By Rabbi Michael Leo Samuel

​The story is a familiar one. Once a man went out for a walk through the forest. To his sudden surprise, he sees a grizzly bear chasing him. After the bear traps him, he prepares himself for his last rites, he says the Shema Prayer, and to his surprise he sees the bear praying with his eyes closed! But to his surprise, the bear is not reciting the Shema—he is instead saying the blessing, “HaMotzi lechem min ha’aretz!”
By now, most of you heard about how a pride of lions killed suspected poachers at a game reserve in Africa. A field guide found human remains the next day. “Clearly, the poachers had walked into a pride of six lions and some, if not all had been killed,” according to a Facebook post by Fox.
“They were armed with, amongst other things, a high powered rifle with a silencer, an ax, wire cutters and had food supplies for a number of days – all the hallmarks of a gang intent on killing a rhino and removing their horns,” said Fox.
I am reminded of an old medieval aphorism, “Man proposes, but God disposes”
Pious Jews recite Psalm 145:14-17 every day
The eyes of all look hopefully to you;
You give them their food in due season.
You open wide your hand
and satisfy the desire of every living thing.
You, LORD, are just in all your ways,
faithful in all your works.
After the reading the news story from Africa, this passage took on new meaning for me. Yes, the ways of God are truly just. God not only provides His creatures with an appetizer, but also with main-course and dessert!
Jewish tradition has much to say about hunting.

• Abbahu said: A man should always strive to identify with the persecuted than of the persecutors as there is none among the birds more persecuted than doves and pigeons, and yet Scripture made them [alone] eligible for the altar (Lev. 1:14).[1]

As Jews, we, in particular, have much to comiserate about whenever we see God’s endangered species being threatened. Anti-Semites, too, have often hunted Jews, throughout history. The Nazis paid a premium for capturing Jews—whether dead or alive.
In the Tanakh, God beckoned Noah to preserve the animal species. The Book of Leviticus tells us “You shall not slaughter an ox or a sheep on one and the same day with its young” (Lev. 22:28). Both Philo of Alexandria and Ramban believe the purpose of this prohibition aims to prevent the destruction of a species. In one famous midrashic text we read:

• When the Holy Blessed One created the first man, He took him and led him around all the trees of the Garden of Eden, and said to him, “Look at my handiwork, see how beautiful and excellent they are! Everything I have created, I created for you! Be careful that you do not corrupt and destroy My world, for if you corrupt it there is no one to repair it after you.[2]

One of the principle reasons why the Torah limited animals for human consumption that had two kosher characteristics (animals that have split hooves and chew their cud) is to preserve the animal species as a whole. Thus, the Torah imposed limitations upon the human appetite.
Rabbinic law reflects this disdain toward hunting.

• “How can a man from Israel actively kill an animal for no need other than to fulfill his desire to spend his time hunting? We do not find that people in the Torah are hunters except with Nimrod and Esau. This is not the way of descendants of Abraham, Isaac, and Jacob…”[3]

One 17th century noted,  “…It is certain that those who shoot arrows after birds and beasts for no purpose at all other than to learn archery, and kill animals for no reason, are destined to stand in judgment for it; for it is not the way of Israel, the holy congregation, to commit evil to any creature for no reason. . .  Killing an animal in order for the joy of pure sport is sheer cruelty “[4]
Anyone who goes to the San Diego Zoo might be surprised at a large number of endangered species that the zoo and other similar habitats are trying to preserve. Unfortunately, there are some people who will do anything to kill these species, for rhino horns are often used in Chinese medicine and their price is considered more valuable than gold.
In my conversation with some Orthodox rabbis, I was surprised to see a number of them argue that there is a place for “big game” centers provided the monies go to promote animal growth in African communities. While this may be true in theory, the corruption and lust for profit may prove to be counterproductive; aside from this, poachers will always try to find a way to circumvent existing laws.
Furthermore, popularizing these big-game trophies only serves to motivate other would be hunters who live for the thrill of the moment.
As Jews who love animals, we cannot stand idly by as malignant people attempt to depopulate the world of these magnificent creatures. Instead of justifying the barbarism of these hunters with contrived Halakhic arguments, we need to remember that God expects human beings and animals to live in a world peaceably with these rare creatures.
One of the great 20th century Jewish mystics, R. Abraham Isaac Kook expressed an ethical thought that people need to hear and consider today:

