Rabbi Shimon ben Yoḥai, a prominent figure in the Zohar (the foundational text of Jewish mysticism), puts it this way: a good name is more beloved than the Ark of the Covenant itself! Now, that's a pretty bold statement. : The Ark, the most sacred object, only traveled a limited distance – three days, as we see in Numbers 10:33, seeking a resting place. But a good name? That travels from one end of the world to the other.
How? Well, look at David. 1 Chronicles 14:17 tells us, "The name of David went out to all the lands; and the Lord imposed fear of him upon all the nations." A good name resonates far beyond physical boundaries. It's a legacy, a testament to character, a ripple effect of positive influence.
And it doesn’t stop there. According to Rabbi Shimon, that good name is even more precious than priesthood or kingdom. Why? Because those things can fade, they can lapse. But a good name? That endures.
Then the disciples of Rabbi Abba and Abba Tzidoni, speaking in the name of Rabbi Shmuel bar Naḥman, offer another angle: the tribes are more beloved in their death than in their lifetimes. It seems counterintuitive. But they point out that during their lives, it wasn't written "Six of their names," while after their deaths, it was (Exodus 28:10). Only after their deaths did the remembrance of their names become a source of merit for their descendants. It’s like the full impact of their lives wasn’t truly felt until after they were gone.
Now, let’s talk about names themselves. Rabbi Yehuda dives into the meaning behind the names of the midwives, Shifra and Pu’a, in Exodus 1:15. He identifies them as Yokheved and Miriam, respectively, and unpacks the layers of meaning embedded within their titles. Shifra, he suggests, might be Yokheved because she would "tend to" (mishaperet) the children. Or, perhaps, it’s because she "procreated" (shepara verava) – giving birth to Moses at the remarkable age of one hundred and thirty! Another interpretation is that the Israelites procreated due to her, or that she bettered (shiperu) the Israelite women with mitzvot, good deeds. She could even be named Shifra as praise (of her character), as we see a similar word used in Job 26:13: “With His breath the heavens were calmed [shifra].”
And Pu’a? Rabbi Yehuda connects that name to Miriam, who would make a comforting sound (po’a) to the women in labor, helping them through childbirth. Alternatively, Pu’a could be linked to her cries (po’a) and weeping over her brother Moses when he was cast into the Nile. Another interpretation suggests that Pu’a revealed (hofia) the actions of her brother, prophesying about him even before he was born, according to Etz Yosef. Or perhaps she stood boldly (pa’at) before Pharaoh, warning him of the Day of Judgment!
The Midrash goes on to teach us that we are called by three names: the one our parents give us, the one others call us, and the one we are called in the book of our lineage. This third name, written by God, spans from Creation to the end of all generations. It's our true name, the one that expresses the purpose for which we were created.
So, what's in a name? Apparently, everything. It's a reflection of our character, our actions, our legacy, and ultimately, our purpose in this world. And maybe, just maybe, striving to live up to a "good name" is the most enduring thing we can do.