The Call: Moses at the Burning Bush

וּמֹשֶׁ֗ה הָיָ֥ה רֹעֶ֛ה אֶת־צֹ֛אן יִתְר֥וֹ חֹתְנ֖וֹ כֹּהֵ֣ן מִדְיָ֑ן וַיִּנְהַ֤ג אֶת־הַצֹּאן֙ אַחַ֣ר הַמִּדְבָּ֔ר וַיָּבֹ֛א אֶל־הַ֥ר הָאֱלֹהִ֖ים חֹרֵֽבָה׃

Exodus 3:1

Now Moses, tending the flock of his father-in-law Jethro, the priest of Midian, drove the flock into the wilderness, and came to Horeb, the mountain of God.

Why did Moses go to Horeb? For grazing land? For Divine inspiration?

Rabbi Shlomo Yitzchaki (Rashi) lived in Troyes, France (1040-1105). Rashi’s commentary is an essential explanation of the Tanakh and resides in a place of honor on the page of almost all editions of the Tanakh. Over 300 supercommentaries have been written to further explain Rashi’s comments on the Torah. While quoting many midrashim and Talmudic passages, Rashi, in his commentary, states that his purpose is to present the pshat (contextual meaning) of the text.

רש"י על שמות ג׳:א׳:א׳

אחר המדבר. לְהִתְרַחֵק מִן הַגֶּזֶל, שֶׁלֹּא יִרְעוּ בִּשְׂדוֹת אֲחֵרִים (שמות רבה ב'):

Rashi on Exodus 3:1:1

אחר המדבר [HE LED THE SHEEP] BEHIND THE DESERT — in order to keep them away from private property (גֶזֵל i. e. things which can be appropriated only as the result of “robbery”) — that they should not graze in other people’s fields (Exodus Rabbah 2:3).

Rabbi Moshe Alshich was a prominent 16th-century rabbi, in Safed, Ottoman Palestine. The Alshich was a popular preacher who gave lengthy lectures on the weekly Torah reading. These lectures were later published as a commentary, under the name Torat Moshe, c.1540 - c.1590 CE. His style in Torat Moshe is to raise a number of questions and difficulties on a verse and then answer them all together by offering a new insight into the subject matter of the verse. His foremost aim in his commentary is to find fundamental moral and ethical lessons in the verses, or point out good qualities of character, such as faith, patience, humility, and so on.

תורת משה - אלשיך, שמות ג׳:א׳:א׳-ד׳

ומשה כו'. ... [יתרו] היותו חותנו עם שכעת הוא כהן מדין. שקנה חמיו בהקרב השלם אליו. וגם ההר קנה מעלה בהתחבר משה אליו כי וינהג וכו': ויבא אל המקום. שעל ידי ביאתו שם זכה המקום ליקרא הר האלהים.

Alshekh on Torah, Exodus 3:1:1-4

And he arrived at the Mountain of God. [summary of longer explanation] Because of his secluded prayer in that place it merited to become the Mountain of God. Moshe traveled the far distance to Sinai because Yitro was still a priest of Midian.

Rabbi Ovadiah ben Jacob Sforno, a 16th-century Italian rabbi and physician, wrote his Torah commentary c.1500 - c.1550 CE. The author often cites rabbinic statements to address philosophical as well as textual issues, and offers many novel interpretations rooted in these traditions.

ספורנו על שמות ג׳:א׳:א׳

ויבא אל הר האלהים חורבה. הוא לבדו להתבודד ולהתפלל, על דרך ויבא עד חברון:

Sforno on Exodus 3:1:1

ויבא אל הר האלוקים חורבה. Moses, all by himself; he wanted to pray and meditate there in complete isolation and concentration. The phrase is similar to Numbers 13:22 ויבא עד חברון, where we find that one of the spies, Calev, reportedly, came to Chevron.

שמות ג׳:ב׳-ג׳

וַ֠יֵּרָ֠א מַלְאַ֨ךְ יְהֹוָ֥ה אֵלָ֛יו בְּלַבַּת־אֵ֖שׁ מִתּ֣וֹךְ הַסְּנֶ֑ה וַיַּ֗רְא וְהִנֵּ֤ה הַסְּנֶה֙ בֹּעֵ֣ר בָּאֵ֔שׁ וְהַסְּנֶ֖ה אֵינֶ֥נּוּ אֻכָּֽל׃ וַיֹּ֣אמֶר מֹשֶׁ֔ה אָסֻֽרָה־נָּ֣א וְאֶרְאֶ֔ה אֶת־הַמַּרְאֶ֥ה הַגָּדֹ֖ל הַזֶּ֑ה מַדּ֖וּעַ לֹא־יִבְעַ֥ר הַסְּנֶֽה׃

Exodus 3:2-3

A messenger of יהוה appeared to him in a blazing fire out of a bush. He gazed, and there was a bush all aflame, yet the bush was not consumed. Moses said, “I must turn aside to look at this marvelous sight; why doesn’t the bush burn up?”

