Let’s now learn several yesodot, understanding them one step at a time until we reach our primary lesson. Rabbeinu Bachya (Haazinu) says anytime Shem Hashem appears (through roshei teivot or sofei teivot) in its entirety either forwards or backwards, the Pasuk itself also reflects either Rachamim or Dinim in its entirety. He counts 18 instances of Pesukim where Shem Hashem appears as either Yud-Heh-Vav--Heh or Heh-Vav-Heh-Yud; eight instances where it is spelled straight forward and ten instances backwards – all of them listed in his commentary (Haazinu 32:43).
The first place where the name appears straight forward is: וַיְכֻלוּ הַשָּׁמַיִם וְהָאָרֶץ, reflecting a time of Rachamim – the entrance of Shabbat. The first instance appearing backwards and representing Dinim is found in the story of Dor Hapelaga (Generation of Division): וַיָּפֶץ ה' אוֹתָם עַל־פְּנֵי כָל־הָאָרֶץ.
Rabbeinu Bachya says these, and the rest of the instances, are not random or coincidental. They are intentional and they reflect the mercy or judgement found in the context of the text. He adds, when Moshe Rabbeinu arrived at the burning bush, an angel called out to him leading to him being instructed to head down to Egypt to redeem Bnei Yisrael. Moshe Rabbeinu did not want to go, however, claiming the people would not believe him. After being given signs to relay to them, he still did not want to go, pointing to his brother’s honor as the reason. After being told that Aharon would take delight in seeing him lead the mission, he still did not want to go, this time pointing to his stutter as the reason. This was the last pushback, though, as Hakadosh Baruch Hu responded to Moshe that Aharon would speak on his behalf. The exact answer he provided speaks to the discontent Hakadosh Baruch Hu had with Moshe Rabbeinu at the time:
וְדִבֶּר־הוּא לְךָ אֶל־הָעָם וְהָיָה הוּא יִהְיֶה־לְךָ לְפֶה וְאַתָּה תִּהְיֶה־לּוֹ לֵאלֹהִים׃
He will speak to the people for you. He will be your spokesman, and you will be his master.
Why does Shem Hashem appear backwards in this Pasuk? It is because Dinim (judgement) is being hinted at, as Hakadosh Baruch Hu was angry at Moshe (וַיִּחַר־אַף ה' בְּמֹשֶׁה) for not agreeing and requiring seven days of convincing.
Fast forward to Bamidbar (1:51): twice we find Shem Hashem backwards in same Pasuk:
וּבִנְסֹעַ הַמִּשְׁכָּן יוֹרִידוּ אֹתוֹ הַלְוִיִּם וּבַחֲנֹת הַמִּשְׁכָּן יָקִימוּ אֹתוֹ הַלְוִיִּם וְהַזָּר הַקָּרֵב יומָת׃
When the Mishkan is to be moved the Levi’im shall take it down, and when the Mishkan is to rest the Levi’im shall erect it, and the stranger who approaches shall die.
Again, says Rabbeinu Bachya, this signals Dinim, as judgement is applied to a stranger who approaches the work of the Levi’im, just as Uzzah was struck down and killed after touching the Aron. And all of this, he says, is because of the letters in Shem Hashem appearing backwards, just as they did when Haman HaRasha said וְכָל־זֶה אֵינֶנִּי שׁוֶֹה לִי. Dinim – judgement came back to hit him as well.
