Vaera: The Name of G-d

“And Elohim spoke unto Moshe, and said unto him, I am Hashem; And I appeared unto Avraham, unto Yitzchak, and unto Ya’akov, as El Shaddai, but by My Shem Hashem I did not make Myself known to them.”
(Exodus 6:2-3; The Orthodox Jewish Bible) 

Now, with this verse many see it as a source text for sacred name theology and propagating of it. But is it? Within the mishna it says: 

“He was sentenced to be burned to death, for he had pronounced the Divine Name as it is spelled out. But how could he have done such a thing, and have we not learned in the Mishnah: All Israelites have a share in the world to come, as it is said. “Your people also shall be all righteous they shall inherit the land forever; the branch of my planting, the work of my hands, that I may be glorified" (Isiah. 60:21). And these are the ones who have no portion in the world to come: 

(1) He who says, the resurrection of the dead is a teaching which does not derive from the Torah, (2) and the Torah does not come from Heaven; and (3) an Epicurean. R. Aqiba says, 

"Also: He who reads in heretical books, and he who whispers over a wound and says, 'I will put none of the diseases upon you which I have put on the Egyptians, for I am the Lord who heals you" (Exodus 15:26)." Abba Saul says, "Also: he who pronounces the Divine Name as it is spelled out" [M. San.10:1A-G].”
(Avodah Zarah 18a) 

So, we seem to have a contradiction based upon the word of HaShem, and also what the Sanhedrin ruled which HaShem said to listen and do as they say or the penalty of death (see Deuteronomy 17), so how do we reconcile what seems to be a contradiction? Let’s look at this history of Jewish thought on this concept from Rebbe Schneerson of Chabad and Revve Nachman of Breslov as well as Rashi. 

Moshe served God primarily through intellect which Is why the Torah—God's wisdom—was transmitted through him. The Patriarchs, on the other hand, served God primarily through emotion. Since the primary emphasis of the Patriarchs' Divine service was not intellectual, they never found a need to question God or challenge Him for an explanation of His actions. Only Moshe, whose focus was intellectual, demanded to know, "Why have You mistreated this people?" (Exodus 5:22). Thus, Moshe's question was not inappropriate. An inability to understand God's actions would have weakened Moshe's Intellectual bond with his Maker. So, Moshe asked God, "Why have You mistreated this people”, not as a challenge, but rather, in an attempt to come closer to God. God replied, "With My (true) name "Adonoy" (Havayeh), I did not become known to them." The Tetragrammaton, "Havayeh", transcends all limitations. Thus, God was replying to Moshe, "Do not serve me with intellect alone. Temper your intellect with emotion and faith so that you serve Me without limitation.”
(Based on Likutei Sichos vol. 3, p. 854)

“The argument between God and Moses about redeeming the jews was rooted in Moses- perception of the truth Though God sent him to redeem the Jews (see exodus 4). Moses was reluctant. believing that each person's perception of truth was too great an obstacle to overcome. He saw Pharaoh enslave an entire nation with false claims. He saw Datan and Aviram advocate for the Jews as if they were interested in helping them. How could he ever undertake to reveal the real truth in the world? Exasperated, he turned to God and said, "Why have You perpetrated this evil to Your nation?" (Exodus 5:22). 

God rebuked him. “I appeared ro Abraham, Isaac and Jacob." The Patriarchs were the first to reveal Godliness in the world, but this revelation did not take place all at once. The revelation of truth is an ongoing process, one that can take many generations. However, each person is required to contribute his share. "I did not reveal to them My Name יהוה-for they Knew only the Holy Name Shaddai they were not fully aware of God's Holy Name יהוה. which implies His true measure of compassion (Rashi). 

That is the patriarchs were not privy to God's awesome levels of truth, yet they did not question God. But you. Moses, have attained a his and deeper revelation of God, and you question Me. No matter how great a revelation a person attains, God and His truth remain unfathomable. G-d taught Moses to continually seek the inner truth of whatever was taking place around him, and not to despair if he saw things getting more difficult” 
(Likutey Halakhot IV, p 408-205a-410-206a) 

“When one’s awareness is in exile, his speech (which is the expression of awareness) is in exile as well. It is then very difficult for him to recognize God, and as a result, God’s compassion remains hidden from him.” 
(Likutey Moharan I, 56:7) 

This concept outlined by the heads of the 2 biggest sects of Hasidic Judaism agree with the words of the Messiah and gives us greater context to what Messiah meant when he said: 

“Then He said unto them, “EshaYa Nabiya {Isaiah, the Prophet} prophesied well about you nasbay {hypocrites}! As which is written that, “This Ama {People}, the same, myaqar {honor} Me with their sephutheh {lips}, but, their leba {heart} is very distant from Me.”
(Mark 7:6; The Rabbinic Gospel of Mark and the Aramaic Scriptures) 

Many who focus on the 4 letter name of God (יהוה) do not know what it represents. For within the Tanach alone we have 72 names for God. Have you noticed that the sacred name movement doesn’t focus on the other 71 names, and they cannot decipher nor do they attempt to show that the 4 letter name represents. Each name of God is a different attribute of God to help us see Him more fully. But there are parts of God that require both emotion and intellect as well as obedient to unlock. When it is discovered, it is Holy and set apart, it is not common and it is closely guarded. 
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To the sacred name movement the 4 letter name of God is not Holy, it is not set apart, and it is as common as the name Bob. This signifies deep spiritual issues that one cannot break until they connect with HaShem in a way that is realizing His authority, His Love, His Judgement etc.

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