Names: Shem (שֵׁם)

We’re used to thinking of names as labels, contrived for convenience to help us distinguish one person, place, or thing from another.

In Shakespeare’s words, “A rose by any other name would smell as sweet.”

In Jewish thought, however, a name is much more than mere convention.

The Hebrew word shem, name, comprises the central letters of the word neshamah, soul.

This etymological connection teaches us that our names relate to who we are in our essence, providing a window into our soul; or, in the words of the Biblical Abigail, speaking to King David: As his name, so he is.1

In fact, the Talmud2 takes this notion of “tell me your name and I’ll tell you who you are” quite literally.

It tells of two Sages who were not adept at analyzing names. They debated if they should trust a person named Kidor because his name could be found in the verse: For they are a generation [ki dor] of upheavals.

They understood from this that he was possibly an unsavory character. In the end, they decided to trust him with their money anyway, and he ended up betraying their trust.

However, one’s given name need not completely define and deterministically confine them to a predestined fate, because a change of name can open new doors of possibility in their life.

Indeed, throughout the Torah, we find that a change in a person’s name signals a shift in their fortune and destiny.

For example, in the book of Genesis,3 G‑d changes Abram’s name to Abraham to reflect his transformation from a regional leader (av Aram, father of Aram4 ) into the progenitor of many nations (av hamon goyim).

Indeed, the reverberation of Abraham’s change of name is still felt today, as the adherents of Judaism, Christianity, and Islam, which comprise more than half of the world’s population at this time, all consider Abraham to be their spiritual father.

Similarly, G‑d changes Abraham’s wife’s name as well, from Sarai to Sarah. Rashi explains that G‑d was saying:5 “Abram indeed may have no son, but Abraham will have a son; Sarai may not bear a child, but Sarah will bear. I will give you [both] other names, and your destiny will be changed.”

Later in Genesis,6 after Jacob spars with an angel, he is given the name Israel, for you have struggled (sarita) with beings Divine and human, and you have prevailed.7

Similar to Abraham and Sarah, Jacob’s new name signified his inner transformation and new sense of purpose. Previously in his life, whenever Jacob was confronted with conflict, he ran. He fled from his brother Esau, he fled from his uncle Laban, and, in fact, some commentators claim that he was again in mid-flight from Esau and his army when he was accosted by the angel during the night.8

Upon prevailing over the angel, he was given his new name Israel, the name of his descendants for all time.

Interestingly, after this transformative night battle, Jacob reunites with his family and confronts Esau peacefully and compassionately,9 defusing their decades-long enmity and conflict.

In addition to the physical change of destiny experienced by Abraham and Sarah, as well as the psychological shift reflected in the story of Jacob, in the book of Numbers, we find an example of a name that was changed to effect transformation on the spiritual level.

Immediately prior to sending out the twelve spies on an ill-fated reconnaissance mission to Canaan, Moses changed the name of his disciple Hosea to Joshua10 by adding a yud, the first letter of G‑d’s name, as part of his hope and prayer that: “May G‑d save you from the counsel of the spies.”11

In fact, Kabbalah teaches that so interconnected is a person’s name with their essence that it serves as a channel for their fortune.

This is indicated in the word shmo, his name, which, according to gematria—the Jewish system of linguistically-based numerology—shares the same numerical value as the word tzinor, a pipe or channel (both equal three hundred forty-six). Indeed, according to the Arizal,12 one’s name is the channel through which the soul’s energy reaches the body.13

This is why, according to the Talmud,14 when a person is critically ill, we give them an additional name such as Chaim or Chayah—which are both variants that mean life—or Refael, which means “G‑d heals,” in order to change their fortune and avert a negative heavenly decree.

In the words of the prayer recited upon changing someone’s name: “If upon so and so (the old name) a harsh verdict was decreed, on so and so (the new name) it was not decreed. Therefore, they are now a different person and not the same person who was called by that original name.”

All of the above helps explain why, in the Jewish tradition, the act of naming a child is considered such an awesome responsibility, as it literally affects their destiny.

Accordingly, we are encouraged to name a child after a person who was righteous, and, conversely, we are discouraged from naming them after someone wicked.

In fact, the Kabbalists15 explain that when naming a child, parents experience a miniature prophecy that guides them to the appropriate name for their child’s soul. G‑d “plants” a name in their minds that accurately reflects the unique characteristics of each particular child.

Correspondingly, the letters of the word shem, given different vowels (in Hebrew, the vowels are separate from the letters), can be read as sham, which means there, because a person’s name points to their destiny in life.

Similarly, the numerical value of the word shem is the same as the word sefer, book (both share the numerical value of three hundred forty), because a person’s name tells their story.

The mystics16 teach that so correlated is our name and our destiny that after one hundred twenty years, when our soul ascends to heaven, the first question we will be asked is: “Did you live up to your name?”

Consistent with the theme of this book, which is that words have power and meaning for those who seek it out beneath their purely semantic surface, learning about the deeper dimensions of one’s given or chosen name is a significant step along the path of fuller self-realization, and it can serve as a guide to discover their life’s purpose.

Study your name, for it holds the key to your destiny.

Some years ago, a baby girl was born to R. Aryeh and Rachel Trugman three weeks before her due date.

Due to her premature birth, the baby had some health complications and had to stay in the hospital. Her parents waited anxiously in the hospital day after day to see if she would stabilize. The doctors were handling the medical care as best they could, but they informed the parents that they did not know if their daughter would make it.

Seeking spiritual support and guidance, the Trugmans reached out to the Lubavitcher Rebbe’s secretariat, asking them to convey the gravity of the situation to the Rebbe.

The Rebbe asked if the couple had given their daughter a name yet. R. Aryeh replied that they had put off naming their daughter until they could do the ceremony properly in a synagogue.

The Rebbe instructed R. Aryeh not to wait but to give his daughter a name immediately. This, the Rebbe explained, would help tether her soul to her body. The Trugmans heeded the Rebbe’s advice and named their daughter Chanie at the next possible opportunity. The baby’s condition immediately stabilized, and, shortly thereafter, her parents were able to take her home