Bar-Ilan University
Parshat Hashavua Study Center
Parshat Vayehi 5775/January 3, 2015
This series of faculty lectures on the weekly Parsha is made possible by the Department of Basic Jewish
Studies, the Paul and Helene Shulman Basic Jewish Studies Center, the Office of the Campus Rabbi, BarIlan University's International Center for Jewish Identity and the Computer Center Staff at Bar-Ilan
University. For inquiries, please contact Avi Woolf at: opdycke1861@yahoo.com.
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Jacob’s Blessing and its Impact on Given Names
By Yosef Rivlin*
According to many rabbis in later generations, the practice of giving children two names is relatively
new. The name “Ben Oni,” given to Benjamin, is not indicative of conferring two names at birth,
likewise the names of Sarah and the names of Jethro and Moses. The name “Abba” in Abba Saul is
no more than a title, as in the names Abba Yodan, Abba Mari and others, as well.
Rabbi Yehezkel Landau (Prague, 17th century) wrote in a responsum: “To the best of my memory I
cannot recall any place in the Mishna where a tanna or amora is mentioned by two names and both
names are nouns.”1 Likewise, the Hatam Sofer (Germany-Hungary, mid-18th to mid-19th century)
wrote: “Further, it must be said that formerly it was not the practice to call a person by two names at
*
Prof. Yosef Rivlin, Department of Talmud, Bar Ilan University.
1
Resp. Nod`a bi-Yehudah, Tinyana ed., Orah Hayyim 113, s.v., “u-mah she-ratzah.”
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once; rather, this is a recent innovation.”2 Also Moshe Feinstein (20th-century United States) wrote:
“Giving two names together was not done in previous generations.”3
The scholar of names Alexander Beider confirms that this practice only emerged in recent centuries,
and notes that in 18th-century Germany approximately twenty percent of the Jewish population had
two proper names from birth.4 This custom was practically non-existent among Sephardic or
Yemenite Jews.5 The challenge in this field of investigation is to propose a reason why the practice
only began in recent generations and specifically in the Ashkenazi community.
Professor Aaron Demsky, head of the Project for the Study of Jewish Names, suggests a connection
between the development of printing in the 16th century and the incidence of two given names in
Ashkenaz. Many of the double names are taken from Jacob’s blessings to his sons. Thus, for
example, we have the pairs of names Benjamin-Ze’ev, and Judah-Aryeh. Demsky notes another
three categories of double names based on traditional texts, where the two names appear together in
a single verse. One category is pairs of names: “Abraham-Isaac,” taken from the verse, “the G-d of
Abraham, Isaac,…” (Ex. 3:16), or “Jacob-Joseph,” from the verse, “These are the generations of
Jacob, Joseph…” (Gen. 37:2). Another category relates to verbs, adjectives, or nouns: “YoelMoses,” from the verse, “Moses consented [va-yoel Moshe]” (Ex. 2:21), or “Haya-Sarah,” based on
hayei Sarah (“Sarah’s lifetime [Va-yiheyu hayei Sarah],” Gen. 23:1), or “Esther-Malka” (= Queen Esther,
Esther 5:2), and the like. The third category relates to midrashic material.6
The invention of printing, which brought about wide distribution of books, especially the Bible, did
indeed lead to more extensive transmission of written material from generation to generation and
from community to community, material which offered exposure to many first names. Thus it could
2
Resp. Hatam Sofer, Even ha-`Ezer, 2.18. Rabbi Shlomo Luria (Maharshal, 16th-century Poland), in: 16thcentury Poland), in Yam Shel Shlomo, Gittin ch. 4, par. 26, was of the same opinion.
3
Resp. Iggerot Moshe, Orah Hayyim, Part 5, par. 10.
