It sounds strange, but Jewish tradition explores the idea that certain special figures in our history were known by multiple names, each reflecting a different facet of their character or destiny. It's a concept that pops up in Shemot Rabbah, a classic collection of Midrashic (rabbinic interpretive commentary) interpretations on the Book of Exodus.
Shemot Rabbah 40 tells us, "See, I have called by name," and then goes on to list seven people who were known by several names. It's a fascinating idea – that one individual could embody so many different aspects that they warranted multiple appellations.
The text gives a breakdown. Some, like Mordechai, had two names. Others, like Elijah, had four! Betzalel, the artisan behind the Tabernacle, even had six. Moses tops the list with seven. What does this signify? Was it just ancient nickname culture gone wild, or something deeper? to Elijah. Rabbi Elazar ben Pedat tells us Elijah was from Jerusalem, with property spanning both Benjamin and Judah. But the Midrash sees more than just a geographical identity at play. We find in (I Chronicles 8:27), he's called "Yaareshya, Elijah, and Zikhri, the sons of Yeroḥam." The Midrash interprets Yaareshya, Elijah, Zikhri, and Yeroḥam as referring to the same person! Why so many names? Rabbi Ḥanina bar Pappa explains that when God seeks to "shake" (leharish) the world, Elijah steps in to remind God of the merit of our ancestors, prompting divine mercy (meraḥem). So, each name hints at his role as intercessor and advocate for Israel.
Then there's Betzalel. We trace his lineage back to Judah through a somewhat complex genealogical puzzle in I Chronicles. His story is rich with layers. He's called Betzalel by his nation, but the Holy One, blessed be He, calls him by five names of endearment after the Tabernacle. These names – Re’aya, Shoval, Yaḥat, Aḥumai, and Laḥad – each symbolize a specific aspect of his contribution. Re’aya, because God showed (herahu) him to Moses and Israel. Shoval, because he built a dovecote (shovakh) for God, referring to the Tabernacle. Yaḥat, because he instilled fear of God (ḥitito) in Israel. Aḥumai, because he united (iḥa) Israel with God. And Laḥad, because he brought glory to Israel.
Rabbi Yehuda bar Rabbi Simon even uses the image of a dovecote to describe the Tabernacle, suggesting it was a place of refuge and protection for the Israelites, just as a dovecote shelters doves. It all paints a picture of Betzalel not just as a craftsman, but as a unifying, inspiring figure.
And here’s a fascinating twist. Rabbi Ḥanina ben Pazi points out that Betzalel was from the tribe of Judah, considered a prominent tribe, while his partner Oholiab was from the tribe of Dan, often regarded as less distinguished. This pairing, according to Rabbi Ḥanina, highlights that "the great and the lowly are equal." It’s a powerful message about not forsaking one’s strength, regardless of background. Just as both tribes contributed to the Tabernacle, we all have unique gifts to offer.
The Midrash draws a parallel to the construction of the Temple by Solomon from Judah and Hiram from Naphtali, reinforcing the idea that strength and talent can be found in unexpected places. It concludes by quoting (Job 22:25), "The Almighty shall be your strength [betzarekha]," urging us to make God our strength in times of distress (betzara).
So, what does all this tell us? Perhaps it's a reminder that we are all multifaceted beings, capable of embodying different roles and identities depending on the situation. Maybe it’s an encouragement to recognize the divine spark within ourselves and others, regardless of background or perceived status. And perhaps, just perhaps, it's an invitation to consider what our many names might be, if only we took the time to listen.
