By Rabbi Dan Lewin
Parashat Va’era
The purpose of suffering, particularly under the weight of evil oppression, remains one of humanity’s unfathomable mysteries. Tragically, the Jewish people are no strangers to bitter suffering — but also to miraculous salvation. The pain has endured through the generations, leaving us worn and yearning for the final wave of redemption. Never has this collective fate been so apparent in our lifetime as it is today.
At the end of last week’s Torah portion, Moses returns from his first mission to free his people, only to face a shocking setback as Pharaoh not only refuses but intensifies their labor. He then asks a question that echoes through the ages: “God, why have You mistreated this people?” (Shemot 5:22). The opening lines of this week’s portion, Va’era (literally, to “appear”), are seen as G-d’s answer:
“God answered Moses by saying to him, ‘I am God. I appeared to Avraham, Yitzhak and Yaakov only as El Shadai (‘God Almighty’); I was not manifest to them by My Name Havayah. I also made My covenant with them to give them Canaan, the land in which they lived as sojourners. I have heard the Israelites’ groaning, complaining about the Egyptians enslaving them, and I have recalled My covenant.
“Therefore, convey to the Israelites: ‘I am Havayah. I will free you from the oppression of the Egyptians, rescue you from their servitude and redeem you … I will take you to Myself as a nation … I will bring you to the land regarding which I raised My hand to swear to give it to Avraham, Yitzhak and Yaakov and I will give it to you as an inheritance; for I am Havayah.’” (Shemot 6:1-8)
It’s clear from the emphasis that part of G-d’s answer to Moshe’s question centers on a new revelation about to unfold, signaled by the name Havayah, which the forefathers did not experience. But why, when recounting the historical relationship with the ancestors of the Jewish people, is it important to note that they did not receive this higher revelation? How is that relevant to what will now take place?
A prerequisite to redemption
The answer to Moses is dense and multilayered. Some commentaries interpret this preface about the forefathers as a rebuke: Despite receiving only the lower aspects of divinity, the patriarchs never questioned G-d’s ways. Others see it as a guarantee: The name Havayah, signifying truth, assures that the promise of redemption — and entry into the land — made to the forefathers has not been forgotten and will now be fulfilled. Thus, rebuke is followed by comfort, as if G-d is telling Moses, “Don’t worry — I am about to reveal a supernatural force previously unseen when I redeem these people.”
The deeper answer lies in introducing the name Havayah to human experience. Saying that the forefathers didn’t know G-d by a certain name isn’t about a simple title or designation; it’s about a level of divine manifestation. The first line of communication was Moshe knowing that redemption from Egypt involved this higher revelation, but to reach this level, there needed to first be pain and darkness in exile (addressing the “mistreatment” inquiry).
Shifting to a positive perspective, leaving Egypt was not merely an escape from that particular empire’s oppression. Along with the physical freedom from servitude came a unique spiritual redemption, signified by Havayah, which would set the tone for future Jewish generations.
The Hebrew word for Egypt, Mitzrayim, connotes restriction. Mystically, “leaving Egypt” symbolized breaking internal barriers, even subtle impediments to sensing complete oneness within the realm of holiness. To emphasize the potency of this new level of godliness to Moshe, some history was required: Even the pillars of divine service — Avraham, Yitzchak and Yaakov — despite their extraordinary achievements, never attained the consciousness activated by the name Havayah. This power of elevation could not be earned; it had to come directly from Above.
The Essential Name
Let’s pause to explore some brief yet essential knowledge about this often-overlooked title. Havayah is G-d’s essential name, spelled with the four letters yud, hei, vav and hei. It is the most sacred of names, often called “the Essential Name,” “the Name of Truth,” “the Unique Name” or “the Explicit Name.” It appears 1,820 times in the Five Books of Moses.
Due to its sublime nature, the name Havayah could be pronounced only in the Holy Temple, and its correct pronunciation is unknown today. Therefore, we commonly refer to it as Hashem (“the Name”) or Havayah, a permutation of its letters.
Etymologically, Havayah derives from the Hebrew root h-y-a, meaning “to be.” Mystically, this form suggests “bringing into existence.” G-d’s greater name, as manifest in creation, means “He who continuously brings all reality into existence.” In contrast, the name Elokim (and El-Shadai) signifies G-d’s ability to limit infinite light and invest Himself within nature’s boundaries.
Havayah, at times, conveys not only the supernatural but a transcendent force beyond even the highest spiritual realms. Its letters — representing “was,” “is” and “will be” —symbolize a level where past, present and future merge into a single point of origin. This boundless energy initiates creation ex nihilo, sustaining the material world, yet it is hidden from our physical eyes by the name Elokim.
Awareness of the source
Returning to the context of our story, redemption — both collective and personal — requires bringing Havayah, the supernatural guiding force, into the open. Previously, we mentioned Havayah signifies the divine attribute of truth, explaining its emphasis in the opening verses as G-d’s promise to fulfill the covenant to the forefathers. But there is another aspect to its association with truth. The Hebrew word for truth, emet, comprises the first, middle and last letters of the alphabet, reflecting truth’s pervasive and unchanging nature.
On a more personal and tangible level, how does the gift of Havayah relate to our daily spiritual work? The more palpable this consciousness becomes, the more consistent a person’s efforts across all contexts — Torah study, prayer, eating, business or parenting — are seen not as competing arenas vying for our attention but as different avenues to serve the Creator. So, instead of motivation fluctuating depending on the preferred setting, it remains constant.
In this vein, the Baal Shem Tov interprets the verse, “I have placed Havayah before me constantly,” as a call to equanimity, based on the Hebrew word for “placed” sharing a root with consistency. The idea of “placing Havayah” within the mind means recognizing all encounters within this world — whether outwardly good or seemingly negative — stem from a single divine source. The result is a diminishing of emotional extremes and an increase in inner peace, particularly in high-pressure situations. In contrast, when we sense only the lower name (i.e., divine manifestations where the light is more concealed), events appear random and this constricted view provokes negative emotions. In short, the revelation of Havayah brings unity, peace and harmony to the soul.
This revelation of Havayah that began with delivery from Egypt will reach its peak in the future era when, as Maimonides concludes his comprehensive book on mitzvahs, “The occupation of the entire world will be solely to know God … grasping the knowledge of their Creator according to the full extent of human potential, as Isaiah 11:9 states: ‘The world will be filled with the knowledge of Havayah as the waters cover the ocean bed.’”
Rabbi Dan Lewin is director of the nonprofit Maayan Chai Foundation. For information, visit www.maayan-chai.org.