What is the significance of the fact that the bush is burning but not being consumed by the flames? How does this serve as a sign of God's presence and power?

Why does God choose to reveal God's self to Moses through the burning bush? What does this reveal about God's character and God's relationship with Moses?

ספורנו על שמות ג׳:ב׳:א׳

וירא מלאך ה' אליו. במראה הנבואה, כי אמנם כאשר יגלו המלאכים בדמות אנשים בלתי נבואה, כענין לאברהם וללוט ולבלעם ולזולתם, לא יאמר עליהם וַיֵרָא, אבל יאמר עליהם וַיַרְא, כמו וירא והנה שלשה אנשים, וירא לוט, וירא את מלאך ה' נצב בדרך:

Sforno on Exodus 3:2:1

וירא מלאך ה' אליו, in a prophetic vision. When angels appear to humans in human garb this is not considered a prophetic vision, i.e. it is something of a lower order of Divine manifestation. Divine communications to Avraham, Lot, Bileam, and others like them are not described as וירא, vayeyrah, “it appeared.” However, the recipient is described as וירא, “he saw,” i.e. he is described only in his active role, not his role as receptacle of G’d’s communication. Examples of the latter kind of communication occur in Genesis 18,2 as well as in Genesis 19,1 and in Numbers 22,31.

Rabbi Meir Leibush ben Yehiel Michel Wisser (commonly known as Malbim) wrote his commentary in Warsaw in the mid-19th century. A trademark of the Malbim’s commentary is his belief that there are no synonyms or repetition in the Tanakh. Each word represents a different idea or concept.

מלבי"ם על שמות ג׳:ב׳:ב׳

וירא מלאך ה' אליו, כבר התבאר שהיו כמה הבדלים בין נבואת משה לנבואת שאר הנביאים, א] שאר הנביאים נתנבאו בחלום ונבואת משה היה בהקיץ, ב] על כל הנביאים נפל פחד ורעדה ובטלו כל כחות הגוף ומשה נתנבא כשהוא ער ועומד על רגליו ומשתמש בחושיו, ג] כל הנביאים ראו מחזות ודמיונות כי בא להם שפע הנבואה באמצעות כח המדמה ולמשה הגיע השפע על כח השכלי בלי תערובות כח המדמה וע"כ לא ראה שום דמיון... ד] כל הנביאים נבאו במשלים וחידות... ובנבואת משה לא נמצא שום משל וחידה... ה] כל הנביאים הגיע להם שפע הנבואיית באמצעות מלאך, ונבואת משה היה פנים אל פנים שלא באמצעות מלאך... אולם מן המחזה דפה מבואר שגם משה בתחלת נבואתו לא התעלה על יתר הנביאים בכל התנאים האלה.

Malbim on Exodus 3:2:2

An angel of Hashem appeared. Moshe’s prophecy was unique and unlike that of the other prophets in the following ways: 1) Other prophets received Hashem’s word in a dream, and Moshe prophesized while fully conscious. 2) The other prophets fell into a trance and trembling and lost control of their body, whereas Moshe was upright and in control of his faculties. 3) The other prophets saw visions influenced by their imagination, but Moshe received prophecy directly to his intellect without interference from the imagination, thus, he saw no visions. 4) The others prophesized in riddles and metaphors that lack clarity, but Moshe prophesized in complete clarity. 5) Other prophets received Hashem’s word by means of an angel, but Moshe spoke to Hashem face to face. However, the vision in this verse demonstrates that Moshe also began his prophecy as the other prophets. For in this first prophecy Hashem spoke to him by means of “an angel;” secondly, he saw a vision influenced by the imagination, for the angel appeared to him as “a blaze of fire from amid the bush;” thirdly, the prophecy was a riddle and a metaphor, for “the bush was burning in the fire but the bush was not consumed”.

