It is important, however, to understand a fundamental principle. Occasionally, a person’s name has negative implications. Notwithstanding, one of our principles of faith teaches us that every person has the choice to do good or bad. This is the message conveyed by the following passuk (ibid. 30, 15): "ראה נתתי לפניך היום את החיים ואת הטוב ואת המות ואת הרע"—see, I have placed before you today life and good, and death and evil. Several pesukim later, HKB”H concludes by saying (ibid. 19): "ובחרת בחיים למען תחיה אתה וזרעך"—and you shall choose life, so that you will live—you and your offspring. Undoubtedly, HKB”H’s wants us to opt for the good, even if one’s name has negative implications, chas v’shalom. In other words, even in this situation, a person is still capable of overcoming the negative implications of his name and choosing to do what is good and right. This may seem difficult to comprehend. Seeing as a person’s name reflects his true nature, how is it possible for him to overcome its negative connotations?
So, let us explain. Every person has two yetzers—a good inclination and a bad inclination. Similarly, one’s name, reflecting one’s true nature and essence, can be expressed for good or for bad. Sometimes the negative, bad aspect is stronger, and sometimes the positive, good aspect is stronger. In either situation, a person is heavenly endowed with the strength to choose the good over the bad.
We will now present sources for this incredible chiddush. We will begin with the sacred words of the divine kabbalist, Rabbi Menachem Azariah of Pano, z”l, in Asarah Ma’amaros. He explains why HKB”H named the first man Adam, as it is written (Bereishis 5, 2): "זכר ונקבה בראם ויברך אותם ויקרא את שמם אדם ביום הבראם"—male and female He created them. He blessed them and named them Adam on the day that they were created.
Now, the name Adam has two connotations. The first relates to the physical, material world and is related to the word "אדמה" –“adamah.” This reflects the fact that man’s body was formed from the earth, as it is written (ibid. 2, 7): "וייצר ה' אלקים את האדם עפר מן האדמה"—and Hashem Elokim formed man of soil from the earth. The second connotation relates to man’s spiritual nature, as it is written (Yeshayah 14, 14): "אֶֶדַַּמֶֶּה לְְעֶֶלְְיוֹן"—implying that man must strive to emulate HKB”H—the Most High. An example of this is found in the Yerushalmi (Peiah 1, 1): "אבא שאול אומר אדמה לו, מה הוא רחום וחנון אף את תהא רחום וחנון"—Abba Shaul says: I will emulate Him; just has He is gracious and compassionate, so you should be gracious and compassionate.
In keeping with this discussion, HKB”H wished to teach us that a person can choose to actualize the name Adam in a positive manner or a negative manner. He may follow the advice of his yetzer hara and pursue the mundane, earthly pleasures and desires of Olam HaZeh—reflecting the fact that he was formed from the earth—“adamah.” Conversely, he may follow the counsel of his yetzer hatov and aspire to emulate HKB”H by studying Torah and performing good deeds and acts of kindness—reflecting the notion of "אֶֶדַַּמֶֶּה לְְעֶֶלְְיוֹן".
