What's in a name? More than you might think. Our tradition teaches that a good name is more valuable than even the finest oils. But why? Let's delve into a fascinating passage from Shemot Rabbah, a collection of rabbinic interpretations on the Book of Exodus, to uncover the power and significance behind names, both human and divine.
The text opens with a striking statement: "A good name is better than fragrant oil" and immediately connects it to Betzalel, the artisan chosen to build the Mishkan, the Tabernacle. The Rabbis ask, what made Betzalel’s name so special? Because, as the verse says, "See, the Lord has called by name Betzalel" (Exodus 31:2). God Himself vouched for him! According to Maharzu, this divine endorsement elevated Betzalel even beyond the sons of Aaron, whose greatness was indicated by their anointing with sacred oil. Imagine that – God publicly saying, "This person is worthy." Talk about a reputation!
But the passage doesn't stop with human names. It pivots to the very nature of God's name and His relationship with creation. It quotes Isaiah: "To whom would you liken Me that I would be equal?" (Isaiah 40:25). Think about it: when we walk in darkness and someone lights a lamp for us, we are filled with gratitude. Yet, God causes the light to rise every morning, and we often fail to offer thanks. So, how can we possibly compare anything to Him? As Shemot Rabbah points out, since there is no equal to God, we should say "kadosh" – holy – only in reference to Him. The Hebrew, yomar kadosh, can be interpreted as "Says the Holy One," emphasizing the unique and incomparable nature of God.
The text continues by asking, in whose merit was the world created and sustained? It answers: in the merit of "These are the names of the children of Israel" (Exodus 1:1) and "These are the testimonies, the statutes, and the ordinances" (Deuteronomy 4:45). Our connection to God, expressed through our observance of His commandments, gives the world its staying power.
Now comes a bit of a textual puzzle. Isaiah says, "He who brings out their host by number; He calls them all by name" (Isaiah 40:26), using the singular "name." But Psalms states, "He calls them all by names" (Psalms 147:4), using the plural. How do we reconcile this? The Rabbis explain that when God calls the angels collectively, He uses one name. But when He calls each one individually, He calls them by their specific names – Mikhael, Gavriel, and so on. From this, the text draws an analogy: just as God knows and calls each angel by name, He also knows and calls each of us by name, as demonstrated by his calling Betzalel.
The passage then explores how the Torah uses names to either elevate or demean. It contrasts the praise given to Betzalel and Oholiav ben Ahisamakh, highlighting not only their own merits but also those of their fathers, families, and tribes, with the disgrace brought upon Shelomit daughter of Divri (the mother of the blasphemer) and Akhan, along with their families and tribes. The Torah's careful use of names serves as a powerful reminder that our actions reflect not only on ourselves but also on our lineage and community.
What does all this mean for us today? Names, in this context, are more than mere labels. They carry weight, reflecting our character, our actions, and our connection to something larger than ourselves. God knows each of us by name, and our actions either elevate or demean that name. It's a powerful reminder to live a life worthy of a good name, a name that reflects the holiness within each of us. So, the next time you hear your name, or someone else's, take a moment to consider the weight and the potential it holds.