\u05d0\u05d4\u05d9\u05d4 \u05d0\u05e9\u05e8 \u05d0\u05d4\u05d9\u05d4<\/p>\n
I Will Be What I Will Be<\/strong><\/p>\n by Rabbi Shabtai Sabato<\/em><\/p>\n \u00a0<\/em><\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Who Am I?<\/p>\n In general, as is known, each of the five books of the Torah is named after its first or second word. The Book of Sh\u2019mot, which means \u201cNames,\u201d is no exception. Its first verse is:<\/p>\n \u05d5\u05b0\u05d0\u05b5\u05dc\u05bc\u05b6\u05d4 \u05e9\u05c1\u05b0\u05de\u05d5\u05b9\u05ea \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d4\u05b7\u05d1\u05bc\u05b8\u05d0\u05b4\u05d9\u05dd \u05de\u05b4\u05e6\u05b0\u05e8\u05b8\u05d9\u05b0\u05de\u05b8\u05d4…<\/p>\n These are the <\/em>names of the children of Israel who came to Egypt <\/em>(Sh\u2019mot 1,1)<\/p>\n In truth, however, the \u201cnames of Israel\u201d is not the only reason it is called Sh\u2019mot \u2013 for they are not the only names mentioned in the book. The \u201cName of the G-d of Israel\u201d is revealed here, performing miracles and wonders. And Israel itself, the family of Yaakov Avinu, is also revealed in the Book of Sh\u2019mot with its new name: The Nation of Israel.<\/p>\n This second volume of the Pentateuch affords us the opportunity to observe, study, and marvel at the dialogue taking place between G-d and His great emissary, Moshe Rabbeinu, the Master of Prophets. The Gemara in Rosh HaShanah (p. 21b) tells us:<\/p>\n Fifty gates of wisdom were created in the world, and all of them except one were given to Moshe. As is written: \u201cYou have withheld from him only a little of the Divine.\u201d <\/em>(Psalms 8,6)<\/p>\n What is the concept of \u201cgates of wisdom\u201d? On the face of it, it refers to \u201copenings for understanding;\u201d there are 50 of them, in that everything can be understood from 50 different angles \u2013 but every person must strive to reach the single one that is the truth. This tells us that to truly understand a concept, we must ask 49 different questions, so as to negate all the possible wrong understandings and leave only the correct one.<\/p>\n We also find the number 50 when we count both the Omer and the Jubilee (Yovel) cycles. At the root of this number in both instances is seven sevens: the Omer is seven weeks of seven days each, capped off by the 50th<\/sup> day, Shavuot. And the Yovel counting is also seven Shemittah cycles of seven years each, topped up by Year 50, the Jubilee itself.<\/p>\n Based on this, we can say: In order to understand something correctly, we must ask seven main questions, each of which contains variations of all the other ones in miniature. This concept is found in the Mishna in Sanhedrin (page 40a), which teaches: \u201cThe judges would check the witnesses with seven types of investigation…\u201d The reliability of the witnesses is ascertained by asking them seven types of questions.<\/p>\n Equipped with this introduction, we can understand what our Sages (Chazal) meant when they taught that Moshe was privileged to receive 49 of the 50 gates of wisdom \u2013 that is, seven times seven. For the Torah tells us about Moshe:<\/p>\n \u05dc\u05b9\u05d0 \u05db\u05b5\u05df \u05e2\u05b7\u05d1\u05b0\u05d3\u05bc\u05b4\u05d9 \u05de\u05b9\u05e9\u05c1\u05b6\u05d4, \u05d1\u05bc\u05b0\u05db\u05b8\u05dc \u05d1\u05bc\u05b5\u05d9\u05ea\u05b4\u05d9 \u05e0\u05b6\u05d0\u05b1\u05de\u05b8\u05df \u05d4\u05d5\u05bc\u05d0.<\/p>\n My servant Moshe is <\/em>\u00a0different; <\/em><\/p>\n throughout My house he is trusted. <\/em>(Bamidbar 12,7)<\/p>\n That is to say, Moshe Rabbeinu knew Hashem\u2019s precise intention in every Divine command. He knew how to ask the \u201cseven types of investigations\u201d so as to truly internalize G-d\u2019s meaning and intent. When Hashem first spoke to Moshe at the Burning Bush and instructed him to rescue Israel from the Egyptians, Moshe responded by seemingly bothering Him with all sorts of questions and objections. But in truth, Moshe was simply clarifying, from seven different angles, what was to be his precise mission. When we count Moshe\u2019s questions (Sh\u2019mot, Chapters 3 and 4), we will see that there were five spoken questions and two \u201chidden\u201d questions, for a total of seven.