Va'eira: The Knowledge of G-d; The Essence of Redemption

As related at the beginning of this week’s Torah reading, in response to Moshe’s complaint cited at the end of Parshas Shmos,6 “Why have You mistreated this people?”

G‑d spoke to Moshe and told him, “I am G‑d (Havayah). I appeared to Avraham, to Yitzchak, and to Yaakov via [the names] E-l, Shaddai (the L‑rd, the Omnipotent),7 but I did not become known to them via My name Havayah.8 Also, I established My covenant with them to give them the land of Canaan, the land of their sojourns where they lodged…. and I remembered My covenant. Therefore, say to the Children of Israel, ‘I am Havayah, and I will take you out from under the burdens of the Egyptians, and I will save you…. And I will redeem you…. I will take you to Me as a people… and you will know that I am Havayah.’ ”9

According to the straightforward meaning of these words,10in response to Moshe’s protest – “but You have not saved Your nation”11 – G‑d is reassuring him that the time for the fulfillment of His promise to the Patriarchs has now arrived and He will redeem the Children of Israel from the land of Egypt.

However, explanation is necessary: What is the intent of the introduction, “I appeared to Avraham… via [the names] E-l, Shaddai, but I did not become known to them via My name Havayah”? Seemingly, this statement minimizes the stature of His promise to the Patriarchs.

Rashi12explains that the intent of the verse is to clarify that, in the era of the Patriarchs, G‑d had yet to fulfill His promise. This is what is meant by “I did not become known to them via My name Havayah” – G‑d was stating, “I did not make Myself known to them with My attribute of faithfulness,”⁷for He had yet to fulfill that promise. Now, however, the time had come to do so.

Nevertheless, the fundamental difficulty of the verse remains: Of what importance is it in the present context that, in the era of the Patriarchs, G‑d had yet to fulfill His promise?

Furthermore, as implied by the very name “Torah,” all of the Torah’s words are “instructions,”13 eternal lessons for every Jew for all time. What is the lesson to be derived from knowing that “I did not become known to them via My name Havayah”?14 It is also necessary to explain the precise intent of the words, “I appeared to Avraham, to Yitzchak, and to Yaakov.” Seemingly, the verse should have used terser wording15such as, “I appeared to your ancestors,”16 or the like. Moreover, even if there is a reason for mentioning the names of each of the Patriarchs, the verse could have read, “I appeared to Avraham, Yitzchak, and Yaakov.”17 Why does the verse interrupt its flow by adding the word אֶל,18 “to” (“to Yitzchak and to Yaakov”)?

When interpreting the verse, “G‑d spoke to Moshe and told him, ‘I am G‑d (Havayah),’ ” the Alter Rebbe explains19 that G‑d was not merely offering words of comfort and a promise. He was answering Moshe’s complaint, “Why have You mistreated this people?” G‑d was emphasizing that the intent of the redemption from Egypt was the revelation of His name Havayah – “I am Havayah” – as the verse proceeds to state explicitly, “Therefore, say to the Children of Israel, ‘I am Havayah… and you will know that I am Havayah.’ ” In order to be worthy of the revelation of G‑d’s name Havayah, which is a very lofty revelation, it is necessary to experience a very severe exile, to the extent that one feels “mistreated.”

The verse proceeds, intimating that this was the reason that this revelation was not granted in the era of the Patriarchs, as alluded to by the verse, “I appeared to Avraham… via [the names] E-l, Shaddai, but I did not become known to them via My name Havayah,” i.e., they had not undergone this preparatory stage.

The various names of G‑d reflect differences in the nature of the revelation of G‑dliness.20 G‑d’s name Havayah reflects a uniquely transcendent revelation – one so wondrous that even the Patriarchs were not granted it, as the verse states, “I did not become known to them via My name Havayah.”

(The revelation to the Patriarchs was “via [the names] E-l, Shaddai,” i.e., names that indicate that G‑d limits Himself according to the structures of the worlds.21Hence, G‑d used the name Shaddai, the name through which those limits were established, as reflected in our Sages’ interpretation22 of that name, “I told My world, dai –enough.” By contrast, His name Havayah is His essential name,23 reflecting G‑dliness as it transcends the limitations of the world, how He is “past, present, and future, at the same moment).”24

Since G‑d was grooming the Jews for such a unique revelation, it was necessary that the preparatory stages also be unique, ultimately involving a drastic descent into exile.

