In light of this explanation, we can now understand why Rashi records the names of the Nephilim, “Shamchazai and Azael.” This is because their names further highlight the tremendous “power” that they had to rebel against Hashem:
Regarding the Nephilim of parshas Bereishis, the verse states that they were “men of the name.” Rashi explains this to mean “those who had distinctive names... who were so called on account of their destruction, for they were wiped out and torn out {from the world}.” This indicates that the names of the Nephilim reveal their essence.
The same is true in our context: The names “Shamchazai and Azael” allude to the Nephilim’s character; and Rashi doesn’t need to spell this out, since this is the simple meaning of their names:
“Shamchazai” is a combination of two words, “sham” {desolation} and “chazzai” {see}; meaning when we look (chazzai) at him, we see desolation (“sham” comes from the word “shemama” {desolation}, as Rashi says [in his second explanation] regarding the “men of the name {hasheim} — men of desolation, for they laid the world desolate”).
The name “Azael,” aside from denoting the strength of the angel (Azael from the word “az” {strong}), also closely resembles the name “Azazel” (which was mentioned previously in parshas Acharei). Rashi explains that the name Azazel refers to “a harsh and rugged mountain, a high cliff,” symbolizing not only strength, but furthermore, “a harsh and rugged” place; a desolate place that is uninhabitable.
The names of these two angels reveal that their character is one of strength, and one that brings desolation and destruction to the world, “to destroy the earth” (in direct conflict with the covenant Hashem made with Noach afterward, and Hashem’s desire of an inhabited world).