<\/p>\n Let us analyze this unique dialogue and seek the axis around which it revolves, and we will see how G-d answers each of Moshe\u2019s questions, and thus prepares him for his historic and crucial mission. Moshe\u2019s first question is this: \u201cWho am I that I would go to Pharaoh? And can I truly take Bnei Yisrael out of Egypt?\u201d <\/em>(3,11)<\/p>\n At first glance, Moshe appears to be asking innocently: \u201cWho am I, what am I? What do You see in me that You think I can be Your emissary to approach the powerful King of Egypt? I see no special traits in myself that put me above anyone else, so why have I been chosen for such a difficult and complex assignment?\u201d<\/p>\n Moshe\u2019s query can essentially be expressed this way: \u201cWhat is the precise nature of this mission that, in Your eyes, makes me<\/em> the only person who can carry it out?\u201d<\/p>\n In response, we expect G-d to say that the traits of loyalty and humility, in which Moshe particularly excelled, precisely meet the requirements for the job. But Hashem pointedly does not take this approach and does not specify Moshe\u2019s positive traits. Instead, G-d says that whatever Moshe is missing, He will fill in! \u201cIt doesn\u2019t matter what traits you have and which ones you lack,\u201d Hashem says, \u201cfor \u2018I will be with you\u2019 <\/em>(verse 12) and I will help you.\u201d<\/p>\n Hashem does not explain why He chose Moshe for the job, nor why he of all people will receive such close Divine providence and help. But He does add another point:<\/p>\n \u05d5\u05b0\u05d6\u05b6\u05d4 \u05dc\u05bc\u05b0\u05da\u05b8 \u05d4\u05b8\u05d0\u05d5\u05b9\u05ea \u05db\u05bc\u05b4\u05d9 \u05d0\u05b8\u05e0\u05b9\u05db\u05b4\u05d9 \u05e9\u05c1\u05b0\u05dc\u05b7\u05d7\u05b0\u05ea\u05bc\u05b4\u05d9\u05da\u05b8…<\/p>\n This will be the sign for you that I have sent you: When you take the nation out of Egypt, you [plural] will serve G-d on this mountain. <\/em>\u00a0<\/em>(verse 12)<\/p>\n This add-on is not clear. For one thing, Moshe never asked for a sign. And even if he had asked for one, what kind of sign is it that will only come true more than a year later? Is Moshe expected to convince the people to believe in him and his mission with signs like that?! Later on, in fact, when Moshe does<\/em> ask for a sign (beginning of Chapter 4), Hashem provides him with some convincing, immediate signs. What is the value of this sign that will take place only much later?<\/p>\n This is not our only difficulty with this passage. Immediately after Hashem says that He will be with Moshe and that Israel will serve G-d on this mountain, Moshe raises his second question\/objection (verse 13): \u201cLet\u2019s say I go to Israel and tell them that You have sent me \u2013 but they will ask me, \u2018What is His Name?\u2019 – what shall I answer them?\u201d <\/em><\/p>\n The Divine response is three enigmatic words: \u05d0\u05b6\u05d4\u05b0\u05d9\u05b6\u05d4 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d0\u05b6\u05d4\u05b0\u05d9\u05b6\u05d4, \u201cI will be what I will be\u201d<\/em> (verse 14) – as if to say: \u201cIt doesn\u2019t matter what My Name is; I will be what I will be.\u201d<\/p>\n A very strange exchange indeed! Moshe asks G-d, \u201cWho am I?\u201d, and Hashem responds, \u201cIt doesn\u2019t matter, I will be with you.\u201d Moshe then asks, \u201cWho are You?\u201d and again He replies, \u201cIt doesn\u2019t matter.\u201d How are we to understand such an odd conversation?<\/p>\n These questions pave the way for us to reveal a new approach.<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Who Are You?