The various Names of Hashem each represents a different way in which He reveals Himself. Moshe was privy to the revelation of “Hashem,” the highest manifestation of revelation. Yet, he questioned His ways. The Avos, Patriarchs, maintained the ultimate level of emunah. Even though Hashem revealed Himself to them only with His other Name, K’el Shaddai, they never questioned His ways, regardless of their perplexity. Rashi cites Chazal in the Talmud, Sanhedrin 111a, who “quote” Hashem saying, “Woe to those that are gone and not found. Many times I revealed Myself to the Patriarchs using (only) the Name of K’el Shaddai, and they never questioned Me, while you (Moshe) asked Me what is Your Name?”
In the Talmud Chagigah 12a, Chazal derive the Name Shaddai from the word hs, sufficient. This name expresses Hashem’s concept that, “It is sufficient for My world that I am its G-d; it is sufficient for My world that I am its Patron.” Horav Shimon Schwab, z.l., applies Chazal’s words to differentiate between Moshe Rabbeinu’s relationship to Hashem and that of the Avos. He compares this distinction to a wealthy man who assures a poor man that he will deposit a large sum of money for him into an account at the local bank. Although the poor man has not actually received the money in his pocket, he still feels that his financial situation has changed because he has money in the bank.
Similarly, when Hashem assured the Avos that they would ultimately receive Eretz Yisrael, they viewed it as if it was already in their possession. Hashem’s pronouncement was hs, it was sufficient for them to accept that it was theirs. Hashem’s assurance catalyzed a feeling of possession and occupancy. This is the meaning of K’el Shaddai. It transformed future possibilities into present realities. Bnei Yisrael accepted Hashem’s assurances of sufficiency with such fervor that it seemed that the promise had already been fulfilled.
