Why is there a big Tes in "Tov"?
R. Avigdor: There is no greater attribute than a good name on the day of death.
What name is better than good oil?
Rav Sadya Gaon, Rashi: A good reputation. Seforno - it is acquired via investigation and deed.
Why does it mention specifically oil?
Rashi citing Tanchuma Vayakhel 1: If one adds water to oil, the oil floats on top. All other liquids, if one adds water, it is absorbed in them 1 .
Rashbam: We find elsewhere that a name is compared to good oil - "Shemen Turak Shmecha" (Shir ha'Shirim 1:3).
Ri Kara: This refers to Afarsimon oil; likewise, a good name it is better than all coveted matters. It mentioned Shemen, for the word resembles Shem.
Seforno: Good oil is used to anoint kings and Kohanim Gedolim.
I.e. oil keeps its quality; it is not diluted. (PF)
How is a good name better than good oil?
Rashi: Good oil descends - "ka'Shemen ha'Tov Al ha'Rosh Yored Al ha'Zakan" (Tehilim 133:2). A good name ascends - "va'Agadelah Shmecha" (Bereishis 12:2). Good oil if for a short time; a good name is forever - "Yehi Shmo l'Olam" (Tehilim 72:17). Good oil goes from the small room to the salon; a good name goes to the end of the world. People with good oil entered a place of life, and left burned - Nadav and Avihu, who were anointed with Shemen ha'Mishchah. People with a good name entered a place of death, and left alive - Chananyah, Misha'el and Azaryah, who left the furnace.
Ibn Ezra: Also this refers to the Oni (6:8). If he knows that his deeds are good, it is more honor and pleasure for him than good oil.
Ri Kara: If one does not touch good oil and anoint with it, he has no benefit from it. One benefits from one with a good name, even if he does not touch him.
R. Avigdor #1: Good oil is depleted; a good name is not depleted - "Shem Olam Eten Lo" (Yeshayah 56:5).
R. Avigdor #2: Good oil is only for Ashirim. A good name is for rich and poor.
Metzudas David: The scent of good oil weakens and diminishes. A good name normally gets more powerful constantly.
Why is the day of death better than the day of birth?
Brachos 17a: This refers to one who was raised in Torah, and toils in Torah and is pleasing to his Maker, had a good reputation growing up and dies with a good reputation.
Rashi: A good reputation on the day of death is better than a good reputation on the day of birth. When Miryam was born, people did not know how she will be. When she died, the well departed [and everyone realized that it was in her merit]. The same applies to Aharon, and the cloud [departed when he died], and Moshe 1 and the manna.
Ibn Ezra #1: For one who has a good name, after death he has rest and good reward and he does not see toil. After birth, "Ki Adam Le'amel Yuled" (Iyov 5:7).
Ibn Ezra: Some say that it is better to think about the day of death than the day of birth 2 .
Rashbam, Ri Kara: On the day of death he ceases to do evil deeds and sins. One is born for toil - "Adam Le'amel Yulad." Also, there is no one who does not sin.
Ri Kara: The Reisha discusses a Tzadik. For a Rasha the day of death is not better than the day of birth, for on the day of birth he did not sin yet and his deeds are not known. On the day of death, his deeds are known. For a Tzadik, on the day of birth his deeds are not known. On the day of death, his deeds are known 3 - he already acquired his world.
Rid: On the day of death he leaves toil and follies of the world. On the day of birth, he enters them.
Seforno, Metzudas David: One with a good name, on the day of death his good name is completed, and no ruin will occur. On the day that his good name was 'born', it was not completed, and sometimes it is ruined - 'do not trust in yourself until the day of your death' (Avos 2:5).