<\/p>\n Let us compare G-d\u2019s appearance to Moshe here, with His revelation to Avraham Avinu at the Brit Bein HaBetarim<\/em> (Covenant Between the Pieces). On the latter occasion, G-d identified Himself by name: the Havayah<\/em> Name, spelled yud, keh (heh), vuv, <\/em>and heh<\/em>:<\/p>\n \u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 \u05d0\u05b5\u05dc\u05b8\u05d9\u05d5 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d4' \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d4\u05d5\u05b9\u05e6\u05b5\u05d0\u05ea\u05b4\u05d9\u05da\u05b8 \u05de\u05b5\u05d0\u05d5\u05bc\u05e8 \u05db\u05bc\u05b7\u05e9\u05c2\u05b0\u05d3\u05bc\u05b4\u05d9\u05dd…<\/p>\n He said to him: \u201cI am <\/em>\u00a0<\/em>G-d Who took you out<\/em> of Ur Kasdim\u2026" <\/em>( B\u2019reshit 15,7)<\/p>\n And in another prophecy to Avraham, Hashem reveals Himself with the Name of E-l Sha-dai: \u201cI am E-l Sha-dai; walk before Me and be complete\u201d.<\/em>(17,1)<\/p>\n However, when Hashem appears to Moshe, He uses no name at all:<\/p>\n \u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b6\u05e8: \u05d0\u05b8\u05e0\u05b9\u05db\u05b4\u05d9 \u05d0\u05b1\u05be\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d0\u05b8\u05d1\u05b4\u05d9\u05da\u05b8, \u05d0\u05b1\u05be\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d0\u05b7\u05d1\u05b0\u05e8\u05b8\u05d4\u05b8\u05dd \u05d0\u05b1\u05be\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d9\u05b4\u05e6\u05b0\u05d7\u05b8\u05e7 \u05d5\u05b5\u05d0\u05be\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d9\u05b7\u05e2\u05b2\u05e7\u05b9\u05d1.<\/p>\n G-d said: I, anochi,<\/strong> am the G-d of your father, the G-d of Avraham, the G-d of Yitzchak and the G-d of Yaakov. <\/em>\u00a0<\/em>(Sh\u2019mot 3,6)<\/p>\n Who is anochi<\/em><\/strong>, \u201cI\u201d<\/em>? This is exactly what Moshe asks:<\/p>\n \u05de\u05b4\u05d9 \u05d0\u05b8\u05e0\u05b9\u05db\u05b4\u05d9 \u05db\u05bc\u05b4\u05d9 \u05d0\u05b5\u05dc\u05b5\u05da\u05b0 \u05d0\u05b6\u05dc \u05e4\u05bc\u05b7\u05e8\u05b0\u05e2\u05b9\u05d4?<\/p>\n Who am I, anochi,<\/strong> that I should go to Pharaoh? <\/em>\u00a0<\/em>(verse 11)<\/p>\n \u00a0<\/p>\n According to the customary translation, Moshe is asking, \u201cWho am I?\u201d However, let us explain it differently. Moshe is saying, \u201cWho are you<\/em><\/strong>? You identified Yourself as anochi – <\/em>Who is this anochi<\/em> that is talking to me and sending me to Pharaoh? What is His name?\u201d He explains this question again two verses later: \u201cThey will ask me, \u2018What is His name?\u2019\u201d<\/em><\/p>\n Hashem\u2019s answer is: \u05db\u05bc\u05b4\u05d9 \u05d0\u05b6\u05d4\u05b0\u05d9\u05b6\u05d4 \u05e2\u05b4\u05de\u05bc\u05b8\u05da\u05b0, \u201cFor I will be, <\/em>eh\u2019yeh<\/strong>,<\/strong> with you\u201d <\/em>(verse 12). We must punctuate this Divine response as follows: \u201cFor \u2018I will be\u2019 <\/em>is with you\u201d \u2013 <\/em>meaning, \u201cHe Who is now with you and talking with you, His Name is \u2018I will be.\u2019\u201d<\/p>\n Moshe does not understand this answer, and turns to G-d again and says (verse 13): \u201cThey will ask me His name; what will I answer them?\u201d <\/em>That is: \u201cPerhaps I did not make myself clear, so I will ask it differently. Let\u2019s say I go to the Israelites and present You to them exactly as You told me: \u2018The G-d of your fathers,\u2019 without identifying You further. They will then ask me what Your name is. What exactly am I to tell them?\u201d<\/p>\n G-d repeats His answer, but with added explanation: \u05d0\u05b6\u05d4\u05b0\u05d9\u05b6\u05d4 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d0\u05b6\u05d4\u05b0\u05d9\u05b6\u05d4 In contrast with this translation, however, we will explain that what G-d is saying is this: \u201cI repeat: He who is talking to you is eh\u2019yeh. <\/em>However, I am now adding an explanation: asher eh\u2019yeh. <\/em>That is, I am eh\u2019yeh, <\/em>Who<\/em> will be in the future.