Quotation sobre Êxodo 3:27

Know that all the holy names that are mentioned in the Torah are all dependent on the name that is four letters (Tetragrammaton) which is Y"HVH. And should you say: 'but isn't the name E"hyeh the main one and the source? know that the Tetragrammaton is the imagined image of the body of the tree, and that the name E"hyeh is the main part of this tree, and from it the roots root out and expand branches to all sides, and the rest of the holy names are all in imagined images of the branches and bases that continue from the body of the tree, and each of the branches produces fruit according to its kind, and with the exception of the holy names which are known to be unerasable [by halacha], there are some other nicknames that are dependent of each and every name. Such are said to be the nicknames of Y"HVH - Norah, Noseh Avon, Over Al Pesha. Nicknames of E"l - Gadol, Rachum, and Chanun. Nicknames of E"lohim - such as Adir, Shofet, Dayan. And to all those nicknames there are other nicknames dependent on each and every one of those nicknames, and they are the rest of the words of the Torah. Until it is found that all the Torah, entirely, is interwoven with nicknames, and the nicknames with the names, and the holy names all are dependent on the name Y"HVH and all unite with it. And all the Torah, entirely, is found interwoven with the name YHV"H and therefore it is called Perfect Torah of Y"Y (Psalms 19:8). And you will find that you learned when you understand the direction of the holy names in their families, and when you grasp the specific nicknames to each and every one of them, then you will see that all is dependent on His great Name, may He be Blessed, and you desire and silence yourself so as to cling to Him, and you will fear and be in awe of Him, and then you will understand the awe of Y"Y and you will find the awareness of Elohi"m (Proverbs 2:5). And then you will enter (or. תכנס) in the category of those about whom it is written "I will protect him because he knows My name" (Psalms 91:15) and then you will understand how is the punishment for those who mention the Name of Heaven in vain, all the more so for the one who verbally expresses the Name in its letters, even more the one who makes personal use of it. And before I begin in the direction of this work, I need to make this one introduction to you, and here it is:

One powerful midrashic reading imagines God as holding the displaced consciousness of an inert people. At the Burning Bush, God introduces Himself to Moses as One who sees His people’s afflictions, who hears their cries and who “knows their pain” (3:7). Here, God comments on His own sharpened sensitivity in relation, specifically, to human pain. Here again, Rashi glosses: “I have paid attention to contemplate and know their pain: I have not hidden My eyes, nor shall I block My ears to their cry.” God, at this juncture, is no longer unconscious of human suffering. He departs from a habitual apathy, from an exiled state. But another midrash goes further: “Dead flesh does not feel the scalpel, but I do know their pain, which they themselves do not feel.”⁴Lekach Tov in Torah Shelemah Shemoth 126.

“WHO AM I?”
Meanwhile, in the world of exile, Moses is to play the central role. He is to be the redeemer, the spokesman between God and the Israelites, God and Pharaoh. He will carry words across gulfs so that they are made good in the world. To this task God urgently summons him: “Moses! Moses!” And commands him, “You shall free (ve-hotze) my people Israel from Egypt” (3:4, 10). These first words of God to Moses evoke from the outset the issue of hotze, of extracting, bringing out. These words emerge “from out of the Burning Bush,” from the thorny complexity of human pain.⁸See Shemot Rabba 2:7: “God said to Moses, Do you not feel that I am in distress, just as Israel is in distress? Be aware that the place from which I speak to you is in the midst of thorns, I am their partner in distress!” This is the site from which God addresses Moses, simply asking to be extracted, in His involvement with His people, from the closed world that is tzara, the constriction in which one cannot move without further anguish.⁹The midrashic proof-texts accompanying such passages of involvement are typically, “I am with him in his distress” (Ps. 91), and “In all their troubles He was troubled” (Isa. 63:9). God is with His people, He is in their troubles. Like them, He is submerged and seeks to emerge.

“WHO AM I?”
Meanwhile, in the world of exile, Moses is to play the central role. He is to be the redeemer, the spokesman between God and the Israelites, God and Pharaoh. He will carry words across gulfs so that they are made good in the world. To this task God urgently summons him: “Moses! Moses!” And commands him, “You shall free (ve-hotze) my people Israel from Egypt” (3:4, 10). These first words of God to Moses evoke from the outset the issue of hotze, of extracting, bringing out. These words emerge “from out of the Burning Bush,” from the thorny complexity of human pain.⁸See Shemot Rabba 2:7: “God said to Moses, Do you not feel that I am in distress, just as Israel is in distress? Be aware that the place from which I speak to you is in the midst of thorns, I am their partner in distress!” This is the site from which God addresses Moses, simply asking to be extracted, in His involvement with His people, from the closed world that is tzara, the constriction in which one cannot move without further anguish.⁹The midrashic proof-texts accompanying such passages of involvement are typically, “I am with him in his distress” (Ps. 91), and “In all their troubles He was troubled” (Isa. 63:9). God is with His people, He is in their troubles. Like them, He is submerged and seeks to emerge.