I can't get the whole post in just now. I am at a sort of cafe/food emporium which offers free wi-fi and cheap beer (well, most places here offer the latter, at least) but they are going to close any moment!
Maybe I will just wrap this segment up by pointing out that no matter what particular meanings you assign to these various names of God, you will come away understanding that the Torah looks at each name as being unique and meaningful.
The Ibn Ezra in his commentary here understands the name Shaddai to be derived from the root shoded meaning, in this sense, to control as in The God Who Controls Stuff in the Universe.
Rashi understands the name יקוק to refer to that aspect of God which metes out reward and punishment. This understanding of that name is evident from a number of passages later on in Vayikra, and we'll comment more on them there perhaps (if I remember!).
In our context, then, it means that the Patriarchs didn't personally experience all of the reward that God promised them and yet they didn't kvetch and challenge God as Moshe did.
And here is the contrast, then, between Moshe's argument with God and Avraham's argument with God about the destruction of S'dom and Amora: Avraham's argument was essentially selfless--he had nothing to personally gain by the halting of the destruction nor nothing personally to lose by letting the destruction take place (except maybe losing his nephew Lot, but that gets taken care of anyway).
Moshe, though, when he argues with God here is, of course, concerned primarily with the welfare of his fellows but he is likewise concerned that his own efforts were for naught or worse. That is, he expresses real doubt about God's direction here and feels that in some way God may have slighted him. It is not a bad argument in some ways and I would argue myself that it may reflect one of the reasons that Moshe was chosen to be the vehicle for receiving the Torah itself whereas the Patriarchs didn't get that particular honor. We'll pick up on this next time.