Fear, Faith, and the Foundation of the Tetragrammaton
Reuven Taragin on Parshas Va'era
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Reading Jewish History in the Parsha segment is entering a new chapter. With Rabbi David Bashevkin wrapping up his year-long parsha and Jewish history reflections, we’re excited to share that this series will now feature past 18Forty guests as guest writers. Each week, they’ll bring their unique insights on how Jewish history connects with the weekly Torah portion.
This week, we’re excited to welcome Rav Reuven Taragin. Rav Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi and the RZA. His new book, Essentials of Judaism, can be purchased at rabbireuventaragin.com.
Jewish history has never been a straight line. We’ve seen soaring highs and devastating lows, and those low points can be especially difficult to endure. But from our nation’s first low point, Hashem taught us how to handle future ones.
The Context
We had been enslaved in Egypt for over two hundred years with no end in sight. Moshe’s call to free us had just backfired. Pharaoh responded to it by intensifying our labor conditions. He would no longer provide us with the straw needed to produce bricks. We would have to find our own while still meeting the same daily quota of bricks. The Jewish officers complained to Moshe, who complained to Hashem. Hashem then responded that Moshe would “now” see what He would do to Pharaoh.1
But first, in Parshat Va’era, Hashem tried to reinspire the Jewish People. They had lost hope and Hashem aimed to restore it through the “four phrases of redemption.”2 Interestingly, Hashem formulated each of these phrases in the past tense (and used an opening vav to flip them to the future tense).3 Why did Hashem use this past-tense formulation?
Also, why did Hashem think these phrases would evoke renewed hope? Hashem had already promised the Jews redemption in Parshat Shemot,4 and they had shown faith.5 But Moshe’s attempt backfired, and they became disillusioned. Why did Hashem think new promises would make a difference?
The New Name
The answer lies in the opening words of Parshat Va’era. Hashem begins the parsha by introducing Himself with the Tetragrammaton (His four-letter name, YKVK). Hashem tells Moshe to present Him to the Jewish People this way—as the first and last words of his speech to them. Why was the Tetragrammaton so important at this point in Jewish history?
Additionally, Hashem added that the Avot had not known Him by this name. How could Hashem say this when He had often used it in conversations with them?6
The answer lies in a greater appreciation of the significance of the Tetragrammaton. Rashi7 explains that the name implies Hashem's reliability in rewarding His followers. It signifies not just divine justice but a personal, enduring relationship—one that assures both commitment and follow-through.
Though Hashem had revealed the Tetragrammaton to the Avot when He made promises about their future, they had not seen them fulfilled. They fully believed that Hashem would fulfill His promises, yet because they had not yet experienced it firsthand, they could not appreciate the full significance of this special name.
This was the experience the Avot lacked but their descendants would come to know. The Jewish People in Egypt had the history of Hashem’s interactions with the Avot to build upon. He had fulfilled His promise to give the Avot the land of Israel, and they had successfully inhabited it. The Jews in Egypt should have been able to use Hashem’s fulfillment of His promises to the Avot to bolster their faith in the promises He made to them.
What’s In The Name
The question remains as to why the Tetragrammaton connotes faith in Hashem’s fulfillment of promises. Why does this specific name have that connotation?
The answer lies in the etymology of the Tetragrammaton. The Tur8 explains that the name combines the Hebrew words for past, present, and future (היה, הוה, יהיה). It thus signifies Hashem’s constant and consistent presence throughout the ages. From His perspective, there is no difference between the future and the past. The former already exists in the latter. Though we only see the fulfillment of Hashem’s promises in the future, in truth, from Hashem’s perspective, they’ve already been fulfilled.
This explains why Hashem formulated the four languages of redemption in the past tense. From His perspective, the promises were already reality.9
Hashem opens Parshat Va’era by presenting Himself through the Tetragrammaton and challenging the Jewish nation to view His promises—like His eternal presence—not as distant events but as already real. This call to draw on the past to shape our vision of the future is a powerful source of strength, reminding us that history itself can be a guide.
After the Exodus
Sadly, Hashem’s words failed to inspire the Jewish People. They suffered from “hard work and short spirits.”10 Their present challenges kept them from “hearing” Hashem’s promises of their bright future. When Moshe relayed Hashem’s words, they fell on deaf ears.
Though they could not “hear” Moshe’s words, later generations did. These generations found strength not only in the fulfillment of the promises to the Avot, but also in the fulfillment of those made to their descendants—in Egypt, in the desert, and then finally in Eretz Yisrael.
Our people’s history, a rich tapestry of triumphs and challenges, should give us the strength to face our current challenges—and the confidence to believe in our future. The Semak saw this as the intention of Hashem’s first commandment at Sinai, “I am Hashem, your G-d, who took you out from the land of Egypt."11 This commandment is not just a statement but a call to action,12 empowering us to use the Exodus to strengthen our faith in future redemption.13
In difficult times, we must remember that while our challenges may feel overwhelming, they are small compared to those Hashem has already helped us overcome.
The great miracle of the ingathering of the Jewish People into Eretz Yisrael and the flourishing of the state of Israel should give us even more reason to be confident about our future. Though we face ongoing challenges, as we live the dream of our ancestors in Israel, we know we are beneficiaries of G-d’s grace.
Shemot 5:4–6:1.
Ibid., 6:2–8. See Yerushalmi Pesachim 10:1, which refers to these pesukim as the four languages of redemption.
Note how the Torah distinguishes this section which describes Hashem’s attempt by using the verb “vayedaber” (as opposed to “vayomer“ which is used in both the perakim before and after). The section also has a chiastic structure that revolves around the Toldot section that (re)introduces Moshe and Aharon.
Compare these phrases to Hashem’s initial promises which he formulated in future tense (Shemot 3:8,17.)
Shemot 3:15–17.
Ibid, 4:29–31.
Bereishit 15:1–8, 28:3.
Rashi, Shemot 6:2,3,6,9.
Tur, Orach Chayim 5. See also Kli Yakar and Gur Aryeh to Shemot 6:3 and Tanya, Sha’ar HaYichud 4. The Tur’s explanation also accounts for the formulation of the first of the Thirteen Principles of Faith.
See Gevurot Hashem (Maharal) 7.
Shemot 6:9.
This forced a change in the course of Yetziat Mitzraim. Hashem originally sent Moshe to both Pharoah (Shemot 3:10) and the Jewish people (3:16-18). After they lost faith and could not be inspired, Moshe’s mission (initially) focused on Pharoah alone (compare 6:27 to 6:13). Also, it seems like Hashem initially intended to move right to Makat Bechorot (4:21-23). The other makot were only needed once the Jewish People lost their faith (to help restore it - Rashi, Shemot 7:3).
Shemot 20:2.
See Rambam (Sefer HaMitzvot, Aseh 1) who, based on Makot 23b, counts this pasuk as the first mitzvah. See Ramban, who quotes and explains the opinions of those who disagree. See also Ohr Hashem (Hakdamah).
Sefer Mitzvot Katan 1. See also Kad HaKemach, Avel and Da’at Zekeinim, Bereishit 47:8. The Imrei Baruch used this idea to explain Devarim 3:21.
The Chatam Sofer (Torah Moshe, Shemot 10:2) adds that living after Yetziat Mitzraim, the expectation for us to have faith is higher. Rav Simcha Bunim MiPeshischa applied this to our personal lives as well. He suggested that when reciting the Mi She’anah prayer in Selichot, each person should include personal examples (Ma’amarei Simchah 38). See also Likutei Halachot, Shiluach Hakein 5.