Using non-Jewish Names
The Midrash[1] teaches that the Bnei Yisrael were redeemed from exile in Egypt in the merit of four things; they did not change their names, they did not change their language, they did not speak Lashon Hara and they did not engage in forbidden relations[2].
The Midrash elaborates; They did not change their names, they came into Egypt with the names Reuven and Shimon and they emerged from Egypt with the name Reuven and Shimon. They did not call Reuven, Rufa. They did not call Yehuda, Luliani. They did not call Yosef, Lustus. And they did not call Binyamin Alexsandra.
The Baal Haturim refers to this Midrash, noting that the Roshei Teivos of the opening words of the Parsha ואלה שמות בני ישראל, “and these were the names of Bnei Yisrael, spells שביה – captivity, that even in captivity they retained the names of Bnei Yisrael.
Is there a prohibition in giving a non-Jewish name to a child?
The Mahram Shik (Hungary, 1807-1879) wrote a Teshuva[3] on this topic in which he states that giving a non-Jewish name is a Biblical violation. It is well known that he believed that even adopting last names was counter to Jewish practice. When required to adopt a last name, he took the name שיק which is an acronym for שם ישראל קודש, Jewish names are holy.
He bases his on a ruling of the Rambam[4] who quotes the Pasuk[5] “and I have separated you from the nations to be to Me.” The Sifrei on this verse teaches that one is not allowed to resemble the non-Jews, and one who does so violates a Torah law. The Mahara”m writes that this includes using non-Jewish names.
He notes that throughout the generations, even when facing the harsh exile, the Jewish people were not embarrassed of their names. On the contrary, it was a badge of honour. He writes that the age-old Jewish custom was to name children after one’s ancestors or after Tzaddikim. By giving one’s child a non-Jewish name, it disgraces their ancestors and the Tzaddikim.
As a Halachic argument, he references the ruling of Rabbeinu Tam[6] when asked about a Gett given by an apostate Jew which only included his Jewish name, but not the non-Jewish name that he was known by. Rabbeinu Tam rendered the Gett Kosher, writing “Chalilah to mention a non-Jewish name in the Torah of Moshe and Yisrael”. Even though the accepted Halacha is to include all names by which a person is known by in a Gett including non-Jewish names, we see the severity of using non-Jewish names.
Another Posek who held that it is forbidden to use non-Jewish names is the Rogatchover Gaon, Rabbi Yosef Rosen (Belarus 1858-1936). In the introduction to his Teshuvah[7] he references the Maharam Shik. He rules that whilst using non-Jewish names is forbidden, if the name is a translation or an explanation of a name in Loshon Hakodesh, it is permissible. He basis this on his understanding of the Tosefta[8] and brings numerous other Torah sources to support this distinction.
With this distinction, he explains why Sefardim use Arabic names, as they are translations of names from Loshon Hakodesh. The same would apply to names in Ladino or Yiddish.
It appears that this distinction is not accepted by all opinions. In his commentary to the Midrash quoted above, the Eitz Yosef (Poland, 19th Century), explains that “Rufa” was an abbreviation of Reuven. Alternatively, it means ruby in Roman, which was the stone of the tribe of Reuven on the Choshen. Likewise, Luliani was a Roman form of the word lion, to which Yehuda is likened. The Midrash is thus teaching that even though the Roman name was similar to or an explanation of a name in Loshon Hakodesh, the Jewish people in Egypt still did not adopt these names.
The Maharsham[9] (Galicia 1835-1911) was asked about whether a Shule may use the expensive silk cover for the Chazzan’s Amud, that was donated by a wealthy woman, with her name embroidered in Hungarian on the bottom of the mantel. He rules that if the name was a name in Loshon Kodesh but written in Hungarian letters, it would be permissible. If the name was a non-Jewish name, the mantel should not be used. Since Jewish names was a merit for redemption, the use of non-Jewish names pushes-off the redemption and should not be placed in a holy place where we Daven for Geulah.