<\/em>\u201d<\/p>\n Something is still missing, and Moshe is still confused: \u201cHashem will be in the future?! Isn\u2019t G-d past, present and future all in one?\u201d And furthermore: Even if this answers Moshe\u2019s question as to \u201cWho is this anochi<\/em>?\u201d, it still does not tell him what to tell Bnei Yisrael!<\/p>\n This is in fact the first hidden question of which we spoke above; Hashem answers before Moshe gets the chance to ask: \u201cTell Bnei Yisrael: <\/em>Eh\u2019yeh<\/strong> has sent me to you\u201d <\/em>(verse 14). That is, \u201cTell them exactly what I told you: My Name is Eh\u2019yeh<\/em>.\u201d<\/p>\n But Moshe, who insists on knowing his mission perfectly, is still not satisfied, because he knows that Bnei Yisrael will not accept this answer and will continue to ask questions. Again, Hashem sees Moshe\u2019s second hidden question, and adds further explanation: \u201cTell Bnei Yisrael as follows: <\/em>Hashem (the Havayah<\/em> Name), the G-d of your forefathers\u2026 has sent me to you. This is My Name forever, and this is My remembrance for every generation.\u201d <\/em>(verse 15)<\/p>\n Here, finally, G-d instructs Moshe to identify Him to Israel via the Divine Havayah<\/em> Name.<\/p>\n There seems to be a contradiction here, however. Hashem had just told Moshe to identify Him with the name eh\u2019yeh <\/em>– and now He tells him to say Hashem (Havayah<\/em>) the G-d of your forefathers\u2026 has sent me to you<\/em>!<\/p>\n But this is precisely the secret. We must combine the two answers together, giving G-d\u2019s name both as eh\u2019yeh <\/em>and Hashem the G-d of your fathers.<\/em> G-d is telling Moshe: \u201cMy name is Hashem \u2013 but I am not yet \u2018Hashem your G-d.\u2019 I am \u2018Hashem the G-d of your forefathers.\u2019 In the future, I will be \u2018Hashem your G-d.\u2019\u201d<\/p>\n What is the profound message that is hiding here?<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hashem, the G-d of Israel<\/p>\n Hashem designates His holy Name only upon those who accept upon themselves His G-dliness. Avraham, Yitzchak and Yaakov accepted Hashem absolutely as their G-d, and therefore He is called \u201cthe G-d of Avraham, Yitzchak and Yaakov.\u201d But Israel has not yet done so, and therefore He is not yet known as \u201cHashem the G-d of Israel.\u201d<\/p>\n Hashem reveals Himself to Moshe and informs him: \u201cMy name is Hashem (Havayah<\/em>), and I am eternal \u2013 past, present and future. However, in the future I will be G-d of Israel \u2013 and you will be the vehicle by which this will occur.\u201d<\/p>\n And so the explanation of eh\u2019yeh, <\/em>which literally means \u201cI will be,\u201d is this: \u201cI will, in the future, be your G-d. But it is dependent on your consent, your acceptance of Me as your G-d, and your willingness to serve Me. And here is a sign <\/em>for you that I have sent you:<\/em> [Israel] will serve me on this mountain<\/em> (verse 12).\u201d<\/p>\n Note that Hashem says that the sign is for Moshe, not for Israel! \u201cTo them, I will give other signs, signs that take place immediately. But for you, Moshe, you must know that when you take Israel out of Egypt, the nation will worship Me here, at this place and on this mountain. That will show you the truth of what I am telling you now \u2013 that I will be Israel\u2019s G-d in the future<\/em><\/strong> when they accept My path and laws.\u201d<\/p>\n Let us see the verse again: \u201cWhen you take the nation out of Egypt, you <\/em>[plural]<\/em> will serve G-d on this mountain<\/em>.\u201d<\/em> It means: \u201cWhen you serve Me on this mountain, at that point I will be your G-d. But in the meantime, I am \u2013 eh\u2019yeh.