The Midrash underscores the fact that Moshe Rabbeinu had ten names. Hashem called to Moshe, summoning him by the name which Bisyah bas Pharaoh had given to him. This is not the first time that the Torah mentions his name. Why does the Midrash choose Vayikra el Moshe as the place for commenting about Moshe’s name? Perhaps it is the textual relationship – Vayikra, He called, with the naming of Moshe by Bisyah, Vatikra shemo Moshe (Shemos 2:10). The kriah, calling out by Hashem, could be viewed as official confirmation of Bisyah’s kriah in naming him.
In any event, the Midrash Tanchuma (beginning of Parashas Vayakhel) teaches that a person is “called,” is known by three names: the name given him at birth by his parents; the name given him by his friends and associates; and last is the name that he earns. Obviously, such a Midrash provides much opportunity for commentary. It concludes that the most important name is the one that he earns. It points to Betzalel, architect of the Mishkan, who was called this name by Hashem as the designated chief builder of the Mishkan. This is due to the fact that the name Betzalel earned him this distinction.
Chazal imply that each of a person’s three names has specific significance. Why? A name is a name. If one person is called Reuven and another is Shimon, do their different names represent a difference between the individual? Furthermore, we see from Chazal that, while each name is significant, it is the name that a person earns for himself which is over the top. Are we to ignore the name his parents gave to him?
Horav Gershon Edelstein, zl, explains that Chazal are not addressing one’s shem chitzoni, external name, but rather, his shem penimi, intrinsic, essential name, which is the barometer of his character traits and qualities. Chazal teach that a person acquires his qualities through three approaches.
First, is the name by which his parents called him. This refers to natural, inherited genes from one’s parents. Next, are the qualities one acquires from his friends/environment in which he is found. When one finds himself in a circle of friends who maintain positive character traits, whose moral, ethical standards are laudatory, whose spiritual relationship with Hashem is exemplary, then he will benefit greatly from this. Thus, the name by which his friends call him is the one which elevates him.
Last, is the name one earns through his own hard work, laboring in Torah and using every available opportunity to elevate his spiritual status and relationship with Hashem. This earns him his shem tov, good name. This, Chazal say, is the most significant of his names, because it becomes intrinsic to him as his true, essential character.
Thus, Hashem said to Moshe, “You have ten names, but the one by which I will call you is the one given to you by Bisyah, because it defines your true essence. It reflects all of your qualities. It defines your destiny.” Moshe would forever draw others forth: from slavery to freedom; from confusion to clarity; from spiritual danger to safe haven.
While water represents many positive attributes — indeed, Torah is compared to water — it is also a metaphor for concealment, blurring defined boundaries, and chaos. Prior to Creation, a darkness was on the face of the tehome, which was the water that covered the earth. This represents ambiguity, undefined existence, obscurity. That which is submerged cannot be seen, grasped and understood. Moshe entered the scene and drew people from beneath the water. Land is stable, firm and maintains its shape. Water has no shape of its own and, on its own, it lacks parameters that would otherwise contain it. Before Hashem separated the waters – upper and lower – to reveal dry land, the world was chaotic and could not function.
Moshe came to Egypt, a morally chaotic society — and led the Jews out. This was his destiny, and, in fact, the essence of Jewish leadership. Moshe did not stand above the people; he entered their waters. He did not lead from a distance; he immersed himself in their pain. His humility, patience, and self-effacement were not contradictions to his greatness; they were its very source. Because Moshe diminished himself, he was able to raise others.
Thus, the name Moshe describes far more than a rescue from the Nile. It reveals a leader whose entire existence was devoted to drawing out the hidden potential of his people, teaching them that, no matter how deep the waters, one can always be lifted – if someone is willing to reach in.
The following is not only a great “names” story, but it also teaches a meaningful lesson. A young couple was blessed with their first son. Giving a child a name to which everyone would agree became a challenge. They went to Horav Sholom Bentzion Felman, zl in Bnei Brak for a halachic ruling. Apparently, the maternal grandmother had a brother who had passed away suddenly at a young age. The deceased’s parents obviously wanted their son’s name perpetuated. Understandably, when someone dies young, his name is not the first choice. As a result, every time a boy was born, the parents waited patiently for their son’s name to be perpetuated. Sadly, it did not happen. This time, the maternal grandmother, the sister of the deceased, outright asked her children to give a name for her brother. After all, it was not as if she were asking for so much. What is not so much for one person, however, can be a difficult challenge for another. This is the question the parents posed to the Rav.
Rav Bentzion was known, not only for his brilliance in halachah, but also for his clarity of seichel. He answered simply: The mitzvah of kibud av v’eim is Biblically mandated in the Aseres HaDibros. It is accompanied with the blessing of longevity. Nowhere is it stated that giving a name for someone who died young is prohibited. Perhaps it is a custom. I have no question that, if you fulfill what the Torah asks of you, the reward of arichas yamim will be a reality – and the child will be blessed with a long life.
