The Institute for Dayanim And under the auspices of Beis Horaah in memory of Baruch and Bracha Gross Shemos 5778 391 Dear Reader, This week’s article discusses the nature of names and the halachos pertaining to naming children. Is it permitted to name The Book of Shemos a child with a non-Jewish name? Should two names be given, is defined by Chazal as and what is their significance? Can names be changed? These the book of exile and questions, among others, are discussed below. redemption. It opens with This week’s Q & A addresses the question of using a plunger to the exile of the Children of clear a blocked toilet on Shabbos. Israel in Egypt, continues with their miraculous redemption, and concludes It’s All About the Name with reaching the destiny The book of Shemos opens with the names of the sons of of the Shechinah dwelling Yaakov who descended to Egypt. The Torah’s lists of names, among Israel. which occur not only Shemos but in many parshios across the The exile and redemption Torah (and in particular in the book of Bereishis), shows that from Egypt is among the there is significance in a particular name. Names are important, most central themes of the and the Torah makes a point of recording them. Jewish religion. Aside from We take the opportunity to investigate some of the halachos and the mitzvah of recalling the customs that relate to giving children names. Is it permitted to Yetzias Mitzrayim twice name a child with a non-Jewish name? Should two names be daily, a great number of given, and what is their significance? Can names be changed? mitzvos are performed These questions, among others, are discussed below. with the express intention of remembering the The Importance of Names redemption. The Gemara states that “a name is the cause,” meaning that the Even when the Torah was name of a person has an influence on a person’s inner nature given, the opening words and basic character traits. Chazal also relate the tale of Rabbi are: “I am Hashem, your Meir, who was “particular about names.” G-d, who brought you Rabbi Meir was once traveling together with Rabbi Yehudah and Rabbi Yosi, when the three arrived at an inn. Rabbi Meir found out that the name of the innkeeper was Kiddur. Rabbi ØØ Meir knew that the name was related to the verse “for they forth from the Land of belong to a generation of upheaval,” and that this implied that Egypt.” Hashem does not the innkeeper was a wicked person, Accordingly, Rabbi Meir present himself as the G-d refrained from depositing his belongings with the innkeeper. His who created the world, but companions, who didn’t attach significance to names, deposited as the G-d who brought their money with the innkeeper, who subsequently denied the us forth from Egypt. deposit. Rabbi Yehudah and Rabbi Yosi thereafter conceded the importance of looking into names. What are the central themes that we are to learn Moreover, the Arizal (Gilgulim, Introduction 23) writes that from the foundational tale the name parents give to their child is placed into their minds by Divine influence, in accordance with the soul of the child. of exile and redemption? Parents often consider choosing names a matter of taste, or of The Ramban explains family respect. Although this is also true, one should be aware that the central theme that the matter is also far loftier than it might appear. of Yetzias Mitzrayim is On account of the influence a person’s name has on his inner the belief in the Divine nature and character, Chazal state (Tanchuma, Haazinu 8) direction never ceases to that a person should “name his child with a name worthy of accompany us. From the a tzaddik, for sometimes a name can bring good, or bring ill.” open, revealed miracles It seems that Chazal chose to use the word “sometimes” to of our redemption from indicate that, although a person always retains his free will, his Egypt, we realize that the name can influence the ways he chooses. everyday events that fill The Maggid Meisharim therefore writes that a person whose our lives are also miracles name is Avraham will be inclined toward chessed, Yitzchak – hidden miracles, but towards gevurah, and so on. miracles nonetheless. Together with this theme, May One Use Non-Jewish Names however, is the issue of Based on the above introduction, we can well understand that hakaras ha-tov: gratitude. a person should not name his child with the name of someone The exile began, as the wicked, since this can have a bad influence. Does this principle Torah describes, when also apply to ordinary non-Jewish names? Pharaoh “did not know A short historical analysis