Our
parsha is named names. And in fact, that becomes the name of the entire
book. How do names give us a description of the golus and the redemption? A name is merely a means of referring to a
person, it is an external aspect of the individual, not his/her internal
essence. On the other hand, the name is
attached to the very essence of the individual as we see that if one’s name is
called s/he naturally will be aroused to answer. The lesson is that the golus subjects
our external self, our being is in exile.
However, our true essence never can be taken away from us. We appeared to be completely lost into the
fabric of Egyptian society, in the pecking our of society we were the bottom
and spiritually we were assimilated.
However, deep down we retained our freedom, we remained connected to
Hashem (based upon Likutay Sichos volume 3 and Toras Menachem 5746.)
This
was one of the messages of the burning bush.
On the outside we appeared to be as barren as a thorn bush but inside
our hearts at least a trace of a connection to Hashem remains. The coals still have life to them and with some
bellowing it can turn into a large fire (see midrash.)
The ensuing paragraphs are stolen from an article on Chabad.org that bears the same title as this post, by by cousin-once-removed, Chana Weisberg.
As each of my pregnancies progressed, my husband and I discussed potential names for our soon-to-be newborn baby. We pored over lists, girls’ and boys’ names, as well as names of deceased relatives.
Despite our many hours of deliberation, we didn’t name any of our children after the names we had initially chosen. As each child was finally born, we looked deeply into the newborn’s eyes and just knew what the name should be.
Parents have a form of divine prophecy when they name their children. A name is intrinsically connected to the essence of the individual’s soul and is the channel through which his spiritual life force flows. That’s why to arouse someone from a deep sleep or even a faint, call them by their name. To get their full attention or affection, address them by their name.
A generation ago, the Nazis dehumanized our people by discarding our names and treating us as numbers. By robbing us of our names, they tried to rob us of our humanity.
Names are a big part of this week’s Torah portion which is called Shemot, “Names,” and is also the title for the entire book of Exodus.
The portion starts with G‑d calling names: And these are the names of the children of Israel who came into Egypt . . .
G‑d counted the tribes again now, to express His love for them, by calling each one by their individual name. (Rashi)
The Midrash (Shemot Rabbah 1:28) learns from this that the Jews in Egypt did not change their Jewish names.
Even though they assimilated into Egyptian culture, the Jews held strong to their names, language and clothing. This would become their weapon in their spiritual battle to preserve their unique identity as the Jewish people.
When Batya, Pharaoh’s daughter, goes to bathe in the Nile, she notices a basket floating and realizes that the baby inside must be one of the Hebrew slaves.
Batya’s name means, “daughter of G‑d.” Though she was the daughter of Pharaoh who terrorized, enslaved and murdered the Jews, Batya acted as the daughter of G‑d by risking her life to save Moses.
Batya names this Hebrew baby, Moses. Although Moses had seven different names, the name that the Torah calls him and the name by which G‑d addresses him is the name given to him by Batya, due her selfless act.
Perhaps that’s the message of this portion and the entire book of Shemot.
To experience our own personal exodus, we need to view every person as an individual with his or her own exclusive set of struggles and challenges.
To preserve our humanity and to see another’s humanity, we must see them as a name—as an individual with a unique story and a unique destiny.
What’s your Hebrew name? How does it connect to your mission and individuality?
Despite our many hours of deliberation, we didn’t name any of our children after the names we had initially chosen. As each child was finally born, we looked deeply into the newborn’s eyes and just knew what the name should be.
Parents have a form of divine prophecy when they name their children. A name is intrinsically connected to the essence of the individual’s soul and is the channel through which his spiritual life force flows. That’s why to arouse someone from a deep sleep or even a faint, call them by their name. To get their full attention or affection, address them by their name.
A generation ago, the Nazis dehumanized our people by discarding our names and treating us as numbers. By robbing us of our names, they tried to rob us of our humanity.
Names are a big part of this week’s Torah portion which is called Shemot, “Names,” and is also the title for the entire book of Exodus.
The portion starts with G‑d calling names: And these are the names of the children of Israel who came into Egypt . . .
G‑d counted the tribes again now, to express His love for them, by calling each one by their individual name. (Rashi)
The Midrash (Shemot Rabbah 1:28) learns from this that the Jews in Egypt did not change their Jewish names.
Even though they assimilated into Egyptian culture, the Jews held strong to their names, language and clothing. This would become their weapon in their spiritual battle to preserve their unique identity as the Jewish people.
When Batya, Pharaoh’s daughter, goes to bathe in the Nile, she notices a basket floating and realizes that the baby inside must be one of the Hebrew slaves.
Batya’s name means, “daughter of G‑d.” Though she was the daughter of Pharaoh who terrorized, enslaved and murdered the Jews, Batya acted as the daughter of G‑d by risking her life to save Moses.
Batya names this Hebrew baby, Moses. Although Moses had seven different names, the name that the Torah calls him and the name by which G‑d addresses him is the name given to him by Batya, due her selfless act.
Perhaps that’s the message of this portion and the entire book of Shemot.
To experience our own personal exodus, we need to view every person as an individual with his or her own exclusive set of struggles and challenges.
To preserve our humanity and to see another’s humanity, we must see them as a name—as an individual with a unique story and a unique destiny.
What’s your Hebrew name? How does it connect to your mission and individuality?
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