A name is a garment. It is written, “I am God; that is My name and My glory” (Isaiah 42:8). Glory is a garment. Thus, Rabbi Yochanan would call his clothing, “My glory” (Shabbat 113b).
God is called by the Tetragrammaton, YHVH. This Name comes from a root meaning existence.163The Tetragrammaton comes from the root hayah (to be), and its present tense, hoveh (see Orach Chaim 5:1; Rashbam on Exodus 3:14; Chayey Nefesh 56). It is this Name that gives existence to all creation. However, above all worlds, God has no name. This is a realm where He cannot be grasped at all. It is written, “For greater than Your Name is Your word” (Psalms 138:2). God’s action is the saying with which He created the world (cf. Avot 5:1). “Your word” is therefore God’s action.
There is a realm above all worlds where there is absolutely no concept of name. Regarding God’s word in such realms, the verse says, “For greater than Your Name is Your word.”
There are people who complete the mission associated with their name in the middle of their lifetime. They are then given a new mission, and hence, a new name. This concept contains many deep and awesome secrets.
It is customary to give a new name to a dangerously ill person.164Yoreh Dei'ah 335:10 in Hagah; Even HaEzer 129:18. The sick person has already fulfilled his destiny according to his original name and is therefore ready to die. We then give him a new name, thereby also giving him a new mission. The sick person can now continue to live and to complete the mission associated with his new name.
Our Sages say that Moses had many names.165In Sanhedrin 19b, the verse in I Chronicles 4:18 is interpreted to refer to the names of Moses, giving us Jered, Avigdor, Heber, Avi Sokho, Yekutiel and Avi Zanoah as his names (cf. Targum; Radak ad loc.). In Sotah 12a, the name Toviah is also given. In Vayikra Rabbah 1:3, all these names are mentioned, as well as Shemayah ben Netanel, from I Chronicles 24:6 (cf. Targum ad loc.). See also Yalkut Shemoni on Exodus 2:10 (#166); Seder HaDorot, Year 2368. Moses had many missions in life. He therefore required a different name for each one of his great tasks.
דַּע, שֶׁהַשֵּׁם שֶׁנּוֹתְנִין לוֹ לָאָדָם הוּא לְפִי הַפְּעֻלָּה שֶׁיֵּשׁ לוֹ לָאָדָם לַעֲשׂוֹת בָּעוֹלָם.
A person’s name is determined according to his mission in life (Berakhot 7b; The Aleph-Bet Book, Children A68).
וְיֵשׁ אֶחָד שֶׁעוֹשֶׂה הַפְּעֻלָּה שֶׁלּוֹ בַּחֲצִי שָׁנִים שֶׁיֵּשׁ לוֹ וְצָרִיךְ לִקְרֹא לוֹ שֵׁם אַחֵר, דְּהַיְנוּ שֵׁם חָדָשׁ.
Sometimes a man completes his mission before his destined time to die. He must then be given a new name.
כִּי הַשֵּׁם שֶׁנּוֹתְנִין לָאָדָם הוּא לְאַחַר מוֹתוֹ לְבוּשִׁין שֶׁלּוֹ.
A person’s name is the garment of his soul after death.
כִּי הַשֵּׁם הוּא בְּחִינַת לְבוּשִׁין, כְּמוֹ שֶׁכָּתוּב (יְשַׁעְיָה מב): "אֲנִי ה' הוּא שְׁמִי וּכְבוֹדִי" וְכוּ' 'כְּבוֹדִי' – זֶה בְּחִינַת לְבוּשִׁין כִּי 'רַבִּי יוֹחָנָן קָרָא לְמָאנֵהּ מְכַבְּדוּתָא' [ללבושו – כבודו] (שַׁבָּת קיג:).
A name is a garment. It is written, “I am God; that is My name and My glory” (Isaiah 42:8). Glory is a garment. Thus, Rabbi Yochanan would call his clothing, “My glory” (Shabbat 113b).
כִּי הַקָּדוֹשׁ־בָּרוּךְ־הוּא נִקְרָא הֲוָיָ"ה, כִּי בְּשֵׁם הֲוָיָ"ה נִתְהַוָּה כָּל הָעוֹלָמוֹת, אֲבָל לְמַעְלָה מִכָּל הָעוֹלָמוֹת – אֵין לוֹ שֵׁם, כִּי לְמַעְלָה מִכָּל הָעוֹלָמוֹת אִי אֶפְשָׁר לְהַשִּׂיג אוֹתוֹ וְזֶהוּ (תְּהִלִּים קלח־ב): "כִּי הִגְדַּלְתָּ עַל כָּל שִׁמְךָ אִמְרָתֶךָ". 'אִמְרָתֶךָ' זוֹ הַפְּעֻלָּה, כִּי 'בְּמַאֲמָר נִבְרָא הָעוֹלָם' (אָבוֹת ה־א) דְּהַיְנוּ הַפְּעֻלָּה.
God is called by the Tetragrammaton, YHVH. This Name comes from a root meaning existence.163The Tetragrammaton comes from the root hayah (to be), and its present tense, hoveh (see Orach Chaim 5:1; Rashbam on Exodus 3:14; Chayey Nefesh 56). It is this Name that gives existence to all creation. However, above all worlds, God has no name. This is a realm where He cannot be grasped at all. It is written, “For greater than Your Name is Your word” (Psalms 138:2). God’s action is the saying with which He created the world (cf. Avot 5:1). “Your word” is therefore God’s action.