4
A. Beider, A Dictionary of Ashkenazic Given Names, (New Jersey, 2001), Introduction, pp. xlii-xliii; 1-19;
A. Beider, “Methodological Principles for Determining Etymologies of Ashkenazic Given Names,” in: A.
Demsky (ed.), These are the Names, 4 (Ramat-Gan, 2003), pp. 41-76, 68-74.
5
L. Bornstein-Makovetsky, “Shemoteihem ha-Pratiyim shel Yehudei Izmir ba-`Et ha-Hadashah,” in Ve-Eleh
Shemot, Mehkarim be-Otzar ha-Shemot ha-Yehudiim, 3 (A. Demsky, ed.), Ramat-Gan: Bar Ilan University
Press, 2002, p. 23; ibid., “Ha-Shemot ha-Pratiyim shel Yehudei Saloniki ba-Dorot ha-Aharonim,” in Ve-Eleh
Shemot, Mehkarim be-Otzar ha-Shemot ha-Yehudiim, 4 (A. Demsky, ed.), Ramat-Gan: Bar Ilan University
Press, 2004, pp. 24-25; A. Gaimani, “Shemot Pratiyim be-Kehilot Teiman: Mehkar Shemot `al pi Shitrei
Ketubah,” in Ve-Eleh Shemot, Mehkarim be-Otzar ha-Shemot ha-Yehudiim, 1 (A. Demsky, ed.), Ramat-Gan:
Bar Ilan University Press, 1997, pp. 49-61, p. 61.
6
Such as the name Moses-Mordechai, given to a son born on the 7th of Adar, which by legend was Moses’
birthday, and circumcised on Purim. See A. Demsky, “Double Names in the Babylonian Exile and the
Identity of Sheshbazzar,” in Ve-Eleh Shemot, Mehkarim be-Otzar ha-Shemot ha-Yehudiim, 2 (A. Demsky,
ed.), Ramat-Gan: Bar Ilan University Press, 1999, pp. 23-39.
2
have had an impact on giving double names. Nevertheless, we must seek an explanation for the
practice catching on primarily in Ashkenazic communities. Investigation into the classic
explanations, such as gentile influence, family names, and large numbers of children, has not
produced convincing arguments.7
Unique practices among Ashkenazic communities appear to have had a considerable impact,
including adhering to the will of Rabbi Judah the Hassid of Speyer (12th century) regarding the names
of couples planning to marry: “A man should not marry a woman whose name is the same as his
mother’s, or his name the same as his father-in-law’s; and if he does marry such a woman, one of
them should change their name, and then perhaps there will be hope.”8 The impact of this will on
the Ashkenazic communities became evident after it appeared in print in the 16th century. Many
writers of responsa dealt with the said instruction and its validity, the stricter rabbis instructing that one
of the parties joining in marriage should take on an additional name. Clearly, therefore, after
adopting an additional name, that name became an inseparable part of the groom’s or father-in-law’s
compound name. When the next generation wished to commemorate the person memory after his
death, his name would be perpetuated as a double name.9
The difference between Sephardic and Ashkenazic practice regarding names given in honor or in
memory might also be a factor. When Sephardic Jews give a name in honor of a living grandfather,10
they generally do not compound it with another name. But a name given in memory of the deceased
might be compounded in order to commemorate several people. As Rabbi Joseph Hahn of
Frankfurt wrote over four centuries ago, regarding an additional secular name given to Ashkenazic
children after birth, in addition to the religious name conferred on them at birth:
Sometimes the mother and father might disagree over the name…and would reach a
compromise…by one side giving the secular name and the other side giving the
religious name.11
In the past there was also a difference between Ashkenazic and Sephardic communities in the way of
changing the name of a sick person. In Ashkenazic communities, the first name would remain
7
Y. Rivlin, “Matan Shenei Shemot le-Noladim,” in Ve-Eleh Shemot, Mehkarim be-Otzar ha-Shemot haYehudiim, 5, (A. Demsky, ed.), Ramat-Gan: Bar Ilan University Press, 2010, pp. 133-149.
