TORAH'S MESSAGE  -  by Rabbi Rami Pavolotzky 

             Moshe and Aharon headed to Egypt’s Pharaoh to convince him to let Israel’s people go.  At this moment of the story we read in the Torah the following verse:  “And Moshe was fourscore years old, and Aharon fourscore and three years old, when they spoke upon Pharaoh”.

            It’s interesting that the Torah tells us very few things about the first eighty years of Moshes life, meanwhile regarding the last forty it abounds in details, especially everything regarding the journey through the wilderness. From this we learn that Moshe lived his “best” years, the most productive,  just at the last stage of his life.

            To have more or less years doesn’t reflect our capability.  Many feel that years take away desires and strength to accomplish dreams… let’s learn from Moshe's example:  he shows us that life offers opportunities to give the best we have, no matter how many birthdays we have celebrated.

            Shabbat Shalom

SERMON  -  by Rabbi Daniela Szuster

            This week’s parasha begins with:  “And G-d spoke unto Moshe, and said unto him: I am the Lord; and I appeared unto Abraham, unto Iztjak, and unto Iaakov, as El-Shaddai, but by My name Adonay I made me not known to them.” (Shemot 6:2-3)

            What does it mean that He appeared to the patriarchs with a specific name, El-Shaddai, and not made them know His name Adonay?  Why not let them know?  Perhaps they were less important than Moshe and the people of Israel?

            Many wise men explain, and among them Ramban, that when the text says that by His name Adonai, He was not known to the patriarchs, He was not referring literally that they didn’t know His name, but that G-d did not reveal unto them one of His qualities.

            Ramban holds that the name El-Shaddai refers to the divine revelation shown in nature’s laws.  G-d revealed himself to the patriarchs but the world continued working normally.

            Instead the name Adonai refers to the divine revelation shown through signals and miracles.

            Each one perceived G-d in a different way.  The Fathers saw Him as the G-d of nature.  Their faith was blind, not waiting for big miracles.  If G-d came closer, they would answer His call.

            Moshe and the people of Israel perceived and needed to perceive Him as a G-d with supernatural powers.  In times of slavery and suffering they needed a G-d who would save them miraculously.

            Each one, the Fathers on one side and Moshe on the other, developed a private relationship with G-d, depending on life experience, personality and the events lived.

            We can say then that it is not that G-d did not declare his name to the Fathers, but it is related to the relationship and expectation of each one regarding divinity.  We can understand this idea in light of the following Midrash:

            Rabbi Acha said: at the moment G-d was going to create the first man, many angels appeared.  G-d told them “Naase Adam”, “Let us make man” (Bereshit 1:26).

            The angels asked: what will be the nature of man?  G-d answered: his wisdom will be bigger than yours.  What did G-d do?  He brought animals before the angels.  G-d asked them: what are these animals’ names?  And the angels did not know what to say.

            He put the animals before the first man and asked him: what are the names of these animals?  Adam answered: this one is called bull, this donkey, this camel and this horse.

            G-d asked the first man:  What is my name?  Adam answered:  Adonay, lord of all creatures.  Rabbi Chia said:  “I am Adonay and this is my name” (Isaiah 42:8), this is my name given by the first man” (Midrash Rabba).        

            In this Midrash is the man who gives a name to G-d and G-d accepts such attribute.

            Perhaps G-d expects us to give him a name, a name coming out of our soul, from our relationship with the deity.  

            A name reflecting both our sensitivity for life and our spiritual search.       

            A name that brings us near to his presence. 

            When we think of that name it is important to realize that G-d is not a human being, we can call him in many ways but don’t forget he is not flesh and bone.

            Also, it is important to remember when we call him King, Father, Adonay of hosts or judge we are not saying he is really King, Father, Adonay of hosts or judge and we don’t say G-d is masculine, neither.

            Sometimes language confuses us, it deceives us.

            That all his attributions are written in the masculine doesn’t mean we believe he is a man.  They are written that way because for thousands of generations our ancestors felt the need to call him that way.  It did not occur to them to attribute feminine qualities or attributions to Him simply because femininity was not a relevant value in society.

            Obviously it is not about trying to define G-d’s gender but to say G-d has no gender, he is a superior being and of another nature different from that of man.

            On this Shabbat Vaera we shoud think which name we attribute to G-d, reflecting our relationship with him and how to always have a religious search.

            A search that excites us, makes us sensitive and feel that the indescribable is present in our life.  Life is earthly but heavenly, also.

            Adam, the first man, our Fathers, and Moshe all teach us how important it is to attribute a name to G-d.  They searched and found a name that brought them closer to G-d and helped them to elevate themselves spiritually.

            Let’s follow their steps and choose the name that brings us closer to the holy presence.