Exodus 3:6 - Divine ancestral covenant revealed fearfully

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Hebrew Text

וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל־הָאֱלֹהִים׃

English Translation

Moreover, he said, I am the God of thy father, the God of Avraham, the God of Yiżĥaq, and the God of Ya῾aqov. And Moshe hid his face; for he was afraid to look upon God.

Transliteration

Va'yomer anochi Elohei avicha, Elohei Avraham, Elohei Yitzchak ve'Elohei Ya'akov. Va'yaster Moshe panav ki yareh me'habit el-ha'Elohim.

Hebrew Leining Text

וַיֹּ֗אמֶר אָנֹכִי֙ אֱלֹהֵ֣י אָבִ֔יךָ אֱלֹהֵ֧י אַבְרָהָ֛ם אֱלֹהֵ֥י יִצְחָ֖ק וֵאלֹהֵ֣י יַעֲקֹ֑ב וַיַּסְתֵּ֤ר מֹשֶׁה֙ פָּנָ֔יו כִּ֣י יָרֵ֔א מֵהַבִּ֖יט אֶל־הָאֱלֹהִֽים׃

Parasha Commentary

The Divine Introduction and Its Significance

The verse begins with Hashem introducing Himself to Moshe as "the God of your father, the God of Avraham, the God of Yitzchak, and the God of Yaakov" (Shemot 3:6). Rashi explains that Hashem specifically mentions the Avot (forefathers) to emphasize His enduring covenant with them and to reassure Moshe that the same God who guided and protected his ancestors would now redeem Bnei Yisrael from Egypt. The Ramban adds that this formulation underscores the personal relationship Hashem maintained with each of the Avot, recognizing their unique spiritual paths.

Why "God of Your Father" Before the Avot?

The order of the introduction—first mentioning "the God of your father" before listing the Avot—raises a question. The Midrash (Shemot Rabbah 3:6) suggests that Hashem was honoring Moshe's father, Amram, who was a righteous leader of his generation. Alternatively, Ibn Ezra explains that this phrasing was meant to connect Moshe personally to the divine mission by invoking his immediate familial relationship with Hashem before broadening it to the national covenant with the Avot.

Moshe's Reaction: Hiding His Face

The verse states that "Moshe hid his face, for he was afraid to gaze upon God." Rashi comments that this demonstrated Moshe's exceptional humility and reverence, which later merited him the privilege of direct communication with Hashem (as opposed to other prophets who received visions in less direct ways). The Talmud (Berachot 7a) derives from this that one should approach divine service with awe and humility.

Contrast with Nadav and Avihu: The Midrash contrasts Moshe's restraint with the later mistake of Nadav and Avihu (Vayikra 10:1-2), who approached Hashem with undue familiarity and suffered consequences.
A Lesson in Kavod Shamayim: Rambam (Hilchot Yesodei HaTorah 2:2) cites this episode as a model of proper reverence when encountering the divine presence.

Theological Implications of "God of the Avot"

The Netziv (Ha'amek Davar) highlights that by identifying as the God of each forefather individually, Hashem was teaching that divine providence operates differently for each person according to their spiritual level and role. Avraham embodied chesed (kindness), Yitzchak gevurah (strength), and Yaakov tiferet (harmony)—yet all were united in serving the same God.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Berakhot 7a

The verse is discussed in the context of Moses' humility and fear of looking at God, illustrating the proper attitude towards divine encounters.

📖 Sotah 5a

The verse is referenced to emphasize the importance of humility, as demonstrated by Moses hiding his face from God.

📖 Megillah 21a

The verse is mentioned in a discussion about the different ways prophets received divine communication, highlighting Moses' unique experience.

Frequently Asked Questions

Q: Why does Hashem introduce Himself as the God of Avraham, Yitzchak, and Yaakov in Exodus 3:6?
A: Hashem emphasizes His connection to the forefathers to show Moshe (and us) that He keeps His promises. The Midrash explains that this demonstrates the eternal covenant with the Jewish people. Rashi notes that Hashem didn't say 'I was their God' but 'I am their God' - showing that the forefathers still 'live' through their descendants who continue their legacy.

Q: Why was Moshe afraid to look at Hashem in Exodus 3:6?
A: The Talmud (Berachos 7a) teaches that Moshe showed tremendous humility by not gazing directly at the Divine Presence. Rambam explains in Moreh Nevuchim that human beings cannot physically perceive Hashem's essence. Moshe's reaction teaches us proper awe and respect when approaching holiness.

Q: What lesson can we learn from Moshe covering his face in Exodus 3:6?
A: This teaches the Jewish value of 'yiras Shamayim' (awe of Heaven). Just as Moshe demonstrated humility before Hashem, we too should approach prayer and Torah study with reverence. The Midrash Tanchuma notes this became the model for how we cover our eyes when saying Shema.

Q: Why does the verse mention all three forefathers separately ('God of Avraham, God of Yitzchak, God of Yaakov')?
A: Rashi explains that each forefather had a unique relationship with Hashem: Avraham discovered Hashem through chesed (kindness), Yitzchak through gevurah (strength in tests), and Yaakov through tiferes (balance). Together they represent the complete foundation of Jewish service to Hashem that we continue today.

Q: How does Exodus 3:6 relate to techiyas hameisim (resurrection of the dead)?
A: The Talmud (Sanhedrin 90b) derives from this verse that there will be resurrection. Since Hashem says 'I am (present tense) the God of...' rather than 'I was,' it implies the forefathers still exist in some form and will be revived. This is a fundamental Jewish belief mentioned by Rambam in his 13 Principles of Faith.