Tractate Sotah was written c.450 - c.550 CE and is part of the Talmud. It is primarily concerned with family law, the last three chapters discuss other rituals that involve recitation.

סוטה ה׳ א:ט׳

אָמַר רַב יוֹסֵף לְעוֹלָם יִלְמַד אָדָם מִדַּעַת קוֹנוֹ שֶׁהֲרֵי הַקָּדוֹשׁ בָּרוּךְ הוּא הִנִּיחַ כׇּל הָרִים וּגְבָעוֹת וְהִשְׁרָה שְׁכִינָתוֹ עַל הַר סִינַי וְהִנִּיחַ כׇּל אִילָנוֹת טוֹבוֹת וְהִשְׁרָה שְׁכִינָתוֹ בַּסְּנֶה

Sotah 5a:9

Rav Yosef says: A person should always learn proper behavior from the wisdom of his Creator, as the Holy One, Blessed be He, disregarded all of the mountains and hills and rested His Divine Presence on the lowly Mount Sinai. And similarly, when appearing to Moses, He disregarded all of the beautiful trees and rested His Divine Presence on the bush (Exodus 3:2).

שמות ג׳:ד׳

וַיַּ֥רְא יְהֹוָ֖ה כִּ֣י סָ֣ר לִרְא֑וֹת וַיִּקְרָא֩ אֵלָ֨יו אֱלֹהִ֜ים מִתּ֣וֹךְ הַסְּנֶ֗ה וַיֹּ֛אמֶר מֹשֶׁ֥ה מֹשֶׁ֖ה וַיֹּ֥אמֶר הִנֵּֽנִי׃

Exodus 3:4

When יהוה saw that he had turned aside to look, God called to him out of the bush: “Moses! Moses!” He answered, “Here I am.”

Why did Moses stop to look at the burning bush?

The initial interaction between God and Moses echoes several other pivital interactions in Torah. Which ones come to mind?

The Zohar (Splendor or Radiance) was composed in Spain during the Middle Ages and is the foundational work in the literature of Jewish mystical thought known as Kabbalah. It is a group of books including commentary on the mystical aspects of the Torah and scriptural interpretations as well as material on mysticism, the nature of God, the origin and structure of the universe, the nature of souls, redemption, the relationship of Ego to Darkness and "true self" to "The Light of God", and the relationship between the "universal energy" and man.

ספר הזהר, נח א׳

לָמָּה נֹחַ נֹחַ תְּרֵי זִמְנִי. אֶלָּא כָּל צַּדִּיק וצַּדִּיק דִּי בְּעָלְמָא אִיתּ לֵיהּ תְּרֵין רוּחִין. רוּחָא חַד בְּעָלְמָא דֵין ורוּחָא חַד בְּעָלְמָא דְאָתֵּי. והָכִי תִּשְׁכַּח בְּכֻלְהוּ צַּדִּיקֵי משֶׁה משֶׁה, יַעֲקֹב יַעֲקֹב, אַבְרָהָם אַבְרָהָם, שְׁמוּאֵל שְׁמוּאֵל, שֵׁם שֵׁם. בַּר מִיִּצְּחָק דְּלָא כְּתִּיב בֵּיהּ כְּמָה דִכְתִּיב בְּהוּ. בְּגִין דְּיִצְּחָק בְּשַׁעֲתָּא דְּאִתְּקְרָב עַל גַּבֵּי מַדְבְּחָא נָפְּקַתּ נִשְׁמָתֵּיהּ דְּהֲוַתּ בֵּיהּ בְּהַאי עָלְמָא. וכֵיוָן דְּאִתְּמָר בֵּיהּ בְּאַבְרָהָם, בָּרוּךָ מְחַיֵּה הַמֵּתִּים תָּבַתּ בֵּיהּ נִשְׁמָתֵּיהּ דְּעָלְמָא דְּאָתֵּי. בְּגִין דָּא תִּשְׁכַּח דְּלָא יִחֵד קוּדְשָׁא בְּרִיךָ הוּא שְׁמֵיהּ אֶלָּא עַל יִצְּחָק בְּגִין דְּאִתְּחַשַׁב כְּמֵתּ וְעַל דָּא רָמַז קְרָא ואָמַר (איוב ז) הֵן בִּקְדוֹשָׁיו לֹא יַאֲמִין וגו'.

