‫פרשת שמות‬
) ‫ (פרק ג' ו‬...‫ויאמר אנכי אלקי אביך אלקי אברהם אלקי יצחק ואלקי יעקב‬
And (Hashem) said (to Moshe): “I am the G-d of your father, the G-d of Avraham, the G-d of
Yitzchak and the G-d of Yaakov…”
Many Mefarshim feel it necessary to explain who ‫ אביך‬is referring to. The most straightforward
and obvious answer is as Chizkuni says, that it is Moshe’s father, Amram, the leader of the
Jewish people in Egypt, who Moshe had not seen since leaving Egypt. The Kli Yakar explains that
Hashem attaching His name to Amram’s was meant as a hint to Moshe that his father had
passed on-for we know that Hashem’s name is never directly associated with a living person.
Hashem was concerned that Moshe Rabbeinu would be reluctant to accept the mission of
returning to Egypt and being the leader of his people, if he thought his father was still alive-just
as Moshe told Hashem later that he did not want to accept the mantel of leadership out of
respect to his older brother Aharon.
Ibn Ezra feels that the term ‫ אלקי אביך‬is a generic term for all the Avos and then Hashem points
out each one of them separately. He begins specifically with Avraham, not simply because of his
seniority but more because “he was the first to call out in the name of Hashem and build an
altar in His honor. Furthermore, he discovered HKBH in spite of growing up surrounded by idol
worshipers-his father and brothers. Ramban quotes Ibn Ezra differently (and perhaps he had
another version of his commentary): ‫ אלקי אביך אלקי אברהם‬is an apposition i.e. the G-d of your
father-who is, Avraham. Avraham earned the title “Father of all Jews” because of his unique
role as progenitor of Judaism. Ramban himself understands the phrase as follows: “… ‫אלקי אביך‬
is similar to ‫אלקי אבתיך‬....” In effect, the pasuk is saying, “The G-d of each one of your
forefathers.”
The Meshech Chochma also feels that ‫ אביך‬is referring to Amram, based on his understanding
of Rambam and Medrash Rabba. In his Mishna Torah, ‫פרק ט' א‬, Rambam explains that the
seven Noachide laws were commanded to Adam and Noach. “Avraham received the mitzvah of
‫ ברית מילה‬and he presented us with ‫תפילת שחרית‬. Yitzchak was commanded to give ‫ מעשר‬and
he introduced us to ‫תפילת מנחה‬. Yaakov was given the mitzvah of ‫ גיד הנשה‬and he gave us
‫תפילת ערבית‬. ‫ובמצרים נצטוה עמרם במצוות יתירות‬-in Egypt, Amram was commanded with other
mitzvos. Eventually, Moshe appeared and it was through him that the Torah was completed.”
Of note, both Radbaz and the ‫ כסף משנה‬question Rambam’s source for Amram introducing any
mitzvos?! The Meshech Chochma defends his Rebbi by pointing out that in addition to being a
tremendous ‫ צדיק‬and being deceased, the criteria for connecting Hashem’s name with an
individual is that a mitzvah was introduced via that person-our pasuk, ‫אלקי אביך אלקי אברהם‬
‫ אלקי יצחק ואלקי יעקב‬is the source for that! So that we may not know what mitzvos were
commanded to Amram, but Rambam realized that by referring to him as ‫ אלקי אביך‬we can be
sure that ‫נצטוה עמרם במצוות יתירות‬.
The Meshech Chochma concludes this piece by telling us, ‫וכן אמר המדרש רבה פרק ג' א‬. The
Medrash there relates that when Moshe heard Hashem say, "‫אנכי אלקי אביך אלקי אברהם אלקי‬,
‫יצחק ואלקי יעקב‬," he rejoiced and exclaimed, “This means that my father is counted among the
Patriarchs, for Hashem mentioned him among them; moreover, he is the greatest of them all,
for he was mentioned first!” Rav Meir Simcha does not share with us his intent for referring us
to this Medrash. Perhaps he believes that the Medrash is supporting his approach that Amram
was on an equal plateau with the Avos in the sense that he was responsible for introducing new
mitzvos to the future '‫עם ה‬.
That same Medrash is preceded by a poignant statement from R’ Yehoshua HaKohen bar
Nechemyah: “When HKBH first revealed himself to Moshe at the burning bush, Moshe was a
novice to prophecy. HKBH said (to Himself): ‘If I reveal Myself to him in a loud voice, I will
frighten him; but if I reveal Myself to him in a low voice, he will reject the prophecy.’ So what
did He do? He revealed Himself to Moshe in the voice of his father. Upon hearing his father’s
voice, Moshe said, ‘Here I am! What does my father want?’ HKBH said to him, ‘In truth I am not
your father, but the G-d of your father; in a matter of enticement I came to you, so that you
shall not be frightened.’” As I approach my father’s fourth yahrtzeit on ‫כו' טבת‬, R’ Yehoshua’s
words struck a chord deep inside me. I imagine Moshe yearning to speak with his father, to be
soothed by his voice and be reassured that the difficulties that his Jewish people are facing in
Egypt “will eventually all turn out for the best.” He probably would have told him to “do the
right thing” and return to Egypt to help them through the very difficult process of ‫גאולה‬. My
father, ‫ישראל מנחם בן שלום ז"ל‬, possessed the charisma of a true leader but was able to relate
to people in a calm and comforting manner. He always knew the right thing to say at the right
time and you always walked away from him feeling a little bit better about yourself. I and my
family, and all those who knew him in a profound but even casual way, continue to miss his
warm and easy going disposition. May he continue to be a ‫ מליץ ישר‬for my Mother ‫עמו"ש‬, his
entire family and all of ‫כלל ישראל‬.
‫לזכר נשמת אבי מורי ישראל מנחם בן שלום ז"ל‬
‫ולזכר נשמת הרב יהודה בן אברהם שמחה (קופרמן) זצ"ל‬