Lenient Authorities
Rav Moshe Feinstein[10] wrote that even though using a non-Jewish name is not fitting, it is not forbidden. He supports this with the fact that over the generations many names from other languages became adopted as Jewish names. It is likely that when those names were first used, there would have been a protest, but overtime … that they are now called Jewish names. He notes that this is particularly so with women’s names[11].
He also notes that many Gedolei Hatorah throughout the generations had non-Jewish names. Vidal, Maimon, We also find Talmudic sages with Greek names and Sefardic Geonim with Arabic names. He also lists Tannaim and Amoraim who had names that were Aramaic, such as Rav Pappa, Rav Zevid, Mar Zutra, Mar Keshish, although it is possible that Aramaic has some degree of Kedusha.
In addressing the Midrash, Rav Moshe suggests that the requirement to not change our names etc. was only applicable prior to Matan Torah, when there was no other meaningful distinction to distinguish Jews from non-Jews. After Matan Torah, we have the 613 Mitzvos.
Rav Asher Weiss suggests that the Kepeida of the Midrash is only to not change all 3 things which would cause us to completely assimilate. He also suggests that any prohibition may only apply to using the name in order to resemble the non-Jews. If it is done just for use in business, there is no concern.
Even according to the lenient opinions, whilst there is no prohibition, it is not ideal to use non-Jewish names. According to Kabbalah, the name of a person has a Hashpaah on them. The Gemara teaches that Rabbi Meir would infer a person’s nature from their names[12].
[1] Vayikra Rabbah 32, Shir Hashirim Rabbah 4, Mechilta Bo
[2] The Midrash is often misquoted as teaching that one of the merits was that they did not change their mode of dress. This merit is recorded in other Midrashim – Lekach Tov Vaera, but not in Chaza”l. The Netziv in Haamek Davar that the sage… Ish Mitzri Hitzilanu
[3] Yoreh Deah 169
[4] Laws of Avodah Zarah chapter 11
[5] Parshas Kedoshim
[6] Gittin 34b ד"ה והוא
[7] Tzofnas Paneach 275
[8] Gittin 6:6
[9] 6:10
[10] Igros Moshe Orach Chaim 4:66
[11] According to the Rogatchover Gaon’s Teshuvah, these types of names that are translations of names in Loshon Hakodesh, were never included in the prohibition
[12] Yoma 83b
The Midrash elaborates; They did not change their names, they came into Egypt with the names Reuven and Shimon and they emerged from Egypt with the name Reuven and Shimon. They did not call Reuven, Rufa. They did not call Yehuda, Luliani. They did not call Yosef, Lustus. And they did not call Binyamin Alexsandra.
The Baal Haturim refers to this Midrash, noting that the Roshei Teivos of the opening words of the Parsha ואלה שמות בני ישראל, “and these were the names of Bnei Yisrael, spells שביה – captivity, that even in captivity they retained the names of Bnei Yisrael.
Is there a prohibition in giving a non-Jewish name to a child?
The Mahram Shik (Hungary, 1807-1879) wrote a Teshuva[3] on this topic in which he states that giving a non-Jewish name is a Biblical violation. It is well known that he believed that even adopting last names was counter to Jewish practice. When required to adopt a last name, he took the name שיק which is an acronym for שם ישראל קודש, Jewish names are holy.
He bases his on a ruling of the Rambam[4] who quotes the Pasuk[5] “and I have separated you from the nations to be to Me.” The Sifrei on this verse teaches that one is not allowed to resemble the non-Jews, and one who does so violates a Torah law. The Mahara”m writes that this includes using non-Jewish names.
He notes that throughout the generations, even when facing the harsh exile, the Jewish people were not embarrassed of their names. On the contrary, it was a badge of honour. He writes that the age-old Jewish custom was to name children after one’s ancestors or after Tzaddikim. By giving one’s child a non-Jewish name, it disgraces their ancestors and the Tzaddikim.
As a Halachic argument, he references the ruling of Rabbeinu Tam[6] when asked about a Gett given by an apostate Jew which only included his Jewish name, but not the non-Jewish name that he was known by. Rabbeinu Tam rendered the Gett Kosher, writing “Chalilah to mention a non-Jewish name in the Torah of Moshe and Yisrael”. Even though the accepted Halacha is to include all names by which a person is known by in a Gett including non-Jewish names, we see the severity of using non-Jewish names.