Zohar, Noach 1

Why is "Noah Noah" (Gen. 6:9) written twice? Each and every righteous person in the world has two spirits. One stays in this world, while the other is in the World to Come. And so we find that the Holy One, blessed be He, named all the righteous twice: "Moses, Moses" (Ex. 3:4), "Jacob, Jacob" (Gen. 46:2), "Abraham, Abraham" (Gen. 22:11), "Samuel, Samuel" (I Shmuel 3:10) with the exception of Isaac. He is not named twice because when he approached the altar to be sacrificed, the soul that was within him in this world left him. And because it is said of Abraham, "blessed are You who resurrect the dead", so only the soul of the World to Come was returned to him. And that is why you shall find that the name of the Holy One, blessed be He, was not unified (on any righteous person in his lifetime). It was unified only on Isaac, because he was already considered as dead. He was like those who pass away from this world. The verse therefore states: "Behold, He puts no trust in His holy ones" (Iyov 15:15) because He does not unify His name on the righteous during their lifetimes.

Daat Zekenim is a Torah commentary compiled by later generations of scholars from the writings of the Franco-German school in the 12th-13th century (Ba’alei Tosafot).

דעת זקנים על שמות ג׳:ד׳:א׳

ויאמר הנני. אמר יתברך אתה ענית הנני כמו אברהם זקנך וכתיב במקום גדולים אל תעמוד. אמר לו יתברך אל תקרב הלום לא לכהונה דכתיב ביה קרב אל המזבח ולא למלכות דכתב ביה הלום גבי דוד:

Da'at Zekenim on Exodus 3:4:1

ויאמר הנני, “He said: “I am at Your disposal.” G–d responded that though you showed your preparedness with the same word as your forefather Avraham when I called upon him, (to offer his son to Me as a sacrifice) this is not what I come to ask of you. We know from Proverbs 25,6: במקום גדולים אל תעמוד, “do not stand in the place of great men.” (do not aspire to be important actively or passively) Aaron was commanded to come close to holy sites, the altar, (Leviticus 9,7) Not so Moses. He had to shun a holy site. Neither was allowed to aspire to Royalty, as opposed to David. He acknowledged that G–d had brought him הלום, instead of as Moses: אל תקרב הלום. (Compare Samuel II 7,18 and Sh’mot Rabbah 2,6)

שמות ג׳:ה׳-ו׳

וַיֹּ֖אמֶר אַל־תִּקְרַ֣ב הֲלֹ֑ם שַׁל־נְעָלֶ֙יךָ֙ מֵעַ֣ל רַגְלֶ֔יךָ כִּ֣י הַמָּק֗וֹם אֲשֶׁ֤ר אַתָּה֙ עוֹמֵ֣ד עָלָ֔יו אַדְמַת־קֹ֖דֶשׁ הֽוּא׃ וַיֹּ֗אמֶר אָנֹכִי֙ אֱלֹהֵ֣י אָבִ֔יךָ אֱלֹהֵ֧י אַבְרָהָ֛ם אֱלֹהֵ֥י יִצְחָ֖ק וֵאלֹהֵ֣י יַעֲקֹ֑ב וַיַּסְתֵּ֤ר מֹשֶׁה֙ פָּנָ֔יו כִּ֣י יָרֵ֔א מֵהַבִּ֖יט אֶל־הָאֱלֹהִֽים׃

Exodus 3:5-6

And [God] said, “Do not come closer! Remove your sandals from your feet, for the place on which you stand is holy ground!” and continued, “I am the God of your father’s [house]—the God of Abraham, the God of Isaac, and the God of Jacob.” And Moses hid his face, for he was afraid to look at God.

How does Moses respond when he realizes that the voice he is hearing is coming from the burning bush? Why do you think he responds this way?