8
Sefer Hassidim, Margaliyot ed., Jerusalem: Rav Kook Institute, 1947, par. 23, pp. 17-19.
9
This surely was not a common occurrence at the outset, but it may have had an indirect impact, with
parents giving their children two names from the start in order to greatly reduce the chance of their
future in-laws turning out to have the same names.
10
Resp. Yabi`a Omer, Part V, Yoreh De`ah 21 states: “It is the practice of the Sephardic Jews to call
newborns after living predecessors, and this is a sign of respect and honor.”
11
Sefer Yosef Ometz, Jerusalem: Ha-Omnim, 1965 (‫ ד"צ‬Frankfurt am Main, 1928), p. 362.
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standing, and the change of name would find expression in adding another name; this could provide
the basis for double names.12
Hida wrote that in Italy it was customary to add the name of an animal in the hope of recovering
from illness.13 In Ashkenaz, as we have said, second names coming from the names of animals were
very common.14 Most often used were the names of animals associated with the tribes in Jacob’s
blessing, mentioned above: Judah-Aryeh, from “Judah is a lion’s whelp” (Gur aryeh Yehudah; Gen.
49:9), or Benjamin-Ze’ev from “Benjamin is a ravenous wolf” (Binyamin ze’ev yitraf; Gen. 49:27).
However, not all the animals mentioned in Jacob’s blessing were taken on as names for people.
The wild ass, or shor, associated with Joseph is quite rare; apparently the strength of a domesticated
animal, not of a wild beast, is what people wished to convey. Likewise, the serpent associated with
Dan does not occur in the index of names, apparently because of the taint of the curse placed on it.
Two other animals underwent a change of name: the ayalah (= hind) of Naphtali was changed to a
related animal, the zvi; hence the common combination: Naphtali-Zvi. Issachar’s ass was replaced
by a bear (dov), yielding the pair of names Issachar-Dov.15 The names of animals also appear in
translation to the vernacular, giving rise to various compound names such as: Naphtali Zvi Hertz
and Naphtali Hirsch; Issachar Baer Dov and Dov Baer; Judah Leib and Aryeh Leib; Benjamin Ze’ev
Wolff and Ze’ev Wolff, and many others.16
The practice of giving two names has been spreading throughout all Jewish communities. Alongside
the wish to commemorate a grandfather or grandmother who had two names, or great Admors and
12
`Arukh ha-Shulhan, Even ha-`Ezer par. 129.68, notes the practice of other communities: “In their days
names were actually changed, removing the former name and giving another name…Thus it appear from
the responsum to a certain Sephardic woman (cited in Get Pashut ‫ וז"ל ע"ד )ס"ק צ"ג‬the get of a person on
his death-bed...and his name was changed, calling him Hayyim. Likewise, ‫ בתשו' מבי"ט‬the name of a
person on his death-bed was changed from Isaac to Hayyim, etc., as cited in ‫[ בב"י‬Even ha-`Ezer, par.
129.18] in these words: a case was brought before ‫הר"פ‬, dealing with an ill person whose name was
changed during his illness, calling him by another name altogether.”
13
Shem ha-Gedolim, letter waw, under Wolff.
14
M. Gross, Shma Garrem, Bnei Brak 2003, pp. 38-41.
15
These last two changes may well have been influenced by translations of the Bible into European
languages, some of which suggest a single word for the two Hebrew words, ayalah and zvi . Some
translations render the text on Issachar, va-yet shikhmo li-sbol (= He bent his shoulder to the burden, New
JPS) with the English verb “to bear,” which may have provided the allusion to Dov or Baer.
16
A. Demsky notes similar influence in other names, such as Ephraim Fischel, playing on the word veyidgu in the blessing to Ephraim (= “may they be teeming multitudes,” Gen. 48:16) and its similarity to the
word dag (= fish). To the many examples presented by Demsky, attesting great desire to rely on a biblical
text although not always taking into consideration content and parsing of the verse according to tropes,
we can add the name Reuben Elizur, derived from the passage on the offerings of the chieftains: “On the
fourth day, the chieftain of the tribe of Reuben, Elizur ben Shedeur” (Num. 7:30).