• It goes against the clear emotions of the heart that a talmid hakham (Torah scholar), a spiritual man, should be permanently engaged in the taking of animals’ lives. Though shechitah (ritual slaughter)—and in general the consumption of animals—remains a necessity in this world, nevertheless, it would be fitting that this work performed by men who have not yet evolved to the level of refinement of feeling. However, those endowed with ethical sensitivity ought to serve as supervisors (pekidim) in order that the killing of the animals must not become a  barbaric act. Let there be a light that will enter into the heart of meat-eaters–a light that will someday illuminate the world. For those who truly understand the significance of kosher slaughtering, this light is truly contained in the laws of shehitah and tereifot (unfit animals), as is well known to us.[5]

[1] BT Bava Kama 93a


[2] Ecclesiastes Rabbah 7:20.
[3] Rabbi Yechezkel Landau, Shailos U’Teshuvot Noda B’Yehudah, Mehadurah Tinyana, Yoreh De’ah 10.
[4]  Rabbi Zvi Hirsch Kaidanover, Kav HaYashar 83.
[5] Igrot Rayah, vol. I, p. 230.

Posted in Bible, biblical history, biblical theology, Contrarian wisdom, Current Events, good and evil, Halacha, science and religion

By Rabbi Michael Samuel
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​Two are walking on the road. In the hand of one of them is a canteen of water. If they both drink-both will die. If only one drinks—he will reach his destination alive. Ben Petura contends that it is better for both to drink and die, rather than for one to see the death of his fellow. This was the accepted teaching until Rabbi Akiba came and interpreted the verse from “That thy brother may live with thee,” (Leviticus 25:36), i.e., “your life precedes the life of your fellow.” [2]
There is an interesting parallel to the Ben Petura and Rabbi Akiba debate that may be found in the Stoic writings of Cicero, who cites the Stoic philosopher Hecataeus, regarding two equally wise men who survived a shipwreck and were holding to the same wooden spar that was capable of supporting one of them. The question posed was this: Should one relinquish his hold and save the other, and if so, which one? The Stoic thinkers reasoned that the decision had to be made based on the individual’s utility to society. The person whose objective value is less to the republic has the duty to sacrifice himself for the more “valuable” citizen. [3]
Lest we think this discussion has no relevance for our modern age, think again. When the famous Titanic sunk in 1912, 1,514 people drowned out of a total 2,224 people on board – impacted mostly the lower class passengers it’s now revealed by experts who point to the very rich as being saved first over women and children–according to Don Lynch, the historian of the Titanic Historical Society.
Yes, first class has its benefits.
This Stoic position disagrees with both Ben Petura and Rabbi Akiba, for at no point in their deliberations does the utilitarian value of the individual ever come into play in the Talmudic discussion regarding the canteen of water.
Beyond that, it is important to note that Ben Petura does not say that say that the owner of the canteen is obligated to relinquish his portion of the water to save the life of his fellow—only that they must share it.  One could surmise that according to Ben Petura the fact that we have two human beings in need of water for their survival, respecting the image of God demands that one must do his best to preserve the life of his fellow while not endangering his own life in the process for perhaps both individuals will forage their way to civilization in the nick of time.  Rabbi Akiba, on the other hand, seems to think that the individual has the responsibility to preserve one’s own life, for who is to say that the life of his neighbor is more important than his own?
Inevitably, the Ben Petura/Rabbi Akiba controversy invites comparison to yet another perspective championed by Jesus in the first century, “Greater love has no man than this, that a man gives up his life for his friends”  (John 15:13). Every act of heroism and self-sacrifice epitomizes the wisdom of Jesus’ teaching. Ben Petura beckons us to rise above self-interest. I for one do not believe Jesus recommended that someone must morally sacrifice himself to save another’s life; rather, in real life, we see people like soldiers falling on hand-grenades to save their platoon; firemen running into blazing buildings to rescue human–and sometimes even animal life! Heroism can never be commanded, but those who unilaterally give themselves to save others–they are truly deserving of our praise because they remind us why the heroes of our society are very special.
Ultimately, nobody in an ethical dilemma is going to say, “Time out! I need to look this up in the Code of Jewish Law!” Rather the problems we examined call for a response from our conscience.
Like philosopher Emmanuel Levinas observes, “the human face commands us to respond ethically toward our neighbor.”  In short, it is my opinion that Ben Petura’s view offers a more enlightened ethical view and in practice, the halacha has almost invariably followed Ben Petura rather than Rabbi Akiba.