שמות ג׳:ז׳-י׳

וַיֹּ֣אמֶר יְהֹוָ֔ה רָאֹ֥ה רָאִ֛יתִי אֶת־עֳנִ֥י עַמִּ֖י אֲשֶׁ֣ר בְּמִצְרָ֑יִם וְאֶת־צַעֲקָתָ֤ם שָׁמַ֙עְתִּי֙ מִפְּנֵ֣י נֹֽגְשָׂ֔יו כִּ֥י יָדַ֖עְתִּי אֶת־מַכְאֹבָֽיו׃ וָאֵרֵ֞ד לְהַצִּיל֣וֹ ׀ מִיַּ֣ד מִצְרַ֗יִם וּֽלְהַעֲלֹתוֹ֮ מִן־הָאָ֣רֶץ הַהִוא֒ אֶל־אֶ֤רֶץ טוֹבָה֙ וּרְחָבָ֔ה אֶל־אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָ֑שׁ אֶל־מְק֤וֹם הַֽכְּנַעֲנִי֙ וְהַ֣חִתִּ֔י וְהָֽאֱמֹרִי֙ וְהַפְּרִזִּ֔י וְהַחִוִּ֖י וְהַיְבוּסִֽי׃ וְעַתָּ֕ה הִנֵּ֛ה צַעֲקַ֥ת בְּנֵי־יִשְׂרָאֵ֖ל בָּ֣אָה אֵלָ֑י וְגַם־רָאִ֙יתִי֙ אֶת־הַלַּ֔חַץ אֲשֶׁ֥ר מִצְרַ֖יִם לֹחֲצִ֥ים אֹתָֽם׃ וְעַתָּ֣ה לְכָ֔ה וְאֶֽשְׁלָחֲךָ֖ אֶל־פַּרְעֹ֑ה וְהוֹצֵ֛א אֶת־עַמִּ֥י בְנֵֽי־יִשְׂרָאֵ֖ל מִמִּצְרָֽיִם׃

Exodus 3:7-10

And יהוה continued, “I have marked well the plight of My people in Egypt and have heeded their outcry because of their taskmasters; yes, I am mindful of their sufferings. I have come down to rescue them from the Egyptians and to bring them out of that land to a good and spacious land, a land flowing with milk and honey, the region of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. Now the cry of the Israelites has reached Me; moreover, I have seen how the Egyptians oppress them. Come, therefore, I will send you to Pharaoh, and you shall free My people, the Israelites, from Egypt.”

What is the significance of the fact that God tells Moses that he has seen the suffering of his people in Egypt and has heard their cries for help? How does this foreshadow God's actions in the rest of the story?

ספורנו על שמות ג׳:ח׳:א׳

וזה טעם וארד להצילו. ולהעלותו מן הארץ ההיא אל ארץ. כלומר נגליתי במראה זו להצילו ולהעלותו, לא להכרית המצרים:

Sforno on Exodus 3:8:1

וארד להצילו...ולהעלותו מן הארץ ההיא אל ארץ, I revealed Myself to you in this manifestation only to acquaint you with the fact that I will save the Israelite nation and lead them out of Egypt, not in order to destroy Egypt.

שמות ג׳:י״א-י״ב

וַיֹּ֤אמֶר מֹשֶׁה֙ אֶל־הָ֣אֱלֹהִ֔ים מִ֣י אָנֹ֔כִי כִּ֥י אֵלֵ֖ךְ אֶל־פַּרְעֹ֑ה וְכִ֥י אוֹצִ֛יא אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל מִמִּצְרָֽיִם׃ וַיֹּ֙אמֶר֙ כִּֽי־אֶֽהְיֶ֣ה עִמָּ֔ךְ וְזֶה־לְּךָ֣ הָא֔וֹת כִּ֥י אָנֹכִ֖י שְׁלַחְתִּ֑יךָ בְּהוֹצִֽיאֲךָ֤ אֶת־הָעָם֙ מִמִּצְרַ֔יִם תַּֽעַבְדוּן֙ אֶת־הָ֣אֱלֹהִ֔ים עַ֖ל הָהָ֥ר הַזֶּֽה׃

Exodus 3:11-12

But Moses said to God, “Who am I that I should go to Pharaoh and free the Israelites from Egypt?” And [God] said, “I will be with you; that shall be your sign that it was I who sent you. And when you have freed the people from Egypt, you shall worship God at this mountain.”

What is the significance of God's promise to Moses that he will be with him as he goes to Pharaoh to demand the release of the Israelites? How does this promise provide encouragement and strength for Moses as he carries out his mission?

Bnei Yissaschar, written by Tzvi Elimelech Spira of Dinov around 1830, is one of the most important and oft-quoted of the classic Chassidic texts. It discusses mystical aspects of the Sabbath and festivals, and is arranged according to the months of the year.

