Parshas Vayakhel-Pekudei - The Secret of the Name and the Root of the Soul

The Secret of the Name: The Root of the Soul and Man's Purpose in the World

"See, Hashem has called by name Betzalel" (Shemos 35:30)

The holy Zohar says that all of a person's strength comes from their name. "See, Hashem has called by name Betzalel"—Betzalel means b'tzel-Kel (in the shadow of God). Already in the name his father gave him, it was hinted that he would build the Mishkan (Tabernacle). His father had Ruach HaKodesh (Divine Inspiration); he knew that his son would build the Mishkan, so he gave him this name so that he would truly merit to do so. He gave him the name Betzalel so that he would make a tzel-la'Kel (a shadow for God), meaning he would make a dwelling place for Hashem.

Therefore, the Zohar in Parshas Pekudei says that it was only because of his name that he was chosen to build the Mishkan. Only in the merit of his name was he chosen over any other man, and he built the Mishkan. At the age of 13 or 14, he already built the Mishkan and knew things that Moshe Rabbeinu did not know. Moshe wanted to make the Holy Ark first and then the Mishkan, but Betzalel said, "First we make the Mishkan, and then the Ark." Moshe said to him, "You must have been b'tzel-Kel (in the shadow of God)," because there were things that, so to speak, Moshe did not know, yet Betzalel knew.

"Go and see the works of Hashem, Who has made desolations (shamos) in the earth" (Tehillim 46:9 - The Sages teach: Do not read it as shamos [desolations], but rather as shemos [names]).

At the creation of the world, Hashem decreed exactly how many people named Reuven there would be, how many named Shimon, and how many named Nachman. Through a person's name, a supernal power is awakened upon them from above, and with this power, they can accomplish wondrous things. By giving a child the name of a tzaddik, the specific light of the tzaddik after whom they are named is awakened. This light is aroused from the upper world, descending and hovering over the child for their entire life.

A person's name is not a simple matter at all. The holy Baal Shem Tov zy"a says that a person's name contains awesome secrets. A person needs to know their name, to contemplate their name, and to understand what is hinted at within it. Their name is the root of their soul; everyone has a soul-root corresponding to their name. Everything a person is destined to go through during their lifetime is hinted at in their name. Everything is concealed within it.

It is fitting for everyone to know which tzaddik they are named after, because a person lives through their name; a person must live according to their name. A person's entire life-force is their name. Therefore, when a person ascends to the Heavenly Court after 120 years, they are asked: "What is your name? You did not live according to your name! You should have followed the path of your name! If you had walked in the path of your name, you would have achieved everything in the world."

The Spiritual Struggle Over the Names of Tzaddikim

The Noam Elimelech says that the names of tzaddikim are actually a very limited number. Hashem has a treasure house of tzaddikim, but they are very few. Who will merit to receive the names of these tzaddikim? If a person wants a righteous son, the very first thing is to give him the name of a tzaddik. The greater the tzaddik he is named after, the more assured it is that this child will grow up to be a tzaddik.

After giving the name, one must also educate him, protect him, and not just go to sleep on Shabbos, but rather sing Shabbos zemiros (songs) with him. When a child is given the name of a tzaddik, that tzaddik protects the child, guarding him from bad friends and negative influences. The soul of the tzaddik accompanies the child everywhere. The moment a child is given the name of a tzaddik, a spark of that tzaddik is spiritually impregnated within the child.

Naming a child after a tzaddik involves a very great test. The souls of tzaddikim are truly few. There is a Heavenly Hall of Names; there is an entire world of names. When a person goes to name their child and has the idea to name him after a tzaddik, obstacles immediately arise. The idea is suddenly snatched away from him, and he starts thinking, "Maybe this name, maybe another name." He doesn't realize that he is being pushed away from Heaven. Therefore, one must fight and struggle for these holy names.

The Future Geulah (Redemption): Uniting With All Creations

It is written that in Egypt, Daas (Divine Knowledge) was redeemed. However, there are two parts to Daas. One part of Daas is that I am alone with the Creator of the world. The second part of Daas is that I am together with all creations, along with the Creator of the world. I am not alone. What does it mean to just be "me and the Creator"? It means I have my own style, my closed house, and "don't bother me right now." This is a very high spiritual level, but it is still a state where everyone is out for themselves.

The future Geulah (Redemption), which will take place in the time to come—and which we must prepare for—is a redemption where even the wicked son is redeemed. There, no one is considered lesser than me to the point where I could think badly of them. The final Geulah means there will be a complete unification with all creations, all together with the Creator of the world.

The Creator of the world is in my heart. "In my heart, I will build a Mishkan for Him." But that same Creator Who is in my heart is also in the hearts of everyone, of all the Jewish people. If a person cannot connect with the Godliness found within his friend and within all people, and instead acts haughtily, thinking he is more important, then at that very moment, he essentially loses his true connection with Hashem.