Notes:
[1]   BT  Baba Metzia 62a, Sifra, ed. Weiss, Behar VI, p. 109 c.
[2] Ben Petura’s view does definitely not represent the typical  Jewish outlook on life and love that is later expressed in rabbinic literature; in fact, Ben Petura’s opinion reminds us of the Christian interpretation of love which claims to be universal. It, therefore, does not come as a complete surprise that some scholars have expressed the opinion that Ben Petura is, in fact, a corruption of the name Ben Pandora or Ben Pantera. Pandora or Pantera is the name of Joseph, the father of Jesus. (See Targum 11 on the scroll of Esther ) If so, it is quite possible that Ben Petura is none other than Jesus himself (See also Tosefta Chullin 2:22,24)! In that case, the Talmud states both opinions so as to counteract early Christian interpretations of the Torah.
[3] Cited from Ephraim E. Urbach,  The Halakhah: The Sources and Development  (Jerusalem: Masada Lmtd. Yad LaTamid 1986), p. 204.

By Rabbi Michael Samuel
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The covetous road often entangles numerous other prohibition in its web. Below is a famous medieval parable about the dangers of coveting, and how the covetous person may ultimately get much more than he originally bargained.
On Shabbat eve, he went and broke down a thin wall between them, thus transgressing “Remember and observe the Sabbath.” As if that weren’t enough, he then rapes the woman whom he lusted after, and in the process, he violated the proscriptions of “Do not covet,’ and “Do not commit adultery.”
Alas, his appetite for the forbidden knew no bounds. After having his way with his neighbor’s wife, he helps himself to the family jewels.  The woman cried out, “Is there no end to your base character?” To silence her, the sinful man murders her, thus violating the law, “You shall not murder.”
After breaking a medley of biblical precepts found in the Ten Commandments, the man’s parents castigated him. And in defiance, the sinful son struck his parents, thus violating the precept commanding him to “Honor your father and mother.”
When he was arrested, he was taken to court and he cleverly testifies falsely with the help of his friends, that he had taken only his own property (i.e., also known as “The O.J. Simpson Defense”). He claimed that everything he took, was really his. Until now, he could not reclaim his property. However, once the robbers had broken the wall and killed his wife,  the opportunity was ripe for him to collect his property. Such a person has also transgressed, “Do not testify falsely.”
And kept on denying the accusations, one after the other. In doing so, he also transgressed “Do not swear falsely.” But in the end, his evil was revealed and his offense publicized. His shame was so great that he gave himself up to corruption and denied the Living God, thus transgressing “I am the LORD your God.” Finally, he became addicted to idol worship and bowed down to and served idols, thus transgressing “Do not have any other Gods beside me” and “Do not bow down to them and do not serve them.” And all this was caused by coveting. We see, then, that he who is covetous is close to transgressing the entire Torah. [1]
And now you know the rest of the story . . .
=========
Notes:
[1] Orchot HaTsadikim, Chapter 14: The Gate of Jealousy.

