. because it refers to the place of the future Sanctuary. Jacob, on the other hand, always mentioned E-il Sha-dai [G-d Almighty],384Ibid., 43:14; 48:3. which Moses our teacher never mentions. If you will be worthy you will understand this entire matter from that which the Rabbis said in Tractate Yebamoth:38549b. “All prophets contemplated Deity through an unlucid speculum,” which is why Isaiah said, And I saw G-d,386Isaiah 6:1. [i.e., the Divine Name written Aleph Dalet]. “But Moses contemplated Deity through a lucid speculum.” This is why He said, For a man shall not see Me and live,387Exodus 33:20. whereas Isaiah’s verse, and I saw G-d,386Isaiah 6:1. is written with the Aleph Dalet. I will mention this theme again in Parshath Va’eira388Ibid., 6:2. if G-d will look upon my grief.389A personal reference of Ramban to the difficult times in his life when he was engaged in the writing of this work.
The reason for mentioning this Divine Name now is that with it are done the hidden miracles372All miracles which a man can deny, saying that they are part of the natural order, are called “hidden,” while those that cannot be denied but are clearly the intervention of the power of G-d are called “open.” (Ma’or Veshamesh.) This concept is a major foundation in Ramban’s thinking. It will appear in many other places in a more developed manner. See e.g., further, 46:15; Exodus 6:2; Leviticus 26:11. for the righteous, to deliver their soul from death, and to keep them alive in famine,373Psalms 33:19. as well as to redeem them in war from the power of the sword,374See Job 5:20. just as all the miracles done to Abraham and to the other patriarchs, and as all the blessings and curses mentioned in the Torah in the section Im Bechukothai375Leviticus 26:3-46. and in the section Vehaya Ki Thavo.376Deuteronomy 28:1-69. These blessings and curses are all miracles for it is not in nature that the rains should come in their due season377Leviticus 26:4. when we worship G-d, nor are the skies to be like iron378Ibid., Verse 19. if we plant our fields in the seventh year, and similarly all promises in the Torah. Rather, they are all miracles by which the disposition of natural law is overpowered, except that no change from the natural order of the world is noticeable, as was the case with the miracles done through Mosheh Rabbeinu with the ten plagues, the dividing of the Sea, the Manna, the well, and their like, for these are miracles which openly changed nature, and they were done with the Tetragrammaton which He told to him. It is for this reason that He now told Abraham our father that He is the Almighty, the Victor Who will prevail over his constellation of birth so that he will have a son, and thus there will be a covenant between Him and his seed forever, meaning that the portion of the Eternal is His people,379Deuteronomy 32:9. and that He will lead them at His own will, as they will not be under the rule of a star or constellation.
Know and consider that our father Abraham did not mention the Tetragrammaton [Eternal] in any of his utterances except in combination with the Divine Name written [G-d],380Such as in 15:2 above. or in combination with E-il Elyon [G-d Most High],381Ibid., 14:22. but he did mention in his affairs the name Elokim [G-d]. Thus he will say, The Eternal, the G-d of heaven.382Further, 24:3. He said, however, the Eternal seeth,383Ibid., 22:14. In this case Abraham used the Tetragrammaton (Eternal) by itself. This would contradict the principle stated by Ramban above that Abraham never used this Divine Name except in some combination with another Name. Ramban answers that since the reference there is to the Sanctuary which was destined to be built on that mountain in the future and where the sacrifices were to be brought, the Tetragrammaton is the proper name to be used, as will be explained in the beginning of the book of Leviticus when sacrifices are discussed. because it refers to the place of the future Sanctuary. Jacob, on the other hand, always mentioned E-il Sha-dai [G-d Almighty],384Ibid., 43:14; 48:3. which Moses our teacher never mentions. If you will be worthy you will understand this entire matter from that which the Rabbis said in Tractate Yebamoth:38549b. “All prophets contemplated Deity through an unlucid speculum,” which is why Isaiah said, And I saw G-d,386Isaiah 6:1. [i.e., the Divine Name written Aleph Dalet]. “But Moses contemplated Deity through a lucid speculum.” This is why He said, For a man shall not see Me and live,387Exodus 33:20. whereas Isaiah’s verse, and I saw G-d,386Isaiah 6:1. is written with the Aleph Dalet. I will mention this theme again in Parshath Va’eira388Ibid., 6:2. if G-d will look upon my grief.389A personal reference of Ramban to the difficult times in his life when he was engaged in the writing of this work.
Gur Aryeh
... It is difficult... Rabbi Elazar ben Azariah should not have said, "There is a parable about two physicians." Rather, he should have said, "It is a greater warning when someone warns a sick person that he should not die like x, than if he just says not to [do x] and die."...