(1)Thus said G-D: Where is the bill of divorce of your mother whom I dismissed?And which of My creditors was it towhom I sold you off? You were only sold off for your sins, and your mother dismissed for your crimes.

(15) and I am very angry with those nations that are at ease; for I was only angry a little, but they overdid the punishment.

(16)[God] saw that there was nobody else,Gazing long, but no one intervened.Then God’s own arm did win triumph,The victorious right hand gave support.

(10)Behold, my Sovereign -comes in might—
Whose arm wins triumph;See, [G-d] has brought along the reward,The recompense is in view.

(2) And the learned Rabbi Abraham ibn Ezra explained that the letter beth of the words b’E-il Sha-dai (by the Name G-d Almighty) connected [with the ensuing words ush’mi Hashem, making it ubish’mi Hashem], which has the following meaning: “And I appeared unto Abraham, etc., by the Name E-il Sha-dai (G-d Almighty), but by My Name the Eternal I was not made known unto them.”
The purport of the verse is that He appeared to the patriarchs by this Name [E-il Sha-dai], which indicates that He is the victor [and prevailer] over the hosts of heaven, doing great miracles for them except that no change from the natural order of the world was noticeable, [as was the case with the miracles performed through Moses our teacher]. In famine, He redeemed them from death, and in war from the power of the sword, and He gave them riches and honor and all the goodness, just like all the assurances mentioned in the Torah [in the section dealing] with the blessings and curses.
It is not [in nature] that man should be rewarded for performance of a commandment or punished for committing a transgression but by a miracle. If man were left to his nature or his fortune, his deeds would neither add to him nor diminish from him. Rather, reward and punishment in this world, as mentioned in the entire scope of the Torah, are all miracles, but they are hidden. They appear to the onlooker as being part of the natural order of things, but in truth they come upon man as punishment and reward [for his deeds]. It is for this reason that the Torah speaks at great length of the assurances concerning this world, and does not explain the assurances of the soul in “the World of Souls.” These [assurances mentioned in the Torah as recompense for the observance or transgression of the Divine Commandments] are wonders which go contrary to nature, while the existence of the soul [after the death of the body] and its cleaving unto G-d are the proper way inherent in its nature that she returneth unto G-d Who gave it. I will yet explain it further if G-d accomplishes it for me.
Thus G-d said to Moses: “I have appeared to the patriarchs with the might of My arm with which I prevail over the constellations and help those whom I have chosen, but with My Name Yod Hei with which all existence came into being I was not made known to them, that is, to create new things for them by the open change of nature. And Wherefore say unto the children of Israel: I am the Eternal, and inform them once again of the Great Name, [i.e., the Tetragrammaton], for by that Name I will deal wondrously with them, and they will know that I am the Eternal, that maketh all things. ”
All the words of Rabbi Abraham ibn Ezra on this matter were thus correct except that he was as one who prophesies but does not know it.

(1) ‘E-IL SHA-DAI.’ These are two distinct Divine names, each one descriptive in itself. Now the meaning of the word eil is “mighty”, derived from the expression, Eilei Moab (the mighty ones of Moab). The meaning of Sha—dai, according to Rashi, is “He whose G-dship suffices for every creature.” In the book Moreh Nebuchim the Rabbi explained that the name Sha—dai signifies “he who is sufficient.” That is to say, He does not require the existence of what He created or the conservation of any other being; rather, His existence is self-sufficient. Rabbi Abraham ibn Ezra explained in the name of the Nagid that the name is from the root shodeid, meaning “victor and prevailer over the hosts of heaven.” This is the correct interpretation, for the name Sha—dai represents the attribute of power which conducts the world, concerning which the Sages have said that it is “the attribute of Justice of the world below.”
The reason for mentioning this Divine Name now is that with it are done the hidden miracles for the righteous, to deliver their soul from death, and to keep them alive in famine, as well as to redeem them in war from the power of the sword, just as all the miracles done to Abraham and to the other patriarchs, and as all the blessings and curses mentioned in the Torah in the section Im Bechukothai and in the section Vehaya Ki Thavo. These blessings and curses are all miracles for it is not in nature that the rains should come in their due season when we worship G-d, nor are the skies to be like iron if we plant our fields in the seventh year, and similarly all promises in the Torah. Rather, they are all miracles by which the disposition of natural law is overpowered, except that no change from the natural order of the world is noticeable, as was the case with the miracles done through Mosheh Rabbeinu with the ten plagues, the dividing of the Sea, the Manna, the well, and their like, for these are miracles which openly changed nature, and they were done with the Tetragrammaton which He told to him.