A Person's Name Determines Their Destiny

Each of the twenty-two letters in the sacred Hebrew language serves as a vessel for a specific spiritual power inherent within it, differentiating it from other letters. All details of creation are essentially composed of various combinations of letters. This 'spiritual illumination' (a term far surpassing the modern concept of 'energy') embedded within each letter flows and operates through three primary paths:

1. The pronunciation of the letter
2. The written form of the letter
3. The numerical value of the letter.

Since each letter contains a specific spiritual force, the letters of a person's name serve as spiritual channels for that individual, based on the power inherent in those letters. In the book "Arvei Nachal," it is written that one who follows Hashem's path and observes Torah commandments will have their name fulfilled, and more letters, hence more spiritual channels, increase their spiritual abundance. For example, the name Reuben in its full form: Resh, Aleph, Vav, Bet, Nun. And as written in the book "Od Yosef Chai," it continues the idea that "living soul, it's his name!" Each person's life force, what sustains and activates them, depends on the letters of their name, which are their channels of abundance. Through the breath of speaking the name, through the vapors and sound waves exiting a person's mouth when calling another by name, a connection and spiritual linkage is formed between people - through merely saying another's name aloud. Therefore, an enemy feels a natural aversion to utter their foe's name and instead uses hints and nicknames when referring to them, seeking to convey their meaning without explicitly naming the disliked person.

Considering this principle, it is clear why one should be cautious not to be called by a shortened version rather than the original name, such as "Avi" instead of "Abraham" or "Benny" instead of "Benjamin." Speech brings down spiritual abundance to a person through the channels of the letters composing their name, and shortening the name reduces the active channels of abundance for that person (This is also why caution is recommended on the other side, to avoid calling the full name of the accuser, as calling a name bestows power). However, if from the outset a person is named "Yossi" and not "Yosef," this is their name and should be called that by everyone.

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It turns out that naming a child is more than merely assigning an identifier for recognition, it's setting them on a particular path throughout their life based on: a. the letters forming that name. b. the significance of the combination created by them. c. the influence of the person they're named after, if there's an intention to name them after someone, and as will be elaborated further.

To "call a name" to a person is like "and called to Moses," calling him to a special course for life according to the paths of the letters, and granting it to the individual. Therefore, the roots of a person's character and even their unique fate are partly hidden within the letters of their name.

Due to this understanding, it's evident why when Esau's angel confirmed Jacob's ascension to the status of the firstborn, thus making him the successor of Abraham and Isaac as the 'heir apparent' to establish the chosen people, Jacob's name was changed. As the angel said to him: "Your name shall no longer be called Jacob, but Israel," for his essence was thereby transformed.

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Indeed, the Sages noted that a person's name can influence their destiny. As the Sages stated in the Talmud: "Name bears (its influence)." This means a name may cause a person to incline towards certain traits and situations due to the spiritual influence of its letters, even without being aware of the cause. As interpreted in the Talmud regarding Leah, who named her first son Reuben to express: "See the difference between my son and my father-in-law's." Although the child was just born, what could be seen as a difference compared to his grandfather? Rashi explains that Leah named him for future behavior as a cause: "For name bears." She hoped he would behave in a manner that made visible the distinction from her father-in-law, and indeed it came to fruition. Also described in the Zohar, translated: "The name causes, and the combination of letters interacts to effect deeds for good or ill. According to this secret are the letter combinations of the sacred names. And so are the letters themselves." Therefore, it states in Midrash Tanchuma: "One should always examine names when naming a child [consider names carefully before naming a child]. Sometimes the name causes good, or causes harm. As seen with the spies." However, the Sages precisely stated, "because sometimes the name influences." This means that despite the power of the name, other factors also contribute to determining one's fate, such as their ancestors' merits and actions in the present and past lives. And primarily, a person has free choice to direct how to act by engaging in Torah study, keeping the Creator's commandments, and improving character traits - thus navigating their name's letters towards positive, beneficial, and blessed ends. Nevertheless, the specific letters of any name are the roots of one's tendencies and fate, which like any root can develop positively or negatively, and the resulting meaning from their arrangement in the name creates a bias towards a specific direction. But certainly, a person has the ability to guide every situation towards positive actions (for example, one named Nimrod can use his name's meaning to rebel against the evil inclination and worldly desires). However, initially, we must help the child facilitate their struggle in the world by giving them a name with a good, positive meaning.

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From this perspective, we learn how critical it is to consistently name our children (and ourselves, for those changing their names for valid reasons) after the patriarchs, matriarchs, and other great figures in Israel's history: Abraham, Isaac, Jacob, Moses, Aaron, Joseph, David, Sarah, Rebecca, Leah, Miriam, Tamar, etc. (Regarding the name Rachel, even though it's a matriarch's name, some of Israel's greats feared difficulties in life due to this name). And not be lured by new, modern names that might lack substance. In any event, one must not initially name a child with a name that has a negative connotation, like "Yamit," "Hanit," "Jordan," etc. However, if named with good intention ("Yamit" meaning sea, "Hanit" meaning encampment, "Jordan" after a river rich in water), worry is unnecessary. As mentioned, a person has the power to direct even such names towards good. However, this isn't as straightforward for names whose letter combinations simply create negative meanings.

The Sages have revealed to us that one of the three merits Israel possessed in Egypt, which led to their redemption, was: "They didn't alter their names." This means they rigorously named their children after the patriarchs, matriarchs, and other luminaries in early Israel. By skillfully ensuring their children's souls connected to those spiritual and esteemed channels that nourished the greats of the nation (names given or corrected through prophecy or divine inspiration), they drew an elevated spiritual influx to their offspring, which supported their children's success and Israel's redemption. Particularly when naming a child after someone specific, they intertwine and associate that child's fortune with theirs, sometimes impacting their destiny for better or worse, as will be explained further.

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The Sages explained that in the verse in Psalms: "Go behold the works of the Lord who set desolations in the earth," there is an embedded wonder about the power of names. As the Talmud notes: "Do not read it as desolations ["shamot"], but names ["shemot"]." This means in the words "Go behold the works of the Lord," the scripture invites people to marvel at the wonders embedded in the arrangement of names and their influence on a person's future and nature.

This provides insight into interpreting the word soul 'N' - 'shem' - 'hashem.' N denotes the fiftieth gate, the highest level of spirit. The letter Hashem represents this world. The word 'shem' in the middle denotes that the letters of a person's name serve as channels for their soul, connecting it to higher realms, and drawing abundance from the N, the fiftieth gate, to the person in this world (Hashem). Particularly according to Rabbi Chida's writing in his book "Pnei David," that the name is given to the person's soul, with the body only using it as ancillary to the soul.

Moreover, the contrasting forces in creation are fire and water. One is spiritual and hot, warming and igniting, while the other is physical and cold, cooling and cleansing, nurturing and vitalizing.

The word 'shem' is composed of the letter Shin, which forms the base of fire, as explained in the book of formation, with its shape resembling ascending flames (further explained in the book of formation's commentary by Rabbi M. Botrill on its three lines), and the final Mem, which stems from water, as detailed there, with its closed and calm shape. (Composed of four joint lines). This remarkable combination of conflicting properties between fire and water descends from above to a person through the letters of their 'shem' given to them, and provides them the ability to balance and combine diverse opposites in human nature suitably.

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