Based on the above, it follows that G‑d’s words to Moshe – “I appeared to Avraham...” – convey the foundation and the primary purpose of the redemption from Egypt. Firstly, the redemption from Egypt was not only a physical redemption; it was primarily a spiritual redemption, a transition from subjugation in Egypt to freedom and the service of G‑d, as stated,25 “When you take the people out of Egypt, you will serve G‑d on this mountain;” i.e., the purpose of the Exodus from Egypt was the service of G‑d through the acceptance of the Torah and its mitzvos. Beyond that, the goal of this spiritual redemption was the revelation of G‑d’s name Havayah and the Jews attaining knowledge of it.

Based on the above, it is possible to reach a deeper understanding of why the verse elaborates regarding the Patriarchs, “I appeared to Avraham… via [the names] E-l, Shaddai, but I did not become known to them via My name Havayah.” With this statement, the Torah is underscoring that despite the great virtue of the Patriarchs’ Divine service – as reflected by our Sages’ words,26 “The Patriarchs represent G‑d’s chariot” – they had not yet reached a state of redemption. The Exodus from Egypt was connected with attaining the knowledge of G‑d’s name Havayah that was not known to the Patriarchs.¹⁸

This is the reason the verse mentions each one of the Patriarchs individually – rather than stating succinctly “to your ancestors” or the like – and furthermore, includes the word אֶל, “to,” before each of their names. In this manner, it highlights the unique virtue of their Divine service.

Describing them as the ancestors of the Jewish people would not reflect the distinguishing quality possessed by each of the Patriarchs individually. Instead, it would focus on their shared characteristic. Moreover, the fact that they became the ancestors of the Jewish people is a dimension granted them from Above: that in the merit of their Divine service, G‑d singled them out to be the ancestors of the entire Jewish people.27

Therefore, by singling out Avraham, Yitzchak, and Yaakov individually, the Torah emphasizes the unique virtue that each of the Patriarchs possessed. As is well known,28each of the Patriarchs was identified with a particular aspect of Divine service: Avraham with deeds of kindness, Yitzchak with the worship of G‑d,29 and Yaakov with Torah study. Nevertheless, since G‑d’s name Havayah had not been revealed to them and they lacked the knowledge of it – as stated, “I did not become known to them via My name Havayah” –they had not attained a complete state of redemption.

To explain: Mitzrayim, the Hebrew name for Egypt, relates to the word meitzarim, Hebrew for “boundaries” and “limitations.”30The nature of a person’s individual Egypt varies according to his character and degree of refinement. One person’s Egypt may be defined by his selfish desires and natural drives; another’s, by the bounds of intellect and reason. There is even an “Egypt of holiness.”31The implication is that since a person is a created being with inherent limitations, even when he serves G‑d with all his potential, he has yet to transcend those limitations despite his life being circumscribed entirely in the realm of holiness.

The Exodus from Egypt represents a departure from all boundaries and limitations, even those of holiness, the attainment of a state of utter bittul, “self-nullification,” to the extent “that one does not feel his own self at all… and does not attach any importance to himself at all.”32 It is not within the potential of a person to reach such a degree of bittul on his own initiative.To paraphrase our Sages’ words:33 “One who is fettered cannot free himself from prison.” Instead, such self-transcendence can only come about through a revelation of G‑dliness from Above. More specifically, the revelation must come from G‑d’s name Havayah, i.e., G‑d’s Essence, as it transcends the limits of the world.

The awesomeness of this revelation nullifies all sense of a person’s individual identity, lifting him above all boundaries and limitations, even those of the Egypt of holiness.

But this was not the case regarding the Patriarchs. Since G‑d “did not become known to them via My name Havayah,” they did not experience an “Exodus from Egypt,” a complete departure from boundaries and limitations.

This provides an eternal lesson for every Jew, even one living in the era of exile. As is well known,34 even before the advent of the Ultimate Redemption of the entire Jewish people – which will be a complete redemption and liberation even in a physical sense – every person can reach a state of redemption and liberation with regard to his Divine service.

The knowledge of this potential challenges a person to engage in introspection: Is he in a state of exile or has he already attained a state of redemption? A person might think that if he has overcome his natural inclination, dedicated himself to the study of the Torah and the observance of its mitzvos, and even to carrying out all his personal affairs35 for the sake of Heaven, he has certainly attained a state of spiritual redemption and liberation.

The verse, “I appeared to Avraham… but I did not become known to them via My name Havayah,” teaches that it is possible to serve G‑d to the extent that one is a chariot²¹ for His will, even serving Him in all the three paths of service – Torah study, Divine worship, and deeds of kindness – each in a consummate manner. Nevertheless, as long as his soul is not illuminated by G‑d’s name Havayah that transcends nature, he has not left his own Egypt. He has not attained a state of redemption.