will reveal that many Jews, over all Yosef.” The ingratitude of generations, were called by non-Jewish names. Even in the Pharaoh for the salvation Gemara (Gittin 11) we find that, “most of the Jews outside of that Yosef brought Egypt Israel are called by non-Jewish names.” Some of the amoraim was the foundation on themselves were called by names that are clearly not of Jewish which the exile was built. origin, such as Rav Papa, Rav Zevid, and so on. Moshe, in stark contrast, Based on this phenomenon, Rav Moshe Feinstein (Iggros exemplifies the trait of Moshe, Orach Chaim, vol. 4, no. 64) writes that although the gratitude: He could not use of non-Jewish names is not recommended (in Even HaEzer 3:35 he frowns on the practice, calling it meguneh), there is no prohibition against using those names. He adds, as we have bring himself to strike the noted, that many Jewish leaders over the generations were called river Nile, because the by non-Jewish names, mentioning Maggid Mishnah (Vidal) and river had once saved his the father of Rambam (Maimon) as examples. life. Rav Moshe explains that the reason for this phenomenon is that Before reaching the matter after the names are integrated within the Jewish community, of Divine providence, the there is no longer any concern in using them. This is especially Ramban introduces the prominent in Germanic names that were adopted by Jews, and fundamental purpose of effectively became “Jewish” names. man in this world: “The Shut Maharashdam (Yoreh De’ah 199) goes further and writes Upper G-d has no desire that although there is a general prohibition of emulating non- in the creation, other Jews, this prohibition applies only to their dress and custom, than that man should but not to names. By contrast, the Maharam Schick (Yoreh know, and should thank De’ah 169) writes that calling a person by a non-Jewish name Hashem for creating him.” transgresses a Torah prohibition(!) because of the issue of Beyond our belief, the first emulating non-Jews, adding that having a corresponding Jewish fundamental is that we are name for being called up to the Torah does not help. However to know Hashem, and to this position is not generally accepted in halacha. thank Him. In the words Rav Moshe explains that although the Midrash (Vayikra Rabba, of the verse: “It is good to chap. 32) mentions as a virtue of the Jewish people in Egypt thank Hashem.” that they did not change their names (as cited by Maharam Schick in support of his position), it is possible that this virtue In order to find, within was limited to the pre-Torah era. Before receiving the Torah, ourselves, gratitude the names of the Jewish people helped set them apart from towards Hashem, we must non-Jews and avoid assimilation. After we have the Torah, first labor to express our however, the mitzvos of the Torah fulfill this purpose and there gratitude towards our is no longer a need to name children with specifically Jewish fellow man. Saying “thank names. you” is not always easy; A famous and long-standing custom among Ashkenazy Jewry meaning it is still harder. was the Chol Kreisch ceremony, in which a child was given But by teaching ourselves his non-Jewish name to be used in everyday life (the custom the art of gratitude, we will is mentioned by Mahram Mintz of the fifteenth century and by be able to apply the lesson other authorities). Over the years this custom lost popularity even to Hashem. in Eastern Europe, and today it is practiced only by die-hard From thanking Hashem followers of the German tradition. for the “faith of the Naming with Two Names nights,” may we speedily reach the gratitude for the Rav Moshe concludes his responsum by quoting the Midrash “kindness of the day.” (Bereishis Rabba 37:7), which states that whereas in times of yore, names were chosen based on events, concept of changing one’s name (see below), today we should name our children for our which is usually done by adding a name to the ancestors. Based on this, Rav Moshe writes that previous name. it is therefore correct to name a child with the Sometimes, a second name is given that remains name of his ancestors, even if the name is not unused, added just to honor a deceased relative. a Jewish name. It should be noted that a name that is never used Often children are given two names even when is not, strictly speaking, considered a person’s named for an ancestor who had just one name. name. Our names are what we are called by, The question, however, is whether adding extra and not names given to us at birth (or at the names is considered legitimate or does the extra bris).