By Rabbi Michael Samuel
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From Maimonides’ description, it is clear that the man who covets is someone who has an unhealthy soul and may not realize it. By being unconscious of this problem, his behavior embarks on a path of self-destruction and moral ruin. Based on this reading of Maimonides, it becomes clear the role of Nathan the Prophet played in confronting King David for his illicit affair with Bathsheba (2 Sam. 11). From a purely Maimonidean perspective, Nathan acted as a physician of the soul for David by prescribing him a regimen for David’s complete moral and spiritual rehabilitation. It is always intriguing to see how Maimonides’ exposition of coveting compares with other famous Judaic thinkers of history. Some of these scholars also examined the psychological component in the negative imperative “You shall not covet.” Yet, it is strange Maimonides did not illustrate his point by mentioning this famous biblical story!
Abraham Ibn Ezra: Now I shall present a parable: Know that a peasant who is of sound mind, and who sees a princess who is beautiful, will not covet her in his heart, to lie with her, for he knows that it is impossible. Do not consider this peasant to be like a lunatic, who would desire wings to fly to heaven, even though it is impossible. Likewise, a person does not desire to lie with his mother, although she may be beautiful, for he has been accustomed since his youth to know that she is forbidden to him.
In the same way, an intelligent person must know that he will not find a beautiful woman or wealth because of his wisdom or knowledge, but only if God allows it to him… and therefore an intelligent person does not desire it or covet it. When he knows that God has forbidden his neighbor’s wife to him, then she is more elevated in his eyes than the princess in the eyes of the peasant. Therefore, he is satisfied with his portion and does not allow his heart to covet and desire something that is not his, for he knows that God does not wish to give it to him; he cannot take it by force or by his thoughts or schemes. He has faith in his Creator, that He will provide for him and do what is good in His eyes.”[1]
Philo of Alexandria: While Philo‘s explanation is similar to Maimonides, but he expands much further on the proscription’s psychological aspects:
This commandment aims to curtail desire, the fountain of all iniquity, which from it flows all the most serious offenses—whether of individuals or of states; whether important or trivial; whether they relate to one’s life and soul; or whether the coveting pertains just to external objects. Like fire consuming wood, desire expands, consuming, destroying everything that is in its path. Indeed, many other subordinate sins subsumed under this proscription. These laws exist in order to correct those persons who are receptive to improvement; these other laws also serve to chastise those stubborn people who dedicate their entire lives to the indulgence of passion.[2]
The law here aims to curtail desire, the fountain of all iniquity, which from it flows all the most serious offenses—whether of individuals or of states; whether important or trivial; whether they relate to one’s life and soul; or whether the coveting pertains just to external objects. Like fire consuming wood, desire expands, consuming, destroying everything that is in its path. Indeed, many other subordinate sins subsumed under this restriction. These laws exist in order to correct those persons who are receptive to improvement; these other laws also serve to chastise those stubborn people who dedicate their entire lives to the indulgence of passion.[3]




[1] Ibn Ezra on Exodus 20:17.
[2] The Decalogue 173-174.
[3] The Decalogue 173-174.