Another matter, “see, I have called by name,” this is one of seven people who were called by several names. There were those called by four, such as Elijah; Betzalel, six; Joshua, six; Moses, seven; Mordekhai, two; Daniel, five; Ḥananya, Mishael, and Azarya, four. Rabbi Elazar ben Pedat said: Elijah was a Jerusalemite, from among those who sat in the chamber of Hewn Stone, and was from a city in Judah. His property was in two tribes; five portions in Benjamin, as it is stated: “Tzela, HaElef, and the Yevusites, which is Jerusalem [Givat, Kiryat; fourteen cities and their surrounding areas. This is the inheritance of the children of Benjamin]” (Joshua 18:28), three in Judah, as it is stated: “Tzenan, Ḥadasha, and Migdal Gad” (Joshua 15:37). Rabbi Ḥanina bar Pappa said: Tzenan, as he was a shield [tzina];7Elijah shielded Israel from divine punishment. Ḥadasha, as the Holy One blessed be He will restore it [meḥadesha] in the future; and Migdal Gad, as from there the Holy One blessed be He will emerge and raze [magdid] the foundations of Esau. Elijah was called four names, as it is written: “Yaareshya, Elijah, and Zikhri, the sons of Yeroḥam” (I Chronicles 8:27).8The midrash regards Yaareshya, Elijah, Zikhri, and Yeroḥam to all refer to the same individual. Why was he called these names? It is because when the Holy One blessed be He seeks to shake [leharish] His world, [Elijah] stands and mentions [mazkir] the merit of the ancestors and God has mercy [meraḥem] on His world. Betzalel was called six names and you trace his lineage from the tribe of Judah, as it is stated: “The sons of Judah: Peretz, Ḥetzron, Karmi, Hur, and Shoval, and Re’aya…” (I Chronicles 4:1–2). Ḥetzron is none other than the grandson of Judah, as it is stated: “The sons of Peretz were Ḥetzron and Ḥamul” (Genesis 46:12). And it is written: “After the death of Ḥetzron in Caleb Efrata” (I Chronicles 2:24). Does a person die in a person, that it is written: “After the death of Ḥetzron in Caleb”? Reish Lakish said: What is “after the death of Ḥetzron in Caleb…”? After Ḥetzron died, Caleb consorted with Efrat, namely Miriam, whose name was Efrat. Why was she called that? It is because the children of Israel were fruitful and multiplied [parim veravim] because of her.9Miriam is identified as one of the Israelite midwives in Egypt (see Shemot Rabba 1:13). “She bore him Ḥur, Ḥur begot Uri, and Uri begot Betzalel” (I Chronicles 2:19–20). “Re’aya son of Shoval begot Yahat, and Yaḥat begot Aḥumai and Laḥad. These are the families of the Tzoratites” (I Chronicles 4:2). Betzalel, that is what his nation called him. The Holy One blessed be He called him by five names of endearment after the Tabernacle. Re’aya, as the Holy One blessed be He showed [herahu] him to Moses and to all of Israel and said to them: ‘From the beginning I appointed him to build the Tabernacle.’ Shoval, because he built a dovecote [shovakh] for God; this is the Tabernacle, that would stand like a dovecote.10It stood tall, like a dovecote (Etz Yosef). Rabbi Yehuda bar Rabbi Simon said: The Holy One blessed be He established a Tabernacle for Israel like a dovecote.11Just as a dovecote protects doves who flock to it, the Israelites would flock to the Tabernacle on the festivals (Etz Yosef). Yaḥat, because he imposed fear of Him [ḥitito] upon Israel. Aḥumai, because he united [iḥa] Israel with the Holy One blessed be He, and rendered them like brothers [aḥim] to the Omnipresent. Alternatively, Aḥumai, because he imposed the fear of God upon Israel. Laḥad, because he placed glory and grandeur upon Israel, as the Tabernacle was their glory. Alternatively, Laḥad, because the lowliest of tribes cleaved to him. Rabbi Ḥanina ben Pazi said: You have none greater than the tribe of Judah, and you have no lowlier that the tribe of Dan, as it was from the concubines. And what is written in its regard? “The son of Dan was Ḥushim” (Genesis 46:23).12The fact that Dan had only one son is another reason he was considered of lower status than other tribes (Etz Yosef). Alternatively, the term “son” is written in plural such that a literal rendition of the verse would be: The sons of Dan were Ḥushim. Dan’s only son was referred to in plural as a sign that he was important even though he was from Dan. The Holy One blessed be He said: Let him13Dan. come and join him,14Judah. so that [people] will not demean him and so there will be no person who is arrogant, because the great and the lowly are equal before the Omnipresent. Betzalel was from Judah and Oholiav from Dan, and he joined him.15See Exodus 31:6. Rabbi Ḥanina said: The great and the lowly are equal. A person should never forsake his strength.16A person should not think that he cannot be strengthened and aided by an individual of humble lineage. The Tabernacle was crafted by these two tribes, and likewise the Temple [was constructed by] Solomon from Judah, and Ḥiram “son of a widowed woman from the tribe of Naphtali” (I Kings 7:14). The Holy One blessed be He said: ‘I am your strength.’ Do not forsake your strength or the strength of your fathers, so, too, do not forsake Him, as it is written: “The Almighty shall be your strength [betzarekha]” (Job 22:25). Make Him your strength so that He will be with you in all distress [betzara] that befalls you, as it is stated: “I will be with him in distress” (Psalms 91:15). Alternatively, betzarekha, that if enemies come, I will be against them, as it is stated: “The Almighty shall be your strength [betzarekha].”17Tzarekha means “your enemies” and therefore the term betzarekha can be understood to mean “against your enemies.” Alternatively, He will become your walls, as betzarekha is nothing other than a wall, just as it says: “The fortification [umivtzar] of your towering walls” (Isaiah 25:12). The Holy One blessed be He said: ‘In this world I am a wall for you, and likewise in the future when Zion will be rebuilt, I will become a wall for it,’ as it is stated: “I will be for it, the utterance of the Lord, a wall of fire all around, and I will be in its midst for glory” (Zechariah 2:9), and likewise: “I have called your name, you are Mine” (Isaiah 43:1).18The subsequent verses discuss how God will protect Israel.
