וירא ה'. גם אל דברי משה בסוף. ונקרא המלאך בשם הנכבד כדרך כי שמי בקרבו ושם אפרשנו. וכך המלאך שנראה לגדעון ושם כתוב ויאמר לו ה'. או השם ראה כי סר לראות וצוה את המלאך לקרא אליו על כן מלת אלהים וזה השם איננו שם העצם רק שם תאר. כאשר אפרש, והוא כולל כל קדוש שאינו גוף ולא כח בגוף. ככתוב להן אלהין די מדרהון עם בשרא לא איתוהי שהוא הגוף. והנה אלהים במקום הזה הוא המלאך הנזכר: AND WHEN THE LORD SAW. These words were also written later by Moses.41See I.E.’s comments on verses 1 and 2. At this point Moses did not yet know that God was about to reveal Himself to him. However, Moses later related what had happened earlier. The angel was called by God’s revered name in the sense of, for My name is in him (Ex. 23:21).42Scripture reads, And when the Lord (YHVH) saw. According to I.E. it was not actually the Lord but the angel of the Lord mentioned in verse 2. The angel is referred to by the Tetragrammaton because the Lord’s name is in him. See I.E. on Ex. 23:21. I will explain this when I comment on the latter verse. We find the same with the angel that appeared to Gideon. There it is written, And the Lord said unto him (Jud. 6:23).43Here too an angel spoke to Gideon. Nevertheless, the angel is referred to by the name YHVH (the Lord). Or its meaning is that the Lord saw that Moses turned aside to see the great sight and He commanded an angel to call Moses.44The text reads, And when the Lord (YHVH) saw that he turned aside to see, God (elohim) called unto him. According to I.E.’s first interpretation the reference in this verse is to an angel. He now offers a different interpretation. He now suggests that Lord refers to the Deity and elohim (God) to an angel. Hence the use of the term elohim (God) in our verse.45The Lord told elohim, i.e., an angel to call unto Moses. Hence Scripture reads, God (elohim) called unto him. The name Elohim is not a proper name but is, as I will explain, an adjective.46See I.E.’s comment on Gen. 1:1 and the notes thereto. Also see his comments on verse 15. It pertains to all holy beings that are incorporeal and are not forces in a body, as it is written, except the angels,47The Biblical text is in Aramaic. The Aramaic has elohim, which is equivalent to the Hebrew elohim. I.E. renders this as angels. whose dwelling is not with flesh (Dan. 2:11), that is, with a body.48I.E. explains that flesh refers to a human body. He explains the verse to mean: except the angels, who do not dwell in any body. Thus elohim refers to the above-noted angel.49Verse 2 reads, And the angel of the Lord appeared unto him. Verse 4 states, God (elohim) called unto him. I.E. explains that elohim refers to the angel of the Lord, as an angel is termed elohin (Krinsky).