Our next source points out that this does not apply only to the name Adam. In fact, the name of every Jew has two connotations. The great Rabbi of Ropshitz, zy”a, discusses this in Zera Kodesh (Ki Seitzei) based on a precious teaching from the esteemed Rabbi Menachem Mendel of Rimanov, zy”a. He comments on the passuk (Devarim 21, 10): "כי תצא למלחמה על אויביך ונתנו ה' אלקיך בידיך ושבית שביו"—when you will go out to war against your enemies, and Hashem, your G-d, will deliver him into your hand, and you will capture its people as captives. Here is a concise translation of his illuminating insight:
The first letters of the words (Shemos 1, 1): ו'אלה ש'מות ב'ני י'שראל—and these are the names of Bnei Yisrael—are an anagram for שבי"ו. For, a Jew’s name reflects the divine nature of the neshamah within him. Thus, when Yisrael were in galus, the Torah teaches us that “these were the names of Bnei Yisrael” who entered the galus of Mitzrayim. There, the forces of evil prevailed, and their names, reflections of their neshamos, sank in galus, until they were restored by the Almighty. In other words, their names with their inherent qualities were taken captive.
The holy Rav of Rimanov, ztz”l, taught that every Jew has a name of kedushah and contrastingly a name of tumah affiliated with the forces of evil. A tzaddik must address this by requesting that Hashem reveal to him his name that is affiliated with the forces of evil. Then, he will be able to restore that name as well to the realm of kedushah. This is the implication of "ושבית שביו"—retrieving your name from the klipah and returning it to the realm of kedushah.
Let us elaborate. As we have learned, a Jew’s name reflects his essence and inner self. Hence, his name reflects two contradictory, opposite natures—one controlled by the yetzer hatov and one by the yetzer hara. For this reason, the esteemed Rabbi of Rimanov, zy”a, advises a Jew to ask Hashem to help him identify the part of his name affiliated with the yetzer hara. Thus, he can overcome its negative, undesirable influence and restore it to the realm of kedushah to better serve Hashem.
So, indeed, the names of the “meraglim” foretold that they were likely to fail in their mission. Nevertheless, it is also clear that they possessed the power and choice to overcome the negative implications of their names and transform them into names associated with good. For example, we cited above the exposition in the Gemara regarding the name Setur ben Michael: "סתור בן מיכאל, סתור, שסתר מעשיו של הקב"ה, מיכאל, שעשה עצמו מך." In reality, however, he could have chosen to transform his name and activate its positive side. Then, he would have been able to resist the influence and counsel of the other meraglim. As such, his name would have taken on an opposite meaning: Setur, because he refuted (“satar”) the report of the meraglim. Michael, because he weakened them. But since he did not resist the persuasive influence of the other spies, the Gemara expounds his name disparagingly, a reflection of the negative aspect of his name.
Notwithstanding, Chazal teach us that it is not advisable to give a child the name of a rasha. This concurs with another teaching in the Gemara (Yoma 38b) expounding on the passuk (Mishlei 10, 7): "ושם רשעים ירקב"—but the name of the wicked (“reshaim”) will rot. "מאי ושם רשעים ירקב, אמר רבי אלעזר רקביבות תעלה בשמותן, דלא מסקינן בשמייהו"—what is the meaning of: “But the name of the wicked will rot”? Rabbi Elazar said: Rust should grow on their names, meaning that we do not use their names. Rashi explains: A person should not give his son the name of a wicked person, i.e., the name of a wicked person should be like an item that accumulates rust, because it is not used. The reason for this practice should be obvious. A rasha tarnished his name by allowing its negative, bad aspect to prevail over its positive, good aspect. Since the same is liable to occur with anyone given that name, we avoid giving that name.