 By Rabbi Michael Leo Samuel

Information is the currency of democracy. —Thomas Jefferson
When I was a young sixteen-year-old, I remember becoming involved in the Chabad movement in Los Angelos, CA. I remember purchasing a translation of Judah Halevi’s classic theological work, “The Kuzari” that was translated by the early 20th-centuryOriental scholar Hartwig Hirschfeld. When an Orthodox rabbi looked over the book, he declared it, “heresy”, and ordered me to burn my newly purchased book. At the time, I protested and asked, “Could I merely pull out the Introduction and burn that section, but keep the book?” He said that would be fine.
For many years, I felt ashamed of my behavior. Several decades later I decided to use this personal anecdote as a teachable lesson. Often, I have long since pointed out to my students, burning ideas is a cowardly approach to dealing with personal insecurities about faith, as Freud observed long ago in his book, The Future of an Illusion. The only way to defeat ideas you don’t like is to come up with better and more convincing ideas and solutions.
The historian Norman Bentwich (1883-1971) wrote, “Philosophers tend to be viewed with suspicion by a large part of the community. Philosophers, by the very excellence of their thought, have in all races towered above the comprehension of the people, and have often aroused the suspicion of the religious teachers.” [1]
Bentwich makes a valid point. In the history of Judaism over the last 1900 years, Talmudists often viewed Jewish philosophers with a measure of mistrust, accusing them of harboring beliefs that were too dangerous for the masses. Throughout much of the yeshiva world, from the 18th century to the 21st century, no rabbinic student dared pick up the Guide to study—at least during the daytime, but you could see students huddled in their rooms, or sometimes even under a table reading the Guide clandestinely.
Maimonides’ philosophical ideas met considerable resistance in his day, and in the year 1233, not long after his death, Jewish leaders solicited the Dominican inquisitors and claimed Maimonides’ “heretical” teachings threatened to undermine all faiths. As one might expect, they burnt Maimonides’ Guide for the Perplexed at Montpellier, in southern France.
But a change of heart even amongst Maimonides’ greatest critics occurred once they realized they inadvertently made themselves vulnerable to future Dominican incursions. Within almost a decade, Pope Gregory IX led a campaign to burn other books held sacred by Jews, such as the Talmud. In the year 1242, the Catholic clergy collected twenty-four wagons of the Talmud, which they burnt in Rome. Thus, a dangerous precedent became established.
This condemnation was all the more ironic, considering how the Dominican theologians Thomas Aquinas (1225-1274) and Meister Eckhart (1260-1328) each appropriated many ideas from Maimonides.[2] In the Summa, Aquinas quotes R. Moses twenty-four times, always reverently referring to him as, “Rabbi Moses.”  Aquinas, in particular, was an Italian Dominican priest and Doctor of the Church.
After Aquinas’ death, William of Ockham (1285-1321) and John Duns Scotus attempted to ban Thomas’ works as dangerous to the Church. Yet, the quest for a pure and acceptable theology did not end with William of Ockham’s condemnation of Aquinas, for in 1324, the Catholic Church later condemned some of Ockham’s works as containing heretical ideas,[3] thus proving that Bentwich’s point was correct, as mentioned above.
Back to the Present
You may ask: Is this relevant? It definitely is! The above historical discussion about censorship proved to be one of many indictments for the medieval Church and rabbis who engaged in that kind of intellectual internecine warfare against their faith’s freethinkers and other intrepid intellectual explorers. But nowadays, with the benefit of hindsight, it is all the atrocious for Facebook and Twitter to engage in blocking political content of ideas its leaders and engineers find “offensive.”
Today, James O’Keefe’s Project Veritas released a surprise but damning report on Thursday that shows Twitter employees admitting they censor people’s’ right-leaning accounts, including banning them from the network because they do not agree with their political views! Had this happened in Russia, Iran, or China, none of us would be surprised—but in the 21st century United States? This is truly an affront to our society!
One Twitter employee named Pranay Singh, admitted that the majority of their algorithms are geared in such a manner that they target people with certain political views. Their method is insidious, they “shadow ban” right-leaning accounts, which essentially bans them from the platform without letting them know that they have been banned while allowing left-leaning accounts to slip through without the same scrutiny.” And they unabashedly admit:

• “Yeah you look for Trump, or America, and you have like five thousand keywords to describe a redneck,” Singh explained. “Then you look and parse all the messages, all the pictures, and then you look for stuff that matches that stuff.” “I would say majority of it are for Republicans,” he confirmed. [4]

Many friends of mine on Facebook often get in the Facebook jail for asserting political views that the Facebook leadership does not like or approve. Let us hope that a class action suit is initiated. This is a battle that anyone along the political spectrum ought to agree upon. The Left would not like it if the political right behaved this way. Ideas deserve to be heard and debated in the public forum.




[1] Norman Bentwich, Philo of Alexandria (Philadelphia: Jewish Publication Society, 1910), p. 7.
[2] See Jeremiah M. Hackett (ed.), A Companion to Meister Eckhart: Brill’s Companions to the  Christian Tradition (Boston: Brill, 2013).
[3] Roger Olson, The Story of Christian Theology: Twenty Centuries of Tradition & Reform (Downers Grove, IL: Intervarsity Press, 1999), p. 350.
[4] https://www.projectveritas.com/video/hidden-camera-twitter-engineers-to-ban-a-way-of-talking-through-shadow-banning/