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prominent religious leaders and their wives who had two names, a new phenomenon has emerged of
giving two names after two people, such as grandfathers on both sides of the family,17 or a
grandfather and an Admor, and the like. In certain circles today it is customary to give a modern
Israeli name alongside a traditional name in commemoration of a relative.18
Regarding these practices, it should be noted that the rabbis of recent times have discussed two
questions:
1) Is the objective of commemorating the name and memory of the deceased accomplished
when the names of several deceased are joined together? Sefer Ikarei ha-Dat by Rabbi Daniel
Tirani (18th-century Italy) says that a son may be named after his father and father-in-law
together.19 Opposing this view, the Hazon-Ish holds that two names after two different
individuals comprise a totally new name in which there is no benefit to either of the
deceased.20
2) Ought two names to be given when one intends only to use one of them in daily life? Sefer
Keter Shem Tov says: “When giving two names, one ought to strive always to call the person
by both names together.”21 However, Rabbi Mordechai Eliyahu is quoted as saying that two
17
Unlike the instance referred to above in Sefer Yosef Ometz, here both names are given together at
birth. In this regard one should mention the testimony of Rabbi Solomon Luria (Maharshal) in whose
time, as mentioned (note 2, above), the practice of giving two names at birth had not yet become
widespread. He tells of an event in his family, where a son was born and each of the child’s parents
wished to name him after their father. One of the grandfathers was called Meir and the other, Yair. In
the end the sides compromised on the name Shneur (Shnei=2, Ur= light, a motif present in both names)
thus hinting at both grandfathers (Yam shel Shlomo, Gittin, loc. cit.).
18
A. Stahl, Motzeh ha-Shemot, Or Yehudah: Dvir, 2005, p. 102.
19
Sefer Ikarei ha-Dat, Florence [‫ ]חש"מ‬1906, Part II, Yoreh De`ah 26.7, p. 75b. Also cited by Rabbi Yosef
Hayyim in Ben Ish Hai, Baghdad: Yehoshua Bekhor, 1912, Second Year, Parashat Shoftim, par. 27, p. 112b.
20
Pe’er ha-Dor, Bnei Brak: Netzah, 1973, Part IV, p. 200. This view is shared by Rav Shakh, cf. Shma
Garrem (note 14, above), p. 211. Apparently Rabbi Bezalel Stern also concurs (Resp. Be-Tzel ha-Hokhmah
I, par. 34).
21
A. Teherani, Keter Shem Tov, Jerusalem: Ginzei ha-Melekh Institute, 2000, 8th Branch, par. 2.9. In a
note he quotes Resp. Teshuvot ve-Hanhagot of Rabbi Sternbuch, I, Yoreh De`ah, par. 608, citing the
Hazon-Ish, that there is no benefit in giving two names. Therefore, if one has no intention of using both,
one should avoid giving two names.
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names may be given from the outset, even though one has no intention of using both in
daily life.22 The same view was expressed by Rabbi Abraham Isaac ha-Cohen Kook.23
Translated by Rachel Rowen
22
E. Levy, Va-Yikra Shemo be-Yisrael, Jerusalem: Yefe-Nof, 2008, pp. 79-84. Rabbi Deblitzki concurs, as is
said in the name of Rabbi Elyashiv, as well. Rabbi Neubirt generally gave his children an additional name
of thanksgiving to the Holy One, blessed be He, for the beneficence bestowed upon him by the birth of a
son or daughter.
23
Resp. Ezrat Cohen, par. 28. He even called his son Zvi-Yehudah, however those who frequented the
rabbi’s house and his close associates attest that Rav Kook was careful always to call his son by both
names.
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