Halachically Speaking

Volume 2 Issue 9
Compiled by Moishe Dovid Lebovits
Reviewed by Rav Ben-zion Schiffenbauer Shlita
Piskei Horav Yisroel Belsky Shlita
Naming A Child
Reviewed by Horav Yisroel Belsky Shlita

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A person’s name is so important that depending on which name he is given, that will inevitably have an
effect as to whether he will be a good or evil person.1 R’ Shamshon Refoel Hirsch zt”l said that shem comes
from the word shum. When someone is given a name it has a profound effect on his essence. 2 The Gemorah
in Berochos3 states “that a name given to a person determines one’s lot in life.” Some seforim state that when
one gives a name it is considered as if he received nevuah from Hashem.4 The Yalkut Shmonei5 writes that if
we would have the merit, Hashem would name all children. The name which one gives to his child is the
name of his neshama.6 The Noam Elimelech7 explains that when a person is sleeping it is easier to wake him
up by calling out his name than by shaking his body. The reason is because when a person goes to sleep, his
neshama departs and by calling out his name the neshama returns and he wakes up.

The Right To Call A Name

Parents have the merit to name their child (as previously mentioned, the name the parents give comes from
Hashem).8 Some seforim state that one should not let anyone else name their child; 9 however, others permit
such a practice.10 There are different minhagim as to who has the right to name the first child. Many have the
custom that for the first-born child, the mother has the right to name the child after whomever she wishes and
the second child’s name goes to the father. 11 Some say the reason for this is because the bond between the
daughter and parents is weakened, when she gets married, because she leaves her home, and now her
responsibilities are to her husband. In order to strengthen this weakened bond, the first child is named from

1
Refer to Gemorah Shabbos 49a, Medrash Tanchuma Parshas Hazinu 7, Sefer Chassidim 244, Orach Chaim Hakodesh Bamidbar
25:24, Sfas Emes Vayeishev 650, Chofetz Chaim Bereishis page 40, Ziv Hashe’mos pages 16-17, Keser Shem Tov footnote 4, Keroei
Shmo pages 37,39,41, V’korei Shmo B’Yisroel page 14.
2
Bereishis 2:19. Refer to Maharal Gevuras Hashem 43:page 165.
3
7b, see Maharsha, Ein Yaakov, see Rabbeinu B’Chai Toldos 25:25:page 86 (old).
4
Refer to Pnei Yehoshua Berochos page 5 (old), Tzlach page 26 (new), Arugas Habosem O.C. 218, Taamei Haminhagim 929: k.a.
page 397, Sefer Habris page 319, V’korei Shmeo B’Yisroel page 27, Otzer Habris 1:page 327, Teshuvos V’hanhugos 4:228, V’elah
Sh’mos page 176.
5
Yeshaya 449.
6
Noam Elimelech Parshas Shemos page 30b, Bnei Yissochor (chodesh Nissin tiul b’pardes drush 10, Keduash Levi Toldos “v’nvaer,”
Taamei Haminhagim shabbos 396 kuntres achron 94:page 180, Torah L’shma 522, Ben Yehuyada Tannis 11a page 242 (new).
7
Parshas Shemos page 30b.
8
Refer to Rus Rabbah 7:3, Koheles Rabbah 7:1:3, Keroei Shmo pages 93-94.
9
Refer to Taamei Haminhagim 929 kuntres achron pages 396-397.
10
Keser Shem Tov 1:2:page 37:footnote 8, see Otzer Habris 6:3:7:footnote 13.
11
Refer to Ramban Bereishis 38:5, Keser Ephraim 39, Nachal Kedumim Yisro 18:4, Lekutei Maharich “seder hamilah” page 126b,
Igros Moshe Y.D. 3:101, Ziv Hashe’mos 1:7, Keroei Shmo pages 95-97, Otzer Habris 1:6:3, Kiesei Eliyahu page 129.

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 Halachically Speaking

the mother’s side of the family. 12 Others say the reason is because in many cases the young man learns after
the wedding and is supported by his in-laws, so to show hakaras hatov, the right to name the first child goes
to his wife’s family.13 The custom to name the first child after the mother’s side is the custom of most
Ashkenazim.14 Others have the custom that the father has the right to name the first child after someone from
his side.15 Some say the custom dates back to the time when Yehuda named his children.16 This seems to be
the custom of the Sefardim.17 Some have the custom that the names of boys go to the father, and the names of
girls go to the mother.18

Discussing The Name

The naming of a child should not bring any type of machlokes in the family because it is a danger to the
child.19 Although according to the basic premise of the law, there is no concern with discussing the name
beforehand, nonetheless, the custom is that one should not discuss the name with family members before the
name is actually given.20 Some say the reason is because discussing the name beforehand is an eiyan hara “a
bad eye.”21 There is a discussion in the poskim if one is permitted to write the child’s name on the birth
certificate prior to giving the child his /her name (see footnote).22

