|
Naming with Divine Inspiration
Adapted by Moshe-Yaakov Wisnefsky from Likutei Sichot, vol. 15, p. 15; vol. 17, p. 6.
G-d had formed out of the ground every wild beast and
every bird of heaven. He [now] brought them to the man to see what he would name
each one, and whatever the man called each living thing was indeed its name.
(Gen. 2:19)  | | " By naming each creature, Adam had to analyze the essence and nature of each one...." | | |
"To see what he would name each one": This was also part of the
process of making Adam realize he had no mate. The Hebrew name of anything is an
expression of its essence and nature. By naming each creature, Adam had to
analyze the essence and nature of each one and thereby deduce its name. In so
doing, he realized that none of these creatures was a fitting mate for him.
By naming the animals in accordance with their spiritual source,
Adam did more than display his brilliance - he articulated the notion that
physical reality can and should express its spiritual origin and be true to its
spiritual essence. In this sense, he animated the bond between the animal and
its source. Here Adam began the process of fulfilling the purpose of Creation,
of making the world into a home for G-d
.
In sharp contrast, the angels - being completely spiritual -
could not conceive of this possibility. Certainly they knew the spiritual
antecedents of the animals, the names of their spiritual archetypes. But they
found it inconceivable that physical animals should be given these same names,
which would reflect the bond between their spiritual source and physical being.
Thus, we are told that when G-d created Adam and consulted with the angels (see
above, 1:26), the angels asked G-d, "What is the nature of this man?" G-d
answered, "His wisdom is greater than yours." To demonstrate this, G-d now
brought the animals before the angels, but they could not name them. G-d brought
the animals before Adam and he named them ( Bereishit Rabbah 17:4). | | " Man...is immune to the incongruity of heaven and earth...." | | |
In the normal order of things, heaven and earth do not meet, for
the spiritual source of something is of an altogether different order than is
its physical manifestation. Only man can remove this barrier, for man is created
in G-d's image and thus, like G-d, is immune to the incongruity of heaven and
earth.
Adam's achievement is only a beginning. Adam intensifies the
connection between reality's spiritual source and its physical manifestation.
Moses, in effecting the giving of the Torah, will allow for the unity of the
essence of G-dliness - which is too absolutely transcendent to be a source
of anything - and physicality itself, not just its name. Just as the angels
could not understand how Adam dare name the animals as he did, they will also
not be able to understand later how G-d would dare give of the Torah to
corporeal man.
"...And whatever the man called each living thing was indeed its
name": Adam named each creature correctly - the names he gave them were the
words G-d had used to create them.
Even though the human race on the whole no longer possesses
Adam's deep spiritual insight, when parents choose a name for the child, their
choice is subconsciously guided by Divine Inspiration to suit the particular
soul-characteristics of the child.
Copyright 2001 chabad of california /
www.lachumash.org
|