How can a person know whether he has actually reached a level at which the revelation of G‑d’s name Havayah illuminates his soul? This question is answered through Rashi’s reading of the statement, “I did not become known to them via My name Havayah,” as “I did not make Myself known to them with My attribute of faithfulness, the reason for which I am called by the name Havayah.” The phrase midas amitis, translated as “My attribute of faithfulness,” can also mean “My attribute of truth.” The consequence of G‑d’s name Havayah not being revealed to the Patriarchs was that “I did not make it possible for them to recognize Me by My attribute of truth.”36

The fundamental characteristic of the attribute of truth is constancy, a lack of change, as Talmud Yerushalmi states,37 “The seal of the Holy One, blessed be He, is truth.”38The Talmudic passage continues, illustrating this concept by explaining that the Hebrew word for truth,אֱמֶת, is made up of three letters. Alef is the first letter of the alphabet, mem, the middle letter, and sof, the final letter, alluding to the verse,39 “I am the first and I am the last; other than Me, there is no G‑d.” The implication is that the definition of truth is always the same, found in all places, at the beginning, the middle, and the end, with absolute equivalence at every level, with no change at all, as reflected by the verse,40 “I, G‑d, have not changed.” On this basis, the conclusion of the verse, “other than Me, there is no G‑d,” can be explained as follows: E-lokim, the name of G‑d used in this verse, reflects the attribute of G‑dliness associated with judgment and self-limitation that lead to the veiling and concealment of G‑dliness.41 From the standpoint of Havayah, “there is no E-lokim,” there is no such concealment.

The achievement of a level of utter constancy in a person’s Divine service – that he continues day in and day out without any fluctuation – is the litmus test to see whether he has experienced a true and complete personal Exodus from Egypt and departed from all boundaries and limitations. Regardless of what he is involved in – be it the study of the Torah, the Divine service of prayer, the observance of the mitzvos, or carrying out his personal affairs²⁸ for the sake of Heaven – he performs every element of His Divine service with the same utter bittul to G‑d’s will, without any fluctuation.

The potential for a person to serve G‑d in this manner comes from G‑d’s name Havayah – the “attribute of truth,” alluded to by the verse, “I am the first and I am the last; other than Me, there is no G‑d” – shining within him. This motivates a person to such a degree of bittul that the manner in which his Divine service is expressed does not matter to him; he is not restricted by any given mode of service. His fundamental bittul to G‑d shines forth in every aspect of His Divine service, all of which are carried out with limitless and unchanging devotion.

In this vein, reference can be made to the Baal Shem Tov’s42 interpretation of the verse,43 “I have placed G‑d44 before me at all times.” The Baal Shem Tov focuses on the shared root letters of the word shivisi and the word hishtavus, “making everything equal.” When G‑d is before a person at all times – i.e., when G‑d’s name Havayah shines for a person in a revealed manner – that brings him to a state of utter equanimity and he serves G‑d “with all of His strength” in every aspect of his life and in many different means of expression.45

The above explanations reflect one of the parallels between the Exodus from Egypt and the Future Redemption. The intent of that Redemption is not merely redemption in a physical sense, nor even redemption in an ordinary spiritual sense, i.e., redemption from the yetzer hara. Instead, its goal is the revelation of G‑d’s name Havayah.

This reflects the depth of Rambam’s intent in his description of the state of the world in the era of Redemption, as he states at the conclusion of his Mishneh Torah:46

Then, the occupation of the entire world will be solely to know G‑d. Therefore, the Jews will be great sages and know the hidden matters, and they will attain an understanding of their Creator to the full extent of human potential, as it is written,47 “For the world will be filled with the knowledge of G‑d as the waters cover the ocean bed.”

At the beginning of that text,48 when Rambam explains the mitzvah of knowing G‑d, he does not explicitly mention49G‑d’s name Havayah. He merely speaks of “know[ing] that there is a Primordial Being.”50 By contrast, at the conclusion of his text, Rambam emphasizes “know[ing] G‑d” and quotes the verse “the world will be filled with the knowledge of G‑d” (using the name Havayah in both instances), thus underscoring that in that era, humanity will attain the knowledge of G‑d’s name Havayah. Moreover, man will attain knowledge of the highest levels of that name: to use the wording of Kabbalah and Chassidus,¹⁸ the higher dimension of Havayah, a level of G‑dliness that engenders complete and utter bittul.

Rambam implies this by citing the verse, “For the world will be filled with the knowledge of G‑d as the waters cover the ocean bed.” The revelation of G‑d’s name Havayah will bring about a state where the earth51 will not be visible at all, because it will be entirely subsumed in G‑dliness due to the overwhelming nature of the Divine revelation. It will be entirely covered with “the knowledge of G‑d” as “the waters cover the ocean bed.”52

Likkutei Sichos, Volume 31, P. 23ff. (Adapted from a sichah delivered on Shabbos Parshas Va’eira, 5721 [1961])