What's in a Jewish Name?

Prologue: Only twice in the Torah do we find the Torah’s use of the language "Lech Lecha." The first appears at the opening of this week's Sedra, the second as the command for Avraham to prepare for the Akeida. Is there a reason for the same unique language twice?

Additionally, the commands of Lech Lecha seemingly parallel Ruth's statements of "B’asher Talchi Ailech". Is there a parallel?

Hagaon Harav Menachem Genack shlita (Beis Yitzchak 5757) notes that there is an important parallel to Ruth. As Ruth was declaring her desire to join the Jewish nation by her statements, so too, Avraham was forming the Jewish nation with the adherence to the word of God. (Perhaps this is the explanation for the Yom Kippur paytan's parallel Anu Amecha V'ata elokeinu instead of Manhigainu) Thus, notes Rabbi Genack, Avraham was really the first Ger and was renamed accordingly.

Similarly, there is a strong connection between the two Lech Lecha statements. During the first one, Avraham was asked by God to give up his past, to follow God. In the second request, Avraham was asked to give up his future by sacraficing it for the name of Hashem. Both tests were opened with "Lech Lecha" going for one's own good, realizing that when his existence, both his destiny and his past, is L'Shem Shomayim, then it is L'tov – it is all good.

Recognizing all that goes into Kiddush Hashem, we take the opportunity to examine a parallel concept in names, this week's involves the Jewish ones entitled:

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What's in a Name?

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The Sefer Chassidim (459) notes that there are some who feel they must take all the precautions they can to avoid the snakes in the road. Rav Yehuda Hachosid continues to note that an example of the above is the Jews whose Goyim who are not worried about calling their children by the child's father's name while the Jews are particular about it. The Pirush Azulai notes that there was a situation where a fellow Mordechai named his son by the same name and it was considered strange.

The Sdei chemed (Ma'arechet chet, note 5) notes that in his town it was common practice to name a child after an older, wiser parent (child for grandparent) implying that there was no Hakpada (requirement) in his town about this. The Chida records many situations where he was called to Sandek at a bris and the young man was named Chaim Yosef Dovid (the Chida's name).

The Sephardim seem to hold that it is a Segula for Arichus Yamim (long life) of the individual who is named for, to have a child named in his honor. They note that at times, there are those who will name a child after a grandparent in order to insure Arichus Yamim. The only thing is, the Chida, a Sephardi Chacham, thought it was strange to name a child with the father's name and he chided the practice.

The Possuk in Divrei Hayamim (1:2:18) notes an instance where an individual changed his daughter's name to Azuva Isha in order to preserve her name as Azuva,. Rashi there notes that the reason this was done was that Caleb (the man naming his daughter) had a wife whose name was Azuva. By adding the name Isha, He was able to call his daughter Azuva, with a whole new name. Thus, one can use the same name for a child if there is an added name in the process. (See Redak, to Sam. I 9:1 and Divrei Hayamim I 8:32) who offer similar points.

Why then are the Ashkenazim so upset about naming children after living parents?? The first answer appears in the Rambam (Hil. Mamrim Chap. 10 and Talmud Torah 5) who notes that if a child were to have the same name as his father, he could not be called by that name by his brothers. The use of a father's first name in his home is a sign of disrespect to that father (See Shach to Yoreh Deah 240). But based on the language of the Sefer HaChassidim, it does not seem to be as big a deal as the Rambam and the Shach seem to make of naming children with their parents names? How then, does one deal with their stringency?

The Mahari Assad (Brought in Sefer Habris 265:15) notes that the answer is simply that the correct way of getting out of calling the child by the father's name is to develop a nickname for the child which is the proper Halachic way around the problem. Thus, you can benefit from the Segula without worrying about other children showing disrespect to their father. Yam Shel Shlomo (Gitten perek 4 sheimos 1) also recommends that one change his son's name if his father is still alive to prevent an impression of disrespect in calling the individual. (The Maharshal allowed one to call his son Avram which could be a bittul aseh <see Internet Chaburah Vayeira 5758> to prevent having 2 Avrahams in the same home.)

Until now, we have discussed the aspects of naming a child for a living parent. What about naming a child with the name of another living relative? The Sefer Habris notes that there is no difficulty with that, neither for men nor women. Sefer Zechira (Vol. 2) disagrees noting that for 2 men it is ok, however, 2 women with the same name living under the same roof invites licentiousness. Hence, one should be careful with female names, not naming two women with the same name in the same home.