בני יששכר, ניסן ה׳:י״ג:א׳

ברוך המקום ב"ה ברוך שנתן תורה וכו' מהראוי להתבונן מה שייכות יש בכאן לנתינת התורה ונראה דהנה אותיות התורה היו ג"כ בגלות מצרים וע"י כור הברזל יצאו האותיו' מן הגליות ובא הזמן לנתינ' התור' וז"ש הש"י למשה וזה לך האות וכו' בהוציאך וכו' תעבוד וכו' וזה לך האות היינו אותיות התורה והנה אותיות התורה המה ז"ך וכל אות כלול מכולם זך פעמים זך בגי' פסח מצה מרור ע"כ מחוייבים לומר בפה אלו הג' דברים כמ"ש ר"ג כל שלא אמר ג' דברים אלו בפסח לא יצא י"ח להורות על הטובה הגדולה אמירה בפה אותיות התורה שנתחייבנו לדבר בם:

Bnei Yissaschar, Nisan 5:13:1

Blessed is the Holy One, Blessed is the One who gave us Torah. One should ponder on the relevance here of giving the Torah. It appears to me, however, that the letters of the Torah were also in exile in Egypt. And it was on account of the iron furnace that the exiles were able to leave their exile and come to the time of the giving of the Torah. This is what is meant by (Exodus 3:12) "And this shall be the sign (ot)" - meaning the letters (otiot) of the Torah. Now the 27 letters of the Torah are pure, (zach), and each of them consists of all of them. 27 multiplied by 27 is equal to "Pesach, Matzah and Maror." Therefore these are the three things that Rabban Gamliel obligated us to declare on Pesach, in order to show the greatness of using the mouth to express the letters of the Torah which we are commanded to speak.

שמות ג׳:י״ג-ט״ו

וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶל־הָֽאֱלֹהִ֗ים הִנֵּ֨ה אָנֹכִ֣י בָא֮ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ וְאָמַרְתִּ֣י לָהֶ֔ם אֱלֹהֵ֥י אֲבוֹתֵיכֶ֖ם שְׁלָחַ֣נִי אֲלֵיכֶ֑ם וְאָֽמְרוּ־לִ֣י מַה־שְּׁמ֔וֹ מָ֥ה אֹמַ֖ר אֲלֵהֶֽם׃ וַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־מֹשֶׁ֔ה אֶֽהְיֶ֖ה אֲשֶׁ֣ר אֶֽהְיֶ֑ה וַיֹּ֗אמֶר כֹּ֤ה תֹאמַר֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל אֶֽהְיֶ֖ה שְׁלָחַ֥נִי אֲלֵיכֶֽם׃ וַיֹּ֩אמֶר֩ ע֨וֹד אֱלֹהִ֜ים אֶל־מֹשֶׁ֗ה כֹּֽה־תֹאמַר֮ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ יְהֹוָ֞ה אֱלֹהֵ֣י אֲבֹתֵיכֶ֗ם אֱלֹהֵ֨י אַבְרָהָ֜ם אֱלֹהֵ֥י יִצְחָ֛ק וֵאלֹהֵ֥י יַעֲקֹ֖ב שְׁלָחַ֣נִי אֲלֵיכֶ֑ם זֶה־שְּׁמִ֣י לְעֹלָ֔ם וְזֶ֥ה זִכְרִ֖י לְדֹ֥ר דֹּֽר׃

Exodus 3:13-15

Moses said to God, “When I come to the Israelites and say to them, ‘The God of your fathers’ [house] has sent me to you,’ and they ask me, ‘What is [God’s] name?’ what shall I say to them?” And God said to Moses, “Ehyeh-Asher-Ehyeh,” continuing, “Thus shall you say to the Israelites, ‘Ehyeh sent me to you.’” And God said further to Moses, “Thus shall you speak to the Israelites: יהוה, the God of your fathers’ [house]—the God of Abraham, the God of Isaac, and the God of Jacob—has sent me to you:
This shall be My name forever,
This My appellation for all eternity.

Why does Moses ask God's name? What is the significance of the name that God gives? How would the Hebrew slaves recognize this name, if they have not heard it before?

Chizkuni is the commentary on the Torah of Rabbi Hezekiah ben Manoah, composed in mid-13th century in France. It is actually a compilation of insights culled from the Midrashim, as well as the writings of twenty other Rishonim, including Rashi, Rashbam and Ibn Ezra. However, Chizkuni does not name any of his sources (other than Rashi), in order to encourage objective study, as he felt that one should focus on the message rather than the messenger.

