שמות, פרק ו׳, פסוק ד׳

The transition from the era of the Patriarchs to the Exodus from Egypt carries ancient promises waiting to be fulfilled. God connects His historical revelations to the Patriarchs with an irrevocable oath, which now serves as the primary engine for the Israelites' redemption [ספורנו]. Although God did not reveal Himself to the Patriarchs by His explicit name, He is not exempt from His promise. Even when He appeared to them previously, He established a firm, enduring covenant with them [רש"י, מזרחי, שפתי חכמים, גור אריה]. This establishment is not the creation of a new agreement, but rather the preservation of an existing promise that remains permanently valid before God [קאסוטו], functioning as an absolute oath [חזקוני]. A unique perspective even views this establishment as an ongoing, future guarantee [קונטרס חיבה יתירה].

This enduring promise serves a dual purpose. From a heavenly perspective, it proves that the redemption is unconditional. Even if the Israelites sinned and were deeply entrenched in the impurity of Egypt, the covenant protects them, ensuring their deliverance [ביאור יש"ר, דברי דוד]. For Moses, the knowledge that God is bound to His oath is meant to strengthen him, ensuring he will not retreat when facing Pharaoh's stubbornness or the daunting splitting of the sea [אור החיים]. Yet, within this reassurance lies a hidden rebuke. God points out that He made vows to the Patriarchs which He had not yet fulfilled [רש"י]. Despite having to pay vast sums to purchase burial plots and fields in the Promised Land, the Patriarchs never questioned His ways or demanded to know His name, maintaining perfect faith. Moses, by contrast, demanded to know God's name at the very beginning of his mission and immediately complained at the first sign of hardship, questioning why God had brought harm to the people [רמב"ן, בכור שור, חומש קה"ת].

A profound question arises regarding the promise to give the land directly to the Patriarchs, considering it was ultimately given to their descendants. The primary approach among commentators explains that giving the land to their children is effectively giving it to them, as offspring are viewed as a direct continuation of the Patriarchs themselves [אבן עזרא, הטור הארוך]. Conversely, a midrashic approach sees this direct promise as a scriptural proof for the resurrection of the dead, teaching that the Patriarchs are destined to return to life to inherit the land personally [תורה תמימה].

The specific description of the land as a place of sojourning carries deep significance. It serves as a hint to Moses that the predetermined years of exile and living as strangers actually began during the days of the Patriarchs, specifically from the birth of Isaac. Therefore, Moses need not worry that the time for redemption has not yet arrived, as the allotted period of hardship has indeed concluded [פני דוד, אור החיים]. Furthermore, this description highlights the unique spiritual character of both the Patriarchs and the land. The Patriarchs lived as temporary residents because their true home was in the higher spiritual realm. Consequently, a land governed by direct divine providence and prophecy is perfectly suited for them and their descendants [מלבי"ם, העמק דבר]. Even so, from a practical standpoint, some note that their physical settlement in the land was permanent rather than merely temporary [ברכת אשר].