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?
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). : 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.
Another matter: “A good name is better than fragrant oil” – the name of Betzalel was better than fragrant oil. Why? Because the verse publicized him, as it is stated: “See, the Lord has called by name Betzalel.”5God Himself testified that Betzalel was worthy of his fine reputation. This is even better than the situation of the sons of Aaron, whose greatness was indicated by the fact that they were anointed with the anointing oil (Maharzu). Another matter: “See, the Lord has called by name” – that is what is written: “To whom would you liken Me that I would be equal?” (Isaiah 40:25). Flesh and blood, if he walks in the dark and a person comes and kindles a lamp for him, need he not be grateful to him? But as [My] creations are sleeping I cause the light to rise for them, and they need not be grateful to Me. That is, “to whom would you liken Me that I would be equal”? Another matter: “To whom would you liken Me that I would be equal” (Isaiah 40:25)? Consequently, “say holy [yomar kadosh]” (Isaiah 40:25).6The Hebrew, yomar kadosh, could also mean, “Says the Holy One.” In most cases, the verse would say “the utterance of the Lord” or “said the Lord.” Since here it says: “Says the Holy One,” this is expounded to mean: Since there is no one who is My equal, say holy in reference only to Me. “Lift your eyes on High and see: who created these?” (Isaiah 40:26) – in whose merit were they created? “These are the generations of the heavens and the earth” (Genesis 2:4) – in whose merit do they endure? In the merit of: “These are the names of the children of Israel” (Exodus 1:1). And by what merit do those endure? By the merit of: “These are the testimonies, the statutes, and the ordinances” (Deuteronomy 4:45). “He who brings out their host by number; He calls them all by name” (Isaiah 40:26), and another verse says: “He calls them all by names” (Psalms 147:4). How can these two verses coexist?7Do the angels all have one name, as implied by the singular term “name” in Isaiah 40:26, or distinct names as implied by the plural term “names” in Psalms 147:4? It is, that when the Holy One blessed be He seeks to call them all at once, He calls them all one name. When He calls each one individually, He calls each by name, Mikhael, Gavriel. That is why it is stated: “He calls them all by names.” I have derived only regarding above, from where is it derived that the same is true below? “See, the Lord has called by name Betzalel.” Another matter: “See, the Lord has called [by name Betzalel, son of Uri, son of Ḥur, of the tribe of Judah]” – it mentions and affirms;8The verse mentions Betzalel’s name and singles him out for an elevated purpose, thereby affirming his worthiness. “with him was Oholiav ben Aḥisamakh [of the tribe of Dan]” (Exodus 38:23) – praise for him, praise for his father, praise for his family, praise for the tribe from which he emerged. And it mentions and demeans: “[The son of the Israelite woman blasphemed the Name and cursed…] and the name of his mother was Shelomit daughter of Divri, of the tribe of Dan” (Leviticus 24:11) – disgrace for her, for her father, for her family, and for the tribe from which she emerged. It mentions and affims: “Count the children of Levi [by their fathers’ houses, by their families]” (Numbers 3:15).9The Levites were being singled out for elevated status, and were to be counted by their fathers’ houses in order to honor their fathers, who were mentioned along with them. It mentions and demeans: “Akhan, son of Carmi, son of Zavdi, son of Zeraḥ, of the tribe of Judah” (Joshua 7:18) – disgrace for him, disgrace for his father and for his family, and disgrace for the tribe from which he descended.
