When Hashem introduces himself to Moshe Rabbeinu, he says ×× ××× ×××§× ×××× ×××§× ××ר×× ×××§× ×צ×ק ××××§× ××¢×§× – what exactly does it mean ×××§× ×××× – the God of your father? Your personal father? Your collective forefathers?
The Ibn Ezra says that Hashem is talking to Moshe on behalf of all of ××× ×שר××, therefore the language is singular, similar to ×××§× ××× ××ר××× ×× – from Shirat Hayam, which is obviously not referring to Moshe’s father. Alternatively, it could be referring to Avraham, as he was our first father. However, the Midrash teaches that itâs referring to Mosheâs father, Amram. In fact, the midrash says that the first voice that Moshe heard from Hashem was similar to the voice of Amram, so as not to scare Moshe.
In truth, Amram wasnât a regular run-of-the-mill person. The Gemara in (ס××× (×× calls Amram the Gadol Hador. The Rambam in ××××ת ××××× ×¤×¨×§ × tells us the build up of all the mitzvot. Adam was given 6, Noach another one, more were given to the Avos and Amram was also commanded additional mitzvos in Egypt.
In any case,×××§× ×××× is the God of your personal father, and that man happens to be the leader of the generation, which is very significant in this chain.
The classic mefarshim are not sure what these mitzvos are, nor the source of the Ramban, but the Rambam brings it nonetheless.
The ××ר״ץ ×××ת suggests that it would seem that Amram was commanded Kiddushin, as the verse states – ×××× ××ש ×××ת ××× ×××§× ×ת-×ת-×××. This idea of Kiddushin before a marriage is particularly a Jewish concept. Before the Torah was given a marriage was just Nisuin, but Kiddushin is something special for the kedusha of Bnei Yisrael.
Perhaps there is a message for all of us. Not all are zoche to be the child of the Gadol Hador each personâs parents are our link in the Mesora, usually thatâs going to be the first step in him becoming a connected Jew. So we should take what we have, and expand it to Avraham, Yitzchak and Yaakov, and bâezrat Hashem, we will grow stronger and stronger.
Shabbat Shalom.