שם הגדלה לאה ושם הקטנה רחל.
איתא במדרש (קהלת רבה פרשה ז',ג') שלשה שמות יש לאדם,
אחד מה שקראו לו אביו ואמו,
ואחד מה שקוראין לו בני אדם,
ואחד מה שקנה לעצמו.
ביאור הענין, מה שקוראין לו אביו ואמו היינו מה שניכר בצורת הולד מיד כשהוא נולד מה יהיה חכם או טפש עצל או זריז וכדומה, כי בדורות הראשונים היתה זאת החכמה מפורשת בעיני כל, שהיו מכירין בפרצוף הולד מה שיהיו מדות טבעו,
וזה ג"כ שהיה לבן קורא לבנותיו שמות כפי שהיה מכיר בטבעם של כל אחת. שם רחל מורה שאוחזת קנאה ונצחון בלבה, ואינה מוציאה בשפתיה כמ"ש (ישעיה נ"ג,ז') וכרחל לפני גוזזה נאלמה, והיתה קנאתה לשם שמים כמ"ש ותקנא רחל באחותה, ושם לאה היא לשון נלאה שהיתה תמיד נלאה וצמאה לישועות הש"י.
ענין השם שקוראין לו בני אדם היינו מה שרואין עסקיו וטבעו במה הוא משתדל.
ושם שקונה לעצמו היינו מה שמתקן ומרפא החסרון שלו אפילו החסרון שנטבע בו מיום הולדו, וזה פי' הפסוק (משלי ג',ט') רפאות תהיה לשרך היינו להחסרון הנמצא בו משעת הולדו, כי איתא בגמ' (סוטה מ"ה:) שתחילת יצירתו של אדם הוא מטבורו. וזה שאמר ישעיה הנביא [מ"ח,ח'] ופושע מבטן קורא לך,
ע"כ גדול מה שקונה הוא לעצמו, כי מלת שם בכל מקום מורה על שורש החיים, שכל הנפש הוא מדוגל בו.
“The name of the older one was Leah and that name of the younger one Rachel ….” (Bereshit, 29:16)
It is written in the Midrash (Kohollet Rabba 7:3), “A man has three names - one is what his father and mother called him, one is what other people call him, and one is the name he acquires for himself.” “The name his father and mother called him,” refers to the qualities that are recognized in the infant immediately after he is born, if he will be wise or foolish, lazy or industrious, and the like. In the first generations this wisdom was clear and apparent to all; and they would see in the face of the infant the attributes of his nature, and in this way Lavan called his daughters appropriate names according to his understanding of their natures. The name Rachel teaches that she bears jealousy and (the need for) victory in her heart, but does not let this go out of her lips, as it is written (Yesahya, 53:7), “as a lamb [rachel] is silent before its shearers,” and her jealousy was for the sake of Heaven, as it is written, “and Rachel was jealous of her sister” (and wanted to populate the tribes who would bring the Torah to the world).
The name Leah is similar to the word nilei, or exhausted, in that she was always exhausted from the thirst for God’s salvation. Concerning the name that other people call him, this is what others see in his nature and dealings in his chosen occupation. And the name he acquires for himself is how he fixes and heals his deficiency, even those he was born with, and this is the meaning of the verse (Mishlei, 3:9), “it shall be health to your navel,” meaning to the lack that he has from the moment of birth, for it says in the Gemara (Sotah, 45:2), “the beginning of man’s formation is from his navel.” This is as the prophet Yesahya said (48:8), “you are called a sinner from the womb,” as the name he acquires for himself is far greater than the name he was born with. Name always signifies the source of life, as the entire soul is exemplified in it.
Rabbi Shimon ben Yoḥai said: A good name is more beloved than the Ark of the Covenant, as the Ark of the Covenant went only three days, as it is stated: “And the Ark of the Covenant of the Lord traveled before them [three days’ journey to seek out a resting place for them]” (Numbers 10:33), and a good name goes from one end of the world to the other end. From where do we derive it? It is from David, as it is stated: “The name of David went out to all the lands; and the Lord imposed fear of him upon all the nations” (I Chronicles 14:17). A good name is more beloved than priesthood and kingdom, as priesthood and kingdom lapsed, and a good name does not lapse.
The disciples of Rabbi Abba and Abba Tzidoni said in the name of Rabbi Shmuel bar Naḥman: The tribes are more beloved in their death than in their lifetimes, as during their lives, it was not stated: “Six of their names,” while after their deaths, it is stated: “Six of their names” (Exodus 28:10).
Rabbi Yehuda said: Miriam and Yokheved were the midwives of the Israelites. As it is written: “The name of one was Shifra and the name of the second was Pu’a” (Exodus 1:15). Shifra, this is Yokheved, who would tend to [mishaperet] the children. Alternatively, it is because she procreated [shepara verava]. Alternatively, it is because the Israelites procreated due to her. Alternatively, it is because they bettered [shiperu] [the Israelite women] with mitzvot and good deeds. Alternatively, Shifra [is the name given her] as praise [of her character], as it is stated: “With His breath the heavens were calmed [shifra]” (Job 26:13).
Pu’a, this is Miriam, as she would make a comforting sound [po’a] to the woman, and the child would emerge. Alternatively, Pu’a, as she would cry [po’a] and weep over her brother Moses who was cast into the Nile, as it is stated: “His sister stood at a distance” (Exodus 2:4). Alternatively, Pu’a, as she revealed [hofia] the actions of her brother. Alternatively, as she stood boldly [pa’at] before Pharaoh and said to him: ‘Woe to you on the Day of Judgment.’
It is taught: A man is called by three names; one that his father and his mother called him, one that others called him, and one that he is called in the book of his lineage. The book that the Holy One blessed be He wrote, which spans the time from Creation until the culmination of all the generations. One’s name in that book expresses the purpose for which one was created (Midrash HaMevo’ar).