<\/em>\u201d<\/p>\n Hashem gives this same message to Israel at Mt. Sinai:<\/p>\n \u05d5\u05b0\u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 \u05d0\u05b4\u05dd \u05e9\u05c1\u05b8\u05de\u05d5\u05b9\u05e2\u05b7 \u05ea\u05bc\u05b4\u05e9\u05c1\u05b0\u05de\u05b0\u05e2\u05d5\u05bc \u05d1\u05bc\u05b0\u05e7\u05b9\u05dc\u05b4\u05d9 \u05d5\u05bc\u05e9\u05c1\u05b0\u05de\u05b7\u05e8\u05b0\u05ea\u05bc\u05b6\u05dd \u05d0\u05b6\u05ea \u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05ea\u05b4\u05d9 \u05d5\u05b4\u05d4\u05b0\u05d9\u05b4\u05d9\u05ea\u05b6\u05dd \u05dc\u05b4\u05d9 \u05e1\u05b0\u05d2\u05bb\u05dc\u05bc\u05b8\u05d4 \u05de\u05b4\u05db\u05bc\u05b8\u05dc \u05d4\u05b8\u05e2\u05b7\u05de\u05bc\u05b4\u05d9\u05dd \u05db\u05bc\u05b4\u05d9 \u05dc\u05b4\u05d9 \u05db\u05bc\u05b8\u05dc \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5. \u05d5\u05b0\u05d0\u05b7\u05ea\u05bc\u05b6\u05dd \u05ea\u05bc\u05b4\u05d4\u05b0\u05d9\u05d5\u05bc \u05dc\u05b4\u05d9 \u05de\u05b7\u05de\u05b0\u05dc\u05b6\u05db\u05b6\u05ea \u05db\u05bc\u05b9\u05d4\u05b2\u05e0\u05b4\u05d9\u05dd \u05d5\u05b0\u05d2\u05d5\u05b9\u05d9 \u05e7\u05b8\u05d3\u05d5\u05b9\u05e9\u05c1…<\/p>\n And now, if you obey Me and keep My covenant, you shall be unto Me a treasure from among all the nations, for the entire earth is Mine. And you shall be to me a kingdom of priests and a holy nation\u2026 <\/em>(Sh'mot 19,5-6)<\/p>\n \u00a0<\/p>\n Hashem is telling Israel: \u201cIf You accept Me upon yourselves as G-d, I promise you three things:<\/p>\n You will be My most precious and treasured nation among all the others.<\/p>\n You will be raised up to a kingdom of priests.<\/p>\n You will be exalted as a holy and unique nation.<\/p>\n What is their response to this offer? \u201cThe entire nation answered together and said: \u2018All that Hashem has said, we will do\u2019\u201d <\/em>(verse 8). Israel\u2019s acceptance of Hashem as their G-d leads directly to the declaration of the first of the Ten Commandments, which begins with these words:<\/p>\n \u05d0\u05b8\u05e0\u05b9\u05db\u05b4\u05d9 \u05d4' \u05d0\u05b1\u05be\u05dc\u05b9\u05d4\u05b6\u05d9\u05da\u05b8, \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d4\u05d5\u05b9\u05e6\u05b5\u05d0\u05ea\u05b4\u05d9\u05da\u05b8 \u05de\u05b5\u05d0\u05b6\u05e8\u05b6\u05e5 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05de\u05b4\u05d1\u05bc\u05b5\u05d9\u05ea \u05e2\u05b2\u05d1\u05b8\u05d3\u05b4\u05d9\u05dd.<\/p>\n I am Hashem your G-d Who took you out of the land of Egypt\u2026<\/em> \u00a0<\/em>(20,2)<\/p>\n \u00a0<\/p>\n Hashem is saying: \u201cNow that you are no longer slaves in Egypt, and have taken upon yourselves to be servants to Hashem, I am Hashem your G-d.<\/em> That which I said before regarding the future \u2013 I am \u2018I will be\u2019 – <\/em>eh\u2019yeh<\/strong> \u2013 <\/em>has now been fulfilled.\u201d<\/p>\n And this happened at the very spot of the Burning Bush, where G-d had told Moshe that Israel will worship G-d on this mountain.<\/em> The sneh <\/em>(bush) has turned into Sinai.<\/em><\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 My Name Forever<\/p>\n This dialogue between Hashem and Moshe, which revolves around the clarification of G-d\u2019s Name, ends with this Divine summation: This is My Name forever, and this is My remembrance for all generations. <\/em>(Sh\u2019mot 3,15)<\/p>\n The reference is ostensibly to the G-d\u2019s eternal Havayah<\/em> Name, and to the Adnut<\/em> Name, Ado-nai, which we recite throughout the generations.<\/p>\n However, if we delve deeper we will discover that the Divine Name referred to in this verse is actually the three-word phrase ani Hashem elokeichem,<\/em>\u201dI am Hashem your G-d.\u201d<\/em> That is to say, the name of G-d that is uniquely proclaimed upon His nation Israel will stand forever. This declaration is of utmost importance and significance, and its validity is eternal. It means that the Nation of Israel will be G-d\u2019s People forever, and Hashem will similarly ever be our G-d.<\/p>\n As such, the verse must be understood as follows:<\/p>\n I declare: This is My name forever<\/em> \u2013 I am Hashem your G-d; and this is my remembrance for all generations<\/em> \u2013 you are to declare \u201cYou are Hashem our G-d.