What's in a Name?

Shemot

Exodus 1:1 - 6:1
Précis: With this parasha, we begin the second book of the Bible, Exodus. In Hebrew, the title for this book is “Shemot” (“names”) because the first verses begin with a listing of “names” of the Israelites who came down to Egypt with Jacob, Joseph, and the rest of the family.

A new Pharaoh has arisen who “does not remember Joseph.” He afflicts the Israelites and orders the killing of all male children. A Levite male child is born, is hidden by his parents, and is sent down the river in a reed basket where he is found by Pharaoh’s daughter. He is subsequently identified as Moses.

Nothing appears in the text about Moses’ childhood, other than that he is raised in the house of Pharaoh. As an adult, Moses witnesses a taskmaster beating a Hebrew, and slays the taskmaster. Next, he witnesses a fight between two Hebrews. When he attempts to intervene, one mentions Moses’ killing of the Egyptian. Fearing disclosure, Moses flees to the desert.

There, Moses becomes a shepherd in the camp of Jethro, a Midianite “priest.” He encounters the burning bush and learns God’s “name.” Moses receives his charge to free the Israelites and is provided with signs to authenticate his mission. Before leaving Jethro, Moses marries Zipporah. Moses and his brother Aaron go before Pharaoh and ask that the people be freed to worship God in the desert. They are refused, and the burdens are increased on the slaves, who become angry with Moses for his interference. The parasha ends with God telling Moses, “You now will see what I will do to Pharaoh.”

Exodus 1:1 “These are the names of the sons of Israel who went down to Egypt with Jacob, each with his family....”

We begin our review of the second book of the Torah by focusing on its Hebrew name: Shemot (names). A well-known midrash (Midrash Tanhuma, Parshat VaYakhel 1) tells us: “There are three names by which a person is called: one which their parents call them, one which people call them, and one which they earn for themselves.” It is our responsibility to find our “real” name.

The first verses of Shemot contain a listing of the names of those who went “down” to Egypt, and forces us to focus on “names.” After this focus on names, it is surprising the the narrative which immediately follows is devoid of names. A “certain man” of the house of Levi went and married “a woman” of Levi. She gives birth to “a son” and hides “him” for a period of time. “He” is placed in a basket and found by “the daughter” of Pharaoh while “his sister” watches.

It is only later that we learn the names of Amram, Jocheved, and Miriam. Pharaoh’s daughter remains unnamed in the text. Even Pharaoh remains unnamed. We learn that the baby is named “Moshe” meaning “I drew him out of the water.” But it can also mean “one who draws out.” Moshe will “draw out” the Israelites from Egypt, and he will “draw out” the very name of God [cf., “Ehyeh-Asher-Ehyeh;” "I am that I am" (Exodus 3:13–15]).

Why is it that the names of these major characters are not immediately mentioned, as is the "normal" way in which Biblical narrative proceeds? Perhaps the absence of names underscores that all is proceeding according to God’s plan. He is the “unnamed” actor in these pivotal events.

If, as suggested at the outset, we have a responsibility to find our “real” name, we should recognize that it is also our responsibility to find that hidden “Name” (God) which influences our lives as well.