A Rose by Any Other Name?
God reveals Himself to Abraham in this week’s parasha (Genesis Ch. 17, verse 1) with the name “Shadai” (letters Shin, Daled, Yud). Centuries later when He reveals Himself to Moses, the Torah goes out of its way (Exodus Ch. 6, verse 3) to point out that he did not reveal Himself to the forefathers with the Tetragammaton, the Four-Letter Name of God (letters Yud, Heh, Vav, Heh).
What difference does it make by what name we know God? Why did Abraham, Isaac and Jakob receive one name and Moses another?
The 16th century Italian commentator, Rabbi Ovadia Sforno, brings our attention to two different levels of divine involvement implied in the different names. “Shadai” can also be read and translated as “That is sufficient”. It implies God’s self-sufficiency and ability to Be and to create the universe ex-nihilo. He exists without there being anything else, or with anything else acting on Him. The relationship of God to Man represented by “Shadai” is one within the normal bounds of nature and that was the basis of the relationship God had with our forefathers.
However, there is an even higher level of expression of the divine, that of revealed, public miracles that are completely outside the bounds of nature, as well as the level of prophecy that only Moses was privy to. This aspect of God was new to the nascent Jewish nation and required specific instructions and formulation. From the moment of Exodus forward, the relationship between God and Israel would be predicated by the supernatural, such as the Egyptian plagues, the splitting of the sea, the Sinai covenant, and all the miracles that have been a part of Jewish history since.
God’s willingness to be actively and sometimes visibly involved in the lives of people and nations marks a higher level of connection and divine love that we should always be cognizant and appreciative of.