Pensamento Judaico sobre Êxodo 3:4

"My God, before I was created I was not worthy, and now that I have been created it is as if I had not been created": Before I was created, that entire boundless time from naught until I was created, of course there was nothing in the world that needed me. Because if I was a deficiency vis-à-vis some purpose and fulfillment I would have been created, and since I was not created until that time it is a sign, that I was not worthy until then to have been created, and I was not needed but rather for the "moment like this" (Esther 4:14) for which I was created, because the moment has arrived for me to fulfill something to complete reality. And had I dedicated my actions towards the purpose of my creation [then] "here I am" (Genesis 22:1, Genesis 22:7, Exodus 3:4) now worthy. However since my deeds are not directed towards The Good Purpose behold I have not reached the purpose of my creation and I am still not worthy like beforehand.

We have learned: The burning fire of the bush is the fire that Abraham brought with him to the binding of Isaac, as it is stated, "Here are the fire and the wood"; and it is stated, "a bush burning in fire." What fire? This is the fire of Abraham.
And what is the fire of Abraham? This is the fire of attachment that lifted him to sacrifice his son, as it is stated, "the fire and the wood." The wood, as it is stated, "He split the wood for the burnt offering." But the fire, we have not heard [of it]. Rather they said like this: "This was the fire of those who attach themselves to God, through the power of which he went to slaughter his son."
And some say, "From where [do we know] that it was the same fire that burned inside Abraham and at the bush? As it is stated (Genesis 22:1), 'and God tested Abraham; and it is stated (Exodus 3:4), 'and God called to him from within the bush.'
What is, 'from within the bush (sneh)?' From within that test (nesayon)."

Should it, however, be considered necessary to assume here an ellipsis, according to the method of Onkelos, who supplies in some instances the term “the Glory,” in others “the Word,” and in others “the Divine Presence,” as the context may require in each particular case, we may also supply here the word “voice,” and explain the passage, “And a voice from the Lord passed before him and called.” We have already shown that the verb ‘abar, “he passed,” can be applied to the voice, as in “And they caused a voice to pass through the camp” (Exod. 36:6). According to this explanation, it was the voice which called. No objection can be raised to applying the verb kara (he called) to kol (voice), for a similar phrase occurs in the Bible in reference to God’s commands to Moses, “He heard the voice speaking unto him”; and, in the same manner as it can be said “the voice spoke,” we may also say “the voice called”; indeed, we can even support this application of the verbs “to say, “and “to call,” to “the voice,” by parallel passages, as “A voice saith ‘Cry,’ and it says ‘What shall I cry?’” (Isa. 40:6). According to this view, the meaning of the passage under discussion would be: “A voice of God passed before him and called, ‘Eternal, Eternal, All-powerful, All-merciful, and All-gracious!’” (The word Eternal is repeated; it is in the vocative, for the Eternal is the one who is called. Comp. Moses, Moses! Abraham, Abraham!) This, again, is a very appropriate explanation of the text.