Torah Insights: Oneg Shabbos and Spreading Wisdom

Through Oneg Shabbos (Sabbath delight), the six days of the week are blessed. Therefore, the essence of parnassah (livelihood) and blessing is drawn from Shabbos through the eating of the Shabbos meals, which constitutes Oneg Shabbos, as it is written in the holy Zohar:

"Because from it [Shabbos], all six supernal days are blessed, etc."

For the essence of parnassah is drawn from the illumination of Divine Will (He'aras HaRatzon). This refers to the illumination of the son and the disciple, which is the aspect of the Sea of Wisdom, from which Malchus (Kingship) receives. Therefore, through Oneg Shabbos, by which one merits the illumination of the Divine Will, all six days of the week are blessed, fulfilling the verse: "You open Your hand and satisfy the desire (ratzon) of every living thing."

"And He has put in his heart to teach" (Shemos 35:34)

The Sages of Israel point out: In the entire Tanakh, we find the word "ulehoros" (and to teach) only twice. In our Torah portion, Vayakhel, it says: "And He has put in his heart to teach," and in Parshas Shmini it says: "And to teach the children of Israel" (Vayikra 10:11). This fact should guide every Jewish person: if the verse "And He has put in his heart to teach" is fulfilled in him—meaning Hashem has graced him with wisdom and knowledge—he should not keep it "in his heart" for himself alone. Rather, he must spread the wellsprings of Torah and wisdom in the public domain, thereby bringing benefit to all of Israel.

Stories of Tzaddikim: In the Merit of Lending a Shas

It is told regarding the Gaon, the author of the Shaagas Aryeh (Rabbi Aryeh Leib) of Volozhin, that in his time there lived a man named Rabbi Yitzchak, who was a wealthy man and a community leader. One day, before he set out on his business travels, his wife, who was modest and wise of heart, asked him that instead of bringing back gifts from the road, she preferred that he buy a complete set of Shas (Talmud) for their home (something that was rare and expensive in those times).

Rabbi Yitzchak listened to his wife, and when he returned, he brought home a complete Shas. In order not to keep this goodness only for themselves, they decided to lend the volumes of the Shas to anyone whose soul desired to study Torah. Sometime later, the Gaon, the Shaagas Aryeh, arrived in the city. He secluded himself in one of the study halls and diligently immersed himself in his learning, occasionally entering the wealthy man's home to borrow one of the volumes of the Shas.

Rabbi Yitzchak's wife, sensing that a great man stood before her, said to him: "Rebbe, my master should not trouble himself to come to our home every time, for it causes bittul Torah (interruption of Torah study). Every morning, I will send my servant, and he will bring the Gemaras to His Honor." After a long period, when the Shaagas Aryeh had to leave the city, he blessed her: "Just as you gave me the merit to learn from the Shas in your possession, I bless you that you will give birth to two sons who will illuminate the eyes of the Jewish people. One son will merit to teach the young men of Israel the Shas, while the second son will merit to know the entire Torah by heart."

And indeed, the blessing of the tzaddik was fulfilled: One son grew up to be the Gaon Rabbi Chaim of Volozhin, who founded the great Volozhin Yeshiva. Her second son, Rabbi Zelmele, stood out above all the members of his generation in his knowledge of the entire Torah by heart.

The "Gehenna" of Rebbe Elimelech of Lizhensk

At the time when the holy Rebbe Elimelech of Lizhensk passed away and departed to his eternal home, the holy Rebbe of Kozhnitz zy"a was sitting at his table, rejoicing and laughing. His chassidim asked him about this, and he replied: "I saw the holy Rebbe Elimelech of Lizhensk in the Upper World, standing before the Heavenly Court."

"There, they asked him: 'Did you study Torah?' And he, in his immense humility, answered them: 'No!' They asked him: 'And did you perform good deeds?' Again he answered: 'No!' They said to him: 'If so, you must go to Gehenna (Purgatory).' They took him and placed him in Gan Eden (Paradise). When Rebbe Elimelech of Lizhensk arrived in 'Gehenna' (which was actually Gan Eden), he said: 'What a pleasant Creator we have—if this is Gehenna, what must Gan Eden look like...?'"

A Prayer to Merit Righteous Children Who Illuminate the World

Master of the Universe, Omnipotent One from Whom no purpose can be withheld, grant us the merit to be among the disciples of Yeshayahu the Prophet, who prophesied and said, "Behold, I and the children whom Hashem has given me are for signs and for wonders."

Please, Merciful and Gracious One, grant us the merit to have children who will be on the spiritual level of our holy Rebbe Nachman, the Flowing Brook, the Source of Wisdom, Joy, and Emunah (Faith). May they be filled with emunah, filled with joy, filled with holiness and purity, and may they illuminate all the worlds from one end of the universe to the other. May their light continually increase from moment to moment and from second to second, and may their light not cease for even a single second. On the contrary, may their light grow ever stronger and more elevated in all the worlds—in the upper worlds and the lower worlds, in the World to Come and in this world. And may they illuminate all the darkness with their light, until they merit, through the power of their wondrous light, to build the Holy Temple speedily in our days, in the blink of an eye. Amen.