\u201d<\/p>\n Whenever we recite a blessing, we begin with the words Barukh atah Hashem Elokeinu<\/em>, meaning, \u201cYou, Hashem our G-d, are the source of blessing\u2026\u201d This is a clear acknowledgement and thanks to G-d for having chosen us to be His eternal nation. This secret is revealed to us by none other than King David in his Psalms:<\/p>\n \u05d4\u05b7\u05dc\u05b0\u05dc\u05d5\u05bc \u05d9\u05b8\u05be\u05d4\u05bc \u05d4\u05b7\u05dc\u05b0\u05dc\u05d5\u05bc \u05d0\u05b6\u05ea \u05e9\u05c1\u05b5\u05dd \u05d4' \u05d4\u05b7\u05dc\u05b0\u05dc\u05d5\u05bc \u05e2\u05b7\u05d1\u05b0\u05d3\u05b5\u05d9 \u05d4\u2018.<\/p>\n Praise G-d, Praise G-d\u2019s name, <\/em><\/p>\n Praise o you servants of G-d. <\/em>(Tehillim 135,1)<\/p>\n \u00a0What are we praising? Verse 4 in this Psalm tells us: For G-d chose Yaakov for Himself, Israel for His treasure. <\/em>The praise is for the fact of G-d\u2019s having chosen the Nation of Israel to be His treasured people \u2013 despite His exaltedness over this entire world and all worlds, and that He could have chosen any other entity in the universe over which to proclaim His Name. Later on in the chapter, David states:<\/p>\n \u05d4' \u05e9\u05c1\u05b4\u05de\u05b0\u05da\u05b8 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d4' \u05d6\u05b4\u05db\u05b0\u05e8\u05b0\u05da\u05b8 \u05dc\u05b0\u05d3\u05b9\u05e8 \u05d5\u05b8\u05d3\u05b9\u05e8.<\/p>\n O Lord, Your name is eternal; The secret is now revealed. This verse is actually a quote from Hashem\u2019s words to Moshe: \u201cThis is My name forever, and this is My remembrance for all generations.\u201d <\/em>This is the proclamation that Moshe so eagerly and anxiously awaited \u2013 and it was with this treasure, more precious than anything else, that he came to redeem Bnei Yisrael.<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n","protected":false},"excerpt":{"rendered":" \u05d0\u05d4\u05d9\u05d4 \u05d0\u05e9\u05e8 \u05d0\u05d4\u05d9\u05d4 I Will Be What I Will Be by Rabbi Shabtai Sabato \u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Who Am I? In general, as is known, each of the five books of the Torah is named after its first or second word. The Book of Sh\u2019mot, which means \u201cNames,\u201d is no exception. Its first verse is: \u05d5\u05b0\u05d0\u05b5\u05dc\u05bc\u05b6\u05d4 […]<\/p>\n","protected":false},"featured_media":12015,"template":"","meta":{"_acf_changed":false,"_shiur_youtube":"","_shiur_audios":[],"_shiur_pdfs":[{"title":"\u05de\u05e7\u05d5\u05e8\u05d5\u05ea","url":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-content\/uploads\/sites\/4\/2026\/01\/3948_pdf.pdf"}],"_post_rav":[1882]},"nosim":[203],"class_list":["post-5145","shiurim","type-shiurim","status-publish","has-post-thumbnail","hentry","nosim-english"],"acf":[],"_links":{"self":[{"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/shiurim\/5145","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/shiurim"}],"about":[{"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/types\/shiurim"}],"version-history":[{"count":1,"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/shiurim\/5145\/revisions"}],"predecessor-version":[{"id":5146,"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/shiurim\/5145\/revisions\/5146"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/media\/12015"}],"wp:attachment":[{"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/media?parent=5145"}],"wp:term":[{"taxonomy":"nosim","embeddable":true,"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/nosim?post=5145"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\u201cI will be <\/em>(eh\u2019yeh)<\/strong> what I will be <\/em>(asher eh\u2019yeh)<\/strong>.\u201d <\/em>(This is the customary translation of verse 14.)<\/p>\n
O Lord, Your remembrance is throughout all generations. <\/em>(verse 13)<\/p>\n