(1) When Abram was ninety-nine years old, יהוה appeared to Abram and said to him, “I am El Shaddai.*El Shaddai Traditionally rendered “God Almighty.” Walk in My ways and be blameless.
אל שדי. שם התואר וטעמו תקיף וכן כקול שדי...ורבים פירשוהו מגזרת שודד. שהוא מנצח והתגבר. וטעם להזכיר השם הזה בפרשה הזאת לירא אברהם וימול. והנכון כי השם הנכבד והנורא נקרא כנגדו. וזה שם התאר כנגד המעשה כי העולם עומד על אלה שני השמות. והמבין סוד השם יאמין:
GOD ALMIGHTY. Shaddai is an adjective meaning mighty. Shaddai in like a mighty voice (ke-kol shaddai) (Ezek. 1:24) is similar...Many derive Shaddai from the same root as shoded (overpowering), meaning, He is victorious and overpowering. The reason God used this name at this time was to impress upon Abraham the fear of God so that he would circumcise himself. The correct interpretation of the divine names is as follows: Shaddai is an adjective describing God’s power over creation. The Tetragrammaton, God’s revered and awesome name, stands in contrast to it. The world exists by virtue of these two names. Whoever understands the secret of God’s name will accept my interpretation.
אני אל שדי I AM GOD ALMIGHTY — I am He whose (ש) Godship suffices (די) for every creature (Genesis Rabbah 46:3), therefore, ‘‘walk before Me”, and I will be your God and Protector. Similarly, wherever in the Scriptures this Divine Name שדי occurs, it signifies the idea of His sufficiency — but it all depends upon the context as to what the “sufficiency” refers to.
(5) And you shall no longer be called Abram, but your name shall be Abraham, for I make you the father of a multitude of nations.
Among the paths of repentance is for the penitent to
a) constantly call out before God, crying and entreating;
b) to perform charity according to his potential;
c) to separate himself far from the object of his sin;
d) to change his name, as if to say "I am a different person and not the same one who sinned;"
e) to change his behavior in its entirety to the good and the path of righteousness; and f) to travel in exile from his home. Exile atones for sin because it causes a person to be submissive, humble, and meek of spirit.
...כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא תָבִיאוּ לְפָנַי קָרְבָּן עַד שֶׁתַּעֲבֹר עָלָיו שַׁבָּת, שֶׁאֵין שִׁבְעַת יָמִים בְּלֹא שַׁבָּת וְאֵין מִילָה בְּלֹא שַׁבָּת, הֲדָא הוּא דִכְתִיב (ויקרא כב, כז): וּמִיּוֹם הַשְּׁמִינִי וָהָלְאָה יֵרָצֶה. אָמַר רַבִּי יִצְחָק מִשְׁפַּט אָדָם וּמִשְׁפַּט בְּהֵמָה שָׁוִים, מִשְׁפַּט אָדָם (ויקרא יב, ג): וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ, וּמִשְׁפַּט בְּהֵמָה וּמִיּוֹם הַשְּׁמִינִי וָהָלְאָה יֵרָצֶה,
...So, the Holy One blessed be He said: ‘Do not bring an offering before Me until Shabbat will pass for it, as there are no seven days without Shabbat, and there is no circumcision without Shabbat.’ That is what is written: “From the eighth day on, it shall be accepted.” Rabbi Yitzḥak said: The law of man and the law of animal are the same. The law of man: On the eighth day, the flesh of its foreskin shall be circumcised” (Leviticus 12:3). The law of animals: “From the eighth day on, it shall be accepted.”