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Most of us are aware that the Islamic leaders of Iran have blocked all forms of social media, yet images continue to flow across the Muslim Curtain of Iran. By far the boldest symbol of the people’s revolt are the images of Iranian women taking off their hijabs, staring silently and defiantly. These brave women risk getting tortured and beaten by Iran’s Phallicratic State—while Western feminism reveals the depth of their apathy and indifference to their sisters who are fighting for the same human rights they enjoy in the West.
Yet, the silence has been deafening.
Instead of promoting war against other nations, in Syria, Lebanon, and Yemen, the Iranian government must invest in its people. “Death to the Ayatollah! Death to Hezbollah—music to Israel’s ears.
The European Union has been dead silent; Canada has been silent. Most liberals in our county has been silent. Facebook and Twitter have no unfrozen the accounts shut down by the Mullahs. Their silence is complicity.
Most interestingly, the Obama cabinet—including Obama himself has been dead silent. Their silence reminds me of 2009, the time of the first Green Revolution that was spurred on because of obvious election fraud. I remember thinking that this development posed the first major international test for the newbie President elect. I wanted to see whether he was capable of rising to the defense of the oppressed marching in the streets of Tehran.
And the reaction was that of complete silence. Yes, we walked down that road before. A real statesman who believed in freedom and democracy would have done so much more—our ambassador to the U.N., said and did nothing. The rest of the world followed in goosestep. The Iranian Secret Police took lots of names, arrested, tortured, and murdered thousands of the dissidents, as President Obama attempted to rehabilitate Iran’s international image to the Western world.
On Jan. 16th, 1979, Jimmy Carter acted no differently, as he paved the way for the Ayatollah Khomeini to seize the reigns of power. One would be hard pressed to find another example of ineptitude of American foreign policy until the dynamic duo of Barak Obama and John Kerry in 2016. The Iranian mullahs made their intentions known, as our presidents—Democrat and Republican alike—adopted a supine position, or more precisely, the traditional Muslim position of submission.
The Italian journalist Oriana Falachi, in her autobiography met with the Ayatollah Khomeini, and she had her lovely nails polished in red just the other day as she prepared for the famous meeting. The aid to the Ayatollah warned her, if she did not remove the polish from her fingers, the Ayatollah would have her fingers chopped—yes, I said, “chopped” off for being so immodestly dressed. This was a dreadful experience she never forgot. Ayatollah Khomeini was known to have his thugs cut off women’s breasts in his country if they wore a low-cut blouse.
Within hardly a wink of an eye, Khomeini moved swiftly to impose sharia. In March 1979, the new government issued a decree mandating that women must wear the hijab whenever they ventured outside, on pain of arrest. This was not without a harsh reaction. On March 8 that year, over 100,000 women, took to the streets of Iran to protest against this — to no avail, of course. The hijab became the most visible symbol of the totalitarian sharia backwater that the Islamic Republic of Iran became.
Yet, in our great country, the politicians and outside lobbyists did their best to make the hijab a thing of beauty. Now, in 2016, I am proud that my President and his cabinet are doing their best to cheer and support the Iranian women. Nikey Haley’s speech in the United Nations,
US Ambassador to the United Nations Nikki Haley praised Iranian protesters Tuesday, adding that the US is seeking emergency meetings with the Security Council in New York and the Human Rights Council in Geneva regarding Iran.
·         “The people of Iran are crying out for freedom,” Haley said. “All freedom-loving people must stand with their cause.”
 ·         “This is the precise picture of a long oppressed people rising up against their dictators. The international community has a role to play on this. The freedoms that are enshrined in the United Nations charter are under attack in Iran,” she said. “If the Iranian dictatorships history is any guide, we can expect more outrageous abuses in the days to come. The UN must speak out.”
Haley continued: “We must not be silent. The people are crying out for freedom. All freedom loving people must stand with their cause. The international community made the mistake of failing to do that in 2009. We must not make that mistake again.”
I am so proud of how Israelis are offering their moral support on the Internet.
I suspect that Obama is afraid to speak out on behalf of the people, because he went out of his way to praise the current Iranian regime when he concluded his nuclear-arms agreement with Iran, as the Iranians mused how spineless the United States had become.
Whether you like Trump or not, history will remember him well for standing up to the rogue state and for its oppressed people.

