ויאמר. עתה בקש משה מה שם יאמר לישראל משמותיו. כי בשם אל שדי לא יעשה אותות רק בשם הנכבד וא"ר ישועה כי קבלה היתה לישראל מאבותם כי המושיע לישראל גלה שם חדש שלא נשמע. וכאשר ראה אני ה' אשר הוצאתיך מאור כשדים. פי' בו כי הם דברי משה. ולא דבר נכונה. כי הנה בתחלת התורה בפרשת בראשית אין כתוב השם הנכבד רק אלהים עד לעשות ומשם והלאה כתוב ה' אלהים ומשנולד קין כתוב השם לבדו. ולעולם לא ימצא בדברי משה שם אלהים רק השם הנכבד. רק במקום אחד בעבור שאמר פרעה העתירו אל ה' ורב מהיות קולות אלהים. אז אמר משה מפני ה' אלהים ולא ימצא עוד בכל התורה ככה: AND MOSES SAID. Moses now asked which of God’s names he should relate to Israel, for with the name of El Shaddai (God Almighty) he could not perform signs.100The name by which God appeared to the patriarchs. Cf. Ex. 6:2, 3. The latter are only performed with God’s great and glorious name.101The Tetragrammaton (read Adonai and translated as Lord). Rabbi Joshua102A Karaite Bible commentator. See Vol. I, Introduction, note 14. says that the Israelites had a tradition from their forefathers that Israel’s savior would reveal a new name of God to them, a name that they had never heard.103God here appears to be revealing a new name, the Tetragrammaton. Also see Ex. 6:2,3. Now when Rabbi Joshua heard that Scripture states, I am the Lord that brought thee out of Ur of the Chaldees (Gen. 15:7),104In this verse the Tetragrammaton is used. We find that it is also used in other revelations to the patriarchs. We thus see that the Tetragrammaton was known in pre-Mosaic times. he explained it by saying that these are the words of Moses.105In writing the account of the patriarchs Moses used the name of God that was revealed to him. However, God actually used the name El Shaddai (God Almighty) when he revealed Himself to the patriarchs. However, Rabbi Joshua is mistaken. In the Torah portion Bereshit at the beginning of the Pentateuch we find that Scripture does not employ the Tetragrammaton but uses the name Elohim (God) until the verse which concludes with the words in creating had made (Gen. 2:3).106From Gen. 1, 2:3 the Bible refers to the Deity as Elohim (God). If Moses had employed the name that he knew in writing Genesis, he would have used the Tetragrammaton in Gen. 1, 2:3 as well. Hence we may deduce that Moses was very exact with regard to the names of God when he wrote the Torah and employed the names of the Lord that were applicable to the time or event concerning which he wrote. After the latter verse Scripture refers to God by the name Adonai Elohim (Lord God). After the birth of Cain, Scripture employs the term Adonai (Lord) for the Deity only by itself.107It does not refer to God as Adonai Elohim. We never find Moses using the name Elohim for God. Moses always refers to Him by His great and glorious name.108The Tetragrammaton. He uses the term Elohim only in one place. He does this because Pharaoh said, Entreat the Lord, and let there be enough of God’s (Elohim)109I.E.’s translation. J.P.S. renders “mighty thunderings.” thunderings (Ex. 9:28). Upon hearing this, Moses responded, I know that ye will not fear the Lord (Adonai Elohim) (Ex. 9:30).110Moses was emphasizing to Pharaoh that it is the Lord (YHVH) who is the Elohim that Pharaoh referred to (Weiser). However, there is no other similar case in Scripture.111Where Moses refers to God as Elohim. We thus see that Moses was exact when using the names of God. Hence the names used in Genesis were the names used in the period that Scripture speaks of.