Tanach · Rishonim on Tanach · Ramban · Torah
Ramban on Exodus 4:28/רמב"ן על שמות ד׳:כ״ח
אוְטַעַם אֵת כָּל דִּבְרֵי ה' אֲשֶׁר שְׁלָחוֹ שֶׁהִגִּיד לוֹ כָּל הַדְּבָרִים שֶׁהָיוּ בֵּינוֹ וּבֵין הב"ה, וְכָל אֲשֶׁר הָיָה מְסָרֵב בַּשְּׁלִיחוּת, וְכִי עַל כָּרְחוֹ נִשְׁתַּלַּח, וְזֶה טַעַם כָּל. וּבְמִדְרַשׁ חָזִיתָ (שה"ש רבה ד יב), וְרַבָּנָן אָמְרֵי גִּלָּה לוֹ שֵׁם הַמְפֹרָשׁ. יִדְרְשׁוּ כִּי הִגִּיד לוֹ הַשֵּׁמוֹת הַנִּזְכָּרִים לְמַעְלָה אֲשֶׁר שְׁלָחוֹ בָּהֶם, וְהַשֵּׁם הַיּוֹצֵא מֵהֶם, וְהוּא פֵּרֵשׁ לָהֶם:
1AND MOSES TOLD AARON ALL THE WORDS OF THE ETERNAL WHEREWITH HE HATH SENT HIM. This means that he told all the words which were spoken between him and the Holy One, blessed be He, and all the objections he had raised against undertaking the mission, and that he was sent against his own will. This is the intent of the word kol (‘all’ the words of the Eternal). In Midrash Chazit317 [we find it stated]: “And the Rabbis say that Moses revealed to Aaron the Tetragrammaton [which had been revealed to him].” The intent of their explanation is that Moses told Aaron the Divine Names mentioned above318 by which He sent him, and the Name that is derived [from them],319 and the explanation that is inherent in them.319