חזקוני, שמות ג׳:י״ד:א׳

אהיה אשר אהיה הראשון שם, והשני פירוש השם, כלומר שמי אהיה לפי שאהיה ואעמוד לעולמי עולמים בלי תכלה ושאהיה עמהם שאגאלם מסבלות מצרים ושם זה של הויה מסר יעקב לבניו כדכתיב והיה ה׳‎ עמכם והשיב אתכם וגו׳‎ כל מי שיבשר לכם גאולת מצרים בלשון הויה עם בשורת הפקידה תאמינו לדבריו. וכן עשו כיון שבאו משה ואהרן והזכירו להם שם זה של הויה מיד ויאמן העם כי פקד.

Chizkuni, Exodus 3:14:1

אהיה אשר אהיה, the first word אהיה is the name of G-d; the second is an explanation of why G-d is called אהיה. In other words: the reason why My name is אהיה is because I am eternal, immutable. I am therefore a most reliable G-d, in the sense of dependable helper and saviour, as I will always be around. My “lifespan” is not as that word suggests a limited period, but I am not subject to any limitations. I will still be on the side of the Jewish people at the time when I redeem them from the sufferings in Egypt, as already promised by Yaakov to Joseph in Genesis 48,21. In other words, the name revealed to Moses here by G-d was not a new name. Yaakov had already been familiar with it. It is one of the attributes of G-d, Who has many attributes. G-d tells Moses that anyone who legitimizes himself as speaking of the G-d called אהיה, will be believed. The fact is that the Israelites did believe Moses when he identified himself as speaking in the name of this G-d, as we read in Exodus 4,31.

Tractate Berakhot (“Blessings”) was written c.450 - c.550 CE and is part of the Mishnah. It discuss the laws of prayers, focusing on the Shema, the Amidah, and blessings, including those recited in the context of eating.

ברכות ט׳ ב:ו׳

״אֶהְיֶה אֲשֶׁר אֶהְיֶה״, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, לֵךְ אֱמוֹר לָהֶם לְיִשְׂרָאֵל: אֲנִי הָיִיתִי עִמָּכֶם בְּשִׁעְבּוּד זֶה, וַאֲנִי אֶהְיֶה עִמָּכֶם בְּשִׁעְבּוּד מַלְכֻיוֹת.

Berakhot 9b:6

The Gemara proceeds to discuss the promise of redemption from Egypt that God made to Moses at the burning bush. When Moses asked God what to say when Israel asks him God’s name, “and God said to Moses: ‘I will be that I will be,’ and He said: ‘Thus you will say unto the children of Israel: I will be has sent me to you’” (Exodus 3:14). The Holy One, Blessed be He, told Moses to go and tell Israel: I was with you in this enslavement, and in this redemption, and I will be with you in the enslavement of the kingdoms in the future.

שמות ג׳:ט״ז-י״ח

לֵ֣ךְ וְאָֽסַפְתָּ֞ אֶת־זִקְנֵ֣י יִשְׂרָאֵ֗ל וְאָמַרְתָּ֤ אֲלֵהֶם֙ יְהֹוָ֞ה אֱלֹהֵ֤י אֲבֹֽתֵיכֶם֙ נִרְאָ֣ה אֵלַ֔י אֱלֹהֵ֧י אַבְרָהָ֛ם יִצְחָ֥ק וְיַעֲקֹ֖ב לֵאמֹ֑ר פָּקֹ֤ד פָּקַ֙דְתִּי֙ אֶתְכֶ֔ם וְאֶת־הֶעָשׂ֥וּי לָכֶ֖ם בְּמִצְרָֽיִם׃ וָאֹמַ֗ר אַעֲלֶ֣ה אֶתְכֶם֮ מֵעֳנִ֣י מִצְרַ֒יִם֒ אֶל־אֶ֤רֶץ הַֽכְּנַעֲנִי֙ וְהַ֣חִתִּ֔י וְהָֽאֱמֹרִי֙ וְהַפְּרִזִּ֔י וְהַחִוִּ֖י וְהַיְבוּסִ֑י אֶל־אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ׃ וְשָׁמְע֖וּ לְקֹלֶ֑ךָ וּבָאתָ֡ אַתָּה֩ וְזִקְנֵ֨י יִשְׂרָאֵ֜ל אֶל־מֶ֣לֶךְ מִצְרַ֗יִם וַאֲמַרְתֶּ֤ם אֵלָיו֙ יְהֹוָ֞ה אֱלֹהֵ֤י הָֽעִבְרִיִּים֙ נִקְרָ֣ה עָלֵ֔ינוּ וְעַתָּ֗ה נֵֽלְכָה־נָּ֞א דֶּ֣רֶךְ שְׁלֹ֤שֶׁת יָמִים֙ בַּמִּדְבָּ֔ר וְנִזְבְּחָ֖ה לַֽיהֹוָ֥ה אֱלֹהֵֽינוּ׃

