Creator of the Future 
At the burning bush Moses was called upon to start a revolution. He was called upon to inspire a people bound in slavery to break free from their Egyptian masters and become a liberated people. This transformation was possible only by revolting against the common philosophical beliefs and attitudes regarding the universe that prevailed in Egypt at that time.
This explains why, before he agreed to accept the mission to Pharaoh, Moses raised the question about G-d’s name:
And Moses said to G-d, "Behold I come to the children of Israel, and I say to them, 'The God of your fathers has sent me to you,' and they say to me, 'What is His name?' what shall I say to them?" God said to Moses, "Ehyeh asher ehyeh (I will be what I will be)," and He said, "So shall you say to the children of Israel, 'Ehyeh (I will be) has sent me to you.'"[1]
This exchange seems strange. What is the meaning of this strange name “I will be what I will be”? Of all the questions Moses could have asked G-d why was it so important for Moses to know the name of G-d? The discussion of G-d’s name seems to interrupt the flow of the story - G-d’s effort to convince Moses to accept the mission to Pharaoh, and ignite the flame of freedom within the Jewish people.
In truth, however, in this exchange lies the heart of the story of the Exodus.
Pharaoh and the Egyptians believed that G-d created the world. Yet the word “created” was in the past tense. Egypt and its culture believed that G-d interacted with the universe at a single moment, at the point of creation; in the distant past, G-d was responsible for setting the process of creation into motion. Once the laws of nature had been established, G-d could no longer interfere and influence the nature of the world. After the genesis of the universe, they thought, the laws of nature reigned supreme, rendering both G-d and man subject and enslaved to the inevitable and unchanging natural order.
There can be no Exodus, no freedom, until people realize the fallacy of a G-d of the past. People can never be free, unless they first realize that G-d is free.
Moses asked G-d, when I come to the Jews and declare that G-d sent me to announce that freedom is imminent, the first question they will ask is “what is His name”? What are His attributes? How can we expect a G-d frozen in the past to shatter the natural order and create change in the present?
G-d responded to Moses: “I will be what I will be”. While “creator” represents the past, “I will be”, represents the future.
This is the revolutionary idea the Jewish people needed to hear before they could dream of freedom. G-d is not enslaved to the natural order created in the past, on the contrary, G-d will be what he chooses to be. He is free to be whatever He chooses to be, and He gives humanity the ability to so the same.
The most bitter form of slavery is internal slavery. The most confining form of bondage is when a person believes he is trapped by his nature, shackled by past experiences and imprisoned by past failures.
At the burning bush, Moses received the key to redemption. G-d is G-d, not only because of what He created in the past, but primarily because of his ability to influence the future.
“I will be what I will be”. G-d is free. He can be whatever He chooses to be, and, by cleaving to Him, the human being, too, can attain true freedom, and be whatever he chooses to be.[2]
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[1] Exodus 3, 13-14.
[2] Based on the commentary of Rabbi S.R. Hirsh.