Parashat Shelach

The only two mentions of shem in this parasha are in the context of the tribal leaders appointed to spy out the land of Israel in advance of the Israelites’ approach:

וְאֵ֖לֶּה שְׁמוֹתָ֑ם לְמַטֵּ֣ה רְאוּבֵ֔ן שַׁמּ֖וּעַ בֶּן־זַכּֽוּר

These were their names: For the tribe of Reuben, Shamu’a son of Zakur. (Numbers 13:4)

Reuven, the first tribe mentioned, gets his name associated with shem by virtue of his firstborn status. Though he and his tribe lost out on some of the firstborn’s rights due to certain shortcomings, he will forever remain Jacob’s firstborn son.

אֵ֚לֶּה שְׁמ֣וֹת הָֽאֲנָשִׁ֔ים אֲשֶׁר־שָׁלַ֥ח מֹשֶׁ֖ה לָת֣וּר אֶת־הָאָ֑רֶץ וַיִּקְרָ֥א מֹשֶׁ֛ה לְהוֹשֵׁ֥עַ בִּן־נ֖וּן יְהוֹשֻֽׁעַ

These are the names of the men whom Moses sent to inspect the land, and Moses called Hosea son of Nun — Joshua. (Numbers 13:16)

A shem to begin the list of names, and now a shem to recount the list of names. In this instance, Joshua is given the merit to be associated with shem.

Shem is not directly attached to his name here, though his name undergoes a transformation by order, or blessing, of Moses.

This is the second time in the Torah where a person (not G-D) changes someone else’s name — the first time being Pharaoh renaming Joseph to Zaphenath-paneah.

Our rabbis teach us that in the former instance, Pharaoh bestows upon Joseph a new name to recognize his talents and newfound status. In this case, Moses gives Joshua a new name as a prayer for / blessing of courage to stand against the wicked intentions of his peers.