Question: The Name Y H V H having discussions with a Hebrew scholar in Jerusalem and he says that the academy have just discovered that The Letters are YeHoVaH, is this correct?
Answer: No, it still is incorrect. To begin with, God’s Name does not have V in it, but the ancient pronunciation was a W. Christians often use the hideous “Jehovah,” which was a medieval corruption of YHWH. Modern scholars prefer writing, “Yahweh” but I believe leaving out the vowels is a better way to show reverence to the actual name. Part of the problem occurred when the English consonant J took the place of Y and with the German pronunciation of the Hebrew W, which was produced the V sound because the Germans and Englishmen never bothered to ask the Jews about its correct transliteration!
Although Orthodox Jews have maintained that nobody knows how to pronounce the Tetragrammaton, the Karaite Jews—the same Karaite Jews who are responsible for the Masoretic Text, pronounce Yahweh’s Name as “Yi-Hi-Wa.” Over the centuries Jews became increasingly worried about the integrity of God’s Name, partly because of Gnostic reasons, or because the Jews did not want magicians to evoke God’s Name in their magical rituals.
As to its meaning,
In terms of the grammar, the name אֶהְיֶה is written in the Qal imperfect, first person common singular of the verb הָיָה (haya, “to be”), implying incomplete and continuous ongoing action. It is important to remember that the notion of tenses is a European construct. In Hebrew (as well as Greek), verbs either connote completed action (comparable to the past tense), or incomplete action (the infinitive). Hence, אֶהְיֶה suggests as the Septuagint rendered it, I Am the ONE Who IS” (ἐγώ εἰμι ὁ ὤν = egō eimi ho ōn).  One modern exegete, John Durham offers a clear and most succinct exposition capturing this thought:  
“I AM that I AM,” replies God. The verbs are first person common qal imperfects of the verb היה “to be,” connoting continuing, unfinished action: “I am being that I am being,” or “I am the Is-ing One,” that is, “the One Who Always Is.” Not conceptual being, being in the abstract, but active being, is the intent of this reply. It is a reply that suggests that it is inappropriate to refer to God as “was” or as “will be,” for the reality of this active existence can be suggested only by the present: “is” or “is— ing,” “Always Is,” or “Am.”[1]
The 19th century Jewish exegete M. Kalisch observed that the name, “אהיה is the name by which God calls Himself, and He knows His own nature and attributes; but YHWH is the Name by which men call God, and they cannot comprehend His essence and nature.”[2]There seems to also be a consensus among pre-modern scholars and modern scholars that the name YHWH is associated with the root הָיָה “become, be at hand, exist (phenomenally).” It has a twofold meaning: the active, Self— Existent One (since the word is connected with the verb meaning “to be,” Exod. 3:14); and Israel’s Redeemer (Exod. 6:6). However, God’s actual Name—YHWH—derives from the verb הֹוֶה  that means “is present.”
Keil and Delitzsch explain:
The question (v. 13) … presupposed that the name expressed the nature and operations of God and that God would manifest in deeds the nature expressed in the name … (He) designated Himself by this name as the absolute God… acting with unfettered ability and self— dependence.” Commenting on the name YHWH in Gen 2:4, the same scholars say: “He is the personal God in His historical manifestation in which the fullness of the Divine Being unfolds itself to the world … the God of the history of salvation. This is not shown in the etymology of the name but in the historical expansion.” God, then, revealed himself to Moses not as the Creator— the God of power—Elohim, but as the personal God of Salvation, and all that “I am.”


http://rabbimichaelsamuel.com/2017/11/pronouncing-gods-name/
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[1] John I. Durham, Exodus (Dallas: Word, Incorporated, 1998), Vol. 3, p. 39.
[2]M. M. Kalisch, A Historical and Critical Commentary on the Old Testament: Exodus (London: Longman, Brown, Green and Longmans, 1855), pp. 55-56.

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