"I used to appear to Abraham..." (Ex. 6:3)
G-d's relationship with each
one of the patriarchs was based on something unique to the patriarchs in
question.
The reason G-d did not lump the three patriarchs
together but referred to each one by name is that G-d's relationship with each
one of the patriarchs was based on something unique to the patriarchs in
question. Abraham was unique in that he recognized his Creator without having
had guidance from another human being.
If someone had foreknowledge of the existence of G-d
and His power, he does not deserve special credit for conducting himself in line
with such knowledge. Every intelligent being would choose good over evil once he
possessed such knowledge. Abraham did not possess any of these advantages which
would have acquainted him with G-d's attributes. The reason G-d called Abraham "the
one who loves Me" (Isaiah 41:9) was because his faith and morality was the
result of his being a "self-starter." He cleaved to his faith in G-d in spite of
the most demanding tests G-d subjected him to.
Isaac possessed another unique characteristic; he had
submitted without question to his father's request made in the name of G-d to
give his life for that G-d. He did not even ask for an explanation of why he had
to give his life.
Jacob was unique in not wasting a single drop of semen
by producing offspring which was not worthy of him. All his children remained
loyal to his teachings.
G-d explained to Moses that He had not revealed His
attribute of the four-lettered name Y-H-V-H which He had revealed to
Moses to any of these three patriarchs, but had revealed to them only His
attribute Shaddai. G-d now told Moses that in view of the revelations He
had already made to him, he had displayed ingratitude by speaking to Him in an
inappropriate, critical manner.
Abraham remained unaware of the
difference between G-d in His capacity as El Shaddai and G-d in his
capacity as Y-K-V-K.
While it is true that in the Torah's report of G-d's
communications with Abraham (Gen. 18:1) we find such an expression as "vayeira
HaShem el Avraham" (Y-K-V-K appeared to Abraham), which seems to
suggest that G-d revealed this aspect of His attributes to Abraham, this is
misleading. G-d may have dealt with him on that basis, but He had not
confided that fact to Abraham, i.e. Abraham remained unaware of the
difference between G-d in His capacity as El Shaddai and G-d in his
capacity as Y-K-V-K. This is what G-d meant when he said "they were not
informed of My name Y-K-V-K."
G-d also meant that the patriarchs were not aware of
the unique simultaneous effectiveness of both of G-d's attributes, as we
mentioned in connection with verse two. The mystical dimension of this is
recorded when the assembled people realized this after Eliyahu's demonstration
on Mount Carmel. (Kings I 18:39)
…There may be yet another nuance in G-d's saying "I
have appeared to Abraham." The implied message is G-d's rhetorical question:
"How could I turn a deaf ear to a nation who is the offspring of My most beloved
Patriarchs, to each of whom I made a point of revealing Myself separately at the
appropriate time?" The Torah made a point of not writing Abraham, Isaac, Jacob,
but of interposing the word 'to' each time. This underlines that each one of the
patriarchs merited a revelation in his own right. In spite of all this, G-d
continues, I still did not reveal the aspect of the attribute of Mercy to these
patriarchs. One of the reasons I could not do this was because I had not yet
demonstrated how this Mercy is expressed in practice, such as now when I
am about to change My timetable for the redemption.
[From "Ohr Hachayim" by Rabbi Chayim ben Attar,
translated and annotated by Eliyahu Munk, Vol. I]
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