Another Posek who held that it is forbidden to use non-Jewish names is the Rogatchover Gaon, Rabbi Yosef Rosen (Belarus 1858-1936). In the introduction to his Teshuvah[7] he references the Maharam Shik. He rules that whilst using non-Jewish names is forbidden, if the name is a translation or an explanation of a name in Loshon Hakodesh, it is permissible. He basis this on his understanding of the Tosefta[8] and brings numerous other Torah sources to support this distinction.
With this distinction, he explains why Sefardim use Arabic names, as they are translations of names from Loshon Hakodesh. The same would apply to names in Ladino or Yiddish.
It appears that this distinction is not accepted by all opinions. In his commentary to the Midrash quoted above, the Eitz Yosef (Poland, 19th Century), explains that “Rufa” was an abbreviation of Reuven. Alternatively, it means ruby in Roman, which was the stone of the tribe of Reuven on the Choshen. Likewise, Luliani was a Roman form of the word lion, to which Yehuda is likened. The Midrash is thus teaching that even though the Roman name was similar to or an explanation of a name in Loshon Hakodesh, the Jewish people in Egypt still did not adopt these names.
The Maharsham[9] (Galicia 1835-1911) was asked about whether a Shule may use the expensive silk cover for the Chazzan’s Amud, that was donated by a wealthy woman, with her name embroidered in Hungarian on the bottom of the mantel. He rules that if the name was a name in Loshon Kodesh but written in Hungarian letters, it would be permissible. If the name was a non-Jewish name, the mantel should not be used. Since Jewish names was a merit for redemption, the use of non-Jewish names pushes-off the redemption and should not be placed in a holy place where we Daven for Geulah.
Lenient Authorities
Rav Moshe Feinstein[10] wrote that even though using a non-Jewish name is not fitting, it is not forbidden. He supports this with the fact that over the generations many names from other languages became adopted as Jewish names. It is likely that when those names were first used, there would have been a protest, but overtime … that they are now called Jewish names. He notes that this is particularly so with women’s names[11].
He also notes that many Gedolei Hatorah throughout the generations had non-Jewish names. Vidal, Maimon, We also find Talmudic sages with Greek names and Sefardic Geonim with Arabic names. He also lists Tannaim and Amoraim who had names that were Aramaic, such as Rav Pappa, Rav Zevid, Mar Zutra, Mar Keshish, although it is possible that Aramaic has some degree of Kedusha.
In addressing the Midrash, Rav Moshe suggests that the requirement to not change our names etc. was only applicable prior to Matan Torah, when there was no other meaningful distinction to distinguish Jews from non-Jews. After Matan Torah, we have the 613 Mitzvos.
Rav Asher Weiss suggests that the Kepeida of the Midrash is only to not change all 3 things which would cause us to completely assimilate. He also suggests that any prohibition may only apply to using the name in order to resemble the non-Jews. If it is done just for use in business, there is no concern.
Even according to the lenient opinions, whilst there is no prohibition, it is not ideal to use non-Jewish names. According to Kabbalah, the name of a person has a Hashpaah on them. The Gemara teaches that Rabbi Meir would infer a person’s nature from their names[12].
[1] Vayikra Rabbah 32, Shir Hashirim Rabbah 4, Mechilta Bo
[2] The Midrash is often misquoted as teaching that one of the merits was that they did not change their mode of dress. This merit is recorded in other Midrashim – Lekach Tov Vaera, but not in Chaza”l. The Netziv in Haamek Davar that the sage… Ish Mitzri Hitzilanu
[3] Yoreh Deah 169
[4] Laws of Avodah Zarah chapter 11
[5] Parshas Kedoshim
[6] Gittin 34b ד"ה והוא
[7] Tzofnas Paneach 275
[8] Gittin 6:6
[9] 6:10
[10] Igros Moshe Orach Chaim 4:66
[11] According to the Rogatchover Gaon’s Teshuvah, these types of names that are translations of names in Loshon Hakodesh, were never included in the prohibition
[12] Yoma 83b