Exodus 3:16-18

“Go and assemble the elders of Israel and say to them: יהוה, the God of your fathers’ [house]—the God of Abraham, Isaac, and Jacob—has appeared to me and said, ‘I have taken note of you and of what is being done to you in Egypt, and I have declared: I will take you out of the misery of Egypt to the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites, to a land flowing with milk and honey.’ They will listen to you; then you shall go with the elders of Israel to the king of Egypt and you shall say to him, ‘יהוה, the God of the Hebrews, became manifest to us. Now therefore, let us go a distance of three days into the wilderness to sacrifice to our God יהוה.’

What is the significance of God's command to Moses to tell Pharaoh, "I am the Lord, the God of the Hebrews"? How does this statement serve as a declaration of God's power and authority over Pharaoh and the Egyptian gods?

Midrash Tanchuma is a midrash (explanation) on the five books of the Torah, structured as sermons on the opening verses of each paragraph in the Torah. Named for the talmudic sage Rabbi Tanchuma, it was composed in Babylon, Italy, and Israel c.500 - c.800 CE.

מדרש תנחומא, בשלח ב׳:ו׳

פָּקֹד, בְּמִצְרַיִם. יִפְקֹד, בַּיָם. פָּקֹד, בַּמִּדְבָּר. יִפְקֹד, בְּנַחֲלֵי אַרְנוֹן. (שמות ג, טז). פָּקֹד, בָּעוֹלָם הַזֶּה. יִפְקֹד, לָעוֹלָם הַבָּא.

Midrash Tanchuma, Beshalach 2:6

God will surely remember you. That is, He will remember you in Egypt, and He will remember you at the sea; He will remember you in the wilderness, and He will remember you at the river of Arnon; He will remember you in this world, and He will remember you in the world-to-come.

שמות ג׳:י״ט-כ״ב

וַאֲנִ֣י יָדַ֔עְתִּי כִּ֠י לֹֽא־יִתֵּ֥ן אֶתְכֶ֛ם מֶ֥לֶךְ מִצְרַ֖יִם לַהֲלֹ֑ךְ וְלֹ֖א בְּיָ֥ד חֲזָקָֽה׃ וְשָׁלַחְתִּ֤י אֶת־יָדִי֙ וְהִכֵּיתִ֣י אֶת־מִצְרַ֔יִם בְּכֹל֙ נִפְלְאֹתַ֔י אֲשֶׁ֥ר אֶֽעֱשֶׂ֖ה בְּקִרְבּ֑וֹ וְאַחֲרֵי־כֵ֖ן יְשַׁלַּ֥ח אֶתְכֶֽם׃ וְנָתַתִּ֛י אֶת־חֵ֥ן הָֽעָם־הַזֶּ֖ה בְּעֵינֵ֣י מִצְרָ֑יִם וְהָיָה֙ כִּ֣י תֵֽלֵכ֔וּן לֹ֥א תֵלְכ֖וּ רֵיקָֽם׃ וְשָׁאֲלָ֨ה אִשָּׁ֤ה מִשְּׁכֶנְתָּהּ֙ וּמִגָּרַ֣ת בֵּיתָ֔הּ כְּלֵי־כֶ֛סֶף וּכְלֵ֥י זָהָ֖ב וּשְׂמָלֹ֑ת וְשַׂמְתֶּ֗ם עַל־בְּנֵיכֶם֙ וְעַל־בְּנֹ֣תֵיכֶ֔ם וְנִצַּלְתֶּ֖ם אֶת־מִצְרָֽיִם׃

Exodus 3:19-22

Yet I know that the king of Egypt will let you go only because of a greater might. So I will stretch out My hand and smite Egypt with various wonders which I will work upon them; after that he shall let you go. And I will dispose the Egyptians favorably toward this people, so that when you go, you will not go away empty-handed. Each woman shall borrow from her neighbor and the lodger in her house objects of silver and gold, and clothing, and you shall put these on your sons and daughters, thus stripping the Egyptians.”

What is the significance of the fact that God tells Moses to tell the Israelites that he will bring them out of Egypt with "a mighty hand and an outstretched arm"? How does this promise foreshadow the events of the rest of the story?