הַיְנוּ לְפִי הַפְּעֻלּוֹת שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא לְמַעְלָה מִכָּל הָעוֹלָמוֹת הוּא גָּדוֹל מִכָּל הַשֵּׁמוֹת שֶׁיֵּשׁ לוֹ יִתְבָּרַךְ.
God has actions that are above all worlds. These are greater than all His Names.
כִּי לְמַעְלָה מִכָּל הָעוֹלָמוֹת אֵין לוֹ שֵׁם כְּלָל, וְזֶהוּ: "כִּי הִגְדַּלְתָּ עַל כָּל שִׁמְךָ אִמְרָתֶךָ".
There is a realm above all worlds where there is absolutely no concept of name. Regarding God’s word in such realms, the verse says, “For greater than Your Name is Your word.”
וְזֶהוּ שֶׁכָּתוּב לֶעָתִיד לָבוֹא (יְשַׁעְיָה סב): "וְרָאוּ כָל הָעַמִּים צִדְקֵךְ וְכוּ' וְקוֹרֵא לָךְ שֵׁם חָדָשׁ".
It is written that in the World to Come, “Nations will see your righteousness … and they will call you by a new name” (Isaiah 62:2).
כִּי הָאֻמּוֹת יִהְיוּ רוֹאִים הַפְּעֻלָּה שֶׁיִּהְיֶה לְיִשְׂרָאֵל וְיִקְרְאוּ לָהֶם שֵׁם חָדָשׁ.
At that time, the nations will perceive the true mission of the Jews and will therefore give them a new name.
כְּמוֹ כֵן יֵשׁ אֶחָד שֶׁעוֹשֶׂה הַפְּעֻלָּה שֶׁלּוֹ לְפִי הַשֵּׁם שֶׁיֵּשׁ לוֹ בַּחֲצִי שָׁנָיו וְעוֹשֶׂה אַחַר־כָּךְ פְּעֻלּוֹת חֲדָשׁוֹת וְצָרִיךְ לִקְרֹא לוֹ שֵׁם חָדָשׁ. וְיֵשׁ בָּזֶה סוֹדוֹת גְּדוֹלִים וְנוֹרָאִים מְאֹד מְאֹד.
There are people who complete the mission associated with their name in the middle of their lifetime. They are then given a new mission, and hence, a new name. This concept contains many deep and awesome secrets.
וְזֶהוּ שֶׁקּוֹרִין לְחוֹלֶה שֵׁם אַחֵר, כִּי הַשֵּׁם שֶׁיֵּשׁ לוֹ מִקֹּדֶם כְּבָר עָשָׂה הַפְּעֻלָּה שֶׁלּוֹ כְּפִי אוֹתוֹ הַשֵּׁם שֶׁהָיָה לוֹ, וְהָיָה רָאוּי לוֹ לָמוּת, לְפִיכָךְ קוֹרְאִין לוֹ שֵׁם אַחֵר שֶׁיִּהְיֶה לוֹ פְּעֻלָּה אַחֶרֶת וְיוּכַל לִחְיוֹת עוֹד כַּמָּה שָׁנִים עַל־יְדֵי שֶׁקּוֹרְאִין לוֹ שֵׁם אַחֵר כְּדֵי לַעֲשׂוֹת הַפְּעֻלָּה כְּפִי אוֹתוֹ הַשֵּׁם.
It is customary to give a new name to a dangerously ill person.164Yoreh Dei'ah 335:10 in Hagah; Even HaEzer 129:18. The sick person has already fulfilled his destiny according to his original name and is therefore ready to die. We then give him a new name, thereby also giving him a new mission. The sick person can now continue to live and to complete the mission associated with his new name.
וְעַל־כֵּן מֹשֶׁה רַבֵּנוּ, ע"ה, הָיָה לוֹ כַּמָּה שֵׁמוֹת, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ ז"ל (סַנְהֶדְרִין יט:), כִּי בְּכָל פַּעַם עָשָׂה הַפְּעֻלָּה שֶׁלּוֹ כְּבָר לְפִי הַשֵּׁם וְהָיָה צָרִיךְ בְּכָל פַּעַם שֵׁם אַחֵר לַעֲשׂוֹת פְּעֻלּוֹת אֲחֵרוֹת כַּנַּ"ל.
Our Sages say that Moses had many names.165In Sanhedrin 19b, the verse in I Chronicles 4:18 is interpreted to refer to the names of Moses, giving us Jered, Avigdor, Heber, Avi Sokho, Yekutiel and Avi Zanoah as his names (cf. Targum; Radak ad loc.). In Sotah 12a, the name Toviah is also given. In Vayikra Rabbah 1:3, all these names are mentioned, as well as Shemayah ben Netanel, from I Chronicles 24:6 (cf. Targum ad loc.). See also Yalkut Shemoni on Exodus 2:10 (#166); Seder HaDorot, Year 2368. Moses had many missions in life. He therefore required a different name for each one of his great tasks.