When To Name The Child

12
Keser Ephraim ibid.
13
Keroei Shmo page 95. This would not apply so well today since in many situations both sides help out. (Chazon Yeshaya page 132).
14
Refer to footnote 11, see V’elah Sh’mos page 178.
15
Leket Yosher Y.D. page:52, Sdei Eretz Y.D. 22, Ikrei Da’as Y.D. 3:26:7, Otzer Dinim U’minhagim page 422, Yabea Omer Y.D. 5:21,
Keroei Shmo pages 97-102, Otzer Habris 1:6:3, Sefer Habris page 319, Ziv Hashe’mos 1:3:page 21, Keser Shem Tov 1:3:1:page 42
footnote 11, Emes L’Yaakov Vayetzeh page 171, Doleh U’mashka page 353, see Ben Ish Chai Softim 2:27. The Chazon Yeshaya pages
139-132 maintains that the main custom is that the father has the right to name the first child.
16
Da’as Zekanim M’balei Tosfas Bereishis 38:5.
17
V’elah Sh’mos page 178.
18
Ziv Hashe’mos 1:8.
19
Yosef Ometz page 362, Reishis Chuchma shar kedusha 2:16:page 297 (new), Tziporon Shmeir 186, Kaf Ha’chaim Y.D. 116:107,
Zocher Habris page 146:21, Keroei Shmo page 100, Sefer Habris Page 320:28.
20
Refer to Teshuvos V’hanhugos 3:297, Keser Shem Tov 1:4:6:page 57, Keroei Shmo pages 65 quoting the opinion of Horav Elyashiv
Shlita, and page 348, Ziv Hashe’mos 2:1. The minhag is that a husband and wife discuss what name to give before the child is born.
(V’elah Sh’mos page 117).
21
Avnei Yushfei 1:196:6, see V’elah Sh’mos page 177 quoting the opinion of Horav Chaim Kaneivesky Shlita.
22
Horav Yisroel Belsky Shlita and others are lenient. Refer to Igros Moshe E.H. 3:35, E.H. 4:102, Otzer Habris 1:page 329, Keroei
Shmo pages 65-66, Ziv Hashe’mos 2:2. This is whether one writes the Jewish name or the English name. (Horav Yisroel Belsky
Shlita). It seems that many have the practice to take a sonogram and find out the gender of the child. Although many do it, one loses
out on two advantages. One the excitement, and the other is that “beracha is only found on something that is hidden form the eye.”
(Gemorah Taanis 8b, Tosfas “elah,” Sefas Emes Tannis 8b:page 218(new), Bava Metzia 42a, Maharsha page 14, Rabbeinu B’Chai Ki
Sisa pages 311- 312 (Kook), Nachlas Moshe page 292, Otzer Meforshei Hatalmud pages 848-849, Shulchan Aruch O.C. 230:2, Aruch
Ha’shulchan 230:5, Piskei Teshuvos 230:3, Mishchas Shemen 3:35). (Horav Yisroel Belsky Shlita, see Medrash Rabbah Koheles 11:5
(new print), Bereishis Rabbah 65:12 refer to Yad Leyoledes 2:page 26:6, Shevet Ha’Kehusi 1:317:8, Sheilas Rav 1:page 63:2, Veyalu
Lo Yuvol 2:page 173:35-36, V’ein Lumo Michshal 5:page 179:5, Kovetz Bais Hillel 13:page 90-91, Oleinu L’shabe’ach 5:page 447.
Whether or not one may buy things for an unborn child is dependent on ones hergesh if one feels that by doing so it will cause ayin
harah then he should not buy anything, if one feels that by doing so no ayin hara will come then buying is permitted. (Horav Yisoel
Belsky Shlita, see Shulchan Aruch Hamikutzar 4:page 319:19:footnote 58, V’ein Lumo Michshal 2:page 322, Asei Lucha Rav 6:pages
300-302, Bais Hayehudi 10:page 170).

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 Halachically Speaking

Many reasons are given as to why the custom is to wait until the bris to name a newborn (male).23 Some say
the reason is because the name should be given at the time a mitzvah is being performed.24 Others say that
before the bris, a child is an orel and is tamei, and that it is not the appropriate time to give a name to the
child.25
According to Horav Moshe Feinstein zt”l26 and other poksim, if a newborn is not well, and people would like
to recite tehillim and the bris is postponed, the naming of the baby should be done immediately. Others
maintain that one should wait until the bris if it will take place within a reasonable amount of time. 27 If the
above scenario takes place, one may make a mi’sh’berach for the child and say tinuk/tenokis ben/bas plonis
bas ploni.28 There are many different customs as to the proper time to name a girl. 29 Some give the name the
day the baby is born even without receiving an aliyah.30 Many have the custom to wait until Shabbos,31 when
the father gets an aliyah. Some give the name, at the earliest possible time that the father can receive an
aliyah.32 Others wait until the first Shabbos that the mother can go to Shul,33 while others give the name a
month after the baby is born.34 Each one should follow his own custom, and if one has no custom, he should
consult with his Rav.35 When naming a girl one should make a seuda,36 and others say one should make a
kiddush on Shabbos.37 Some say it should be on the day that the baby is named. 38 However, the custom is that
a kiddush can take place whenever it is convenient for the parents.39
23
Refer to Bereishis Rabbah 14:8, Yalkut Shmonei Bereishis 81, Shach Y.D. 265:6, Aruch Ha’shulchan ibid 18, Sefer Matamim page
87 (new), Igros Moshe E.H 3:35, Ziv Hashe’mos 2:3 in depth, Tzitz Eliezer 18:54, Keroei Shmo pages 59-60, Bnei Tzyion 11, Yad
Leyoledes pages 56-57 (biurim), Oz Nedberu 13:73, Divrei Shalom 6:25, V’elah Sh’mos page 183. Some say before the bris it is not
recognizable that he is a Jew so how can a name be given. (Keser Shem Tov 1:4:1:footnote 14:pages 46-49). Some give it before the
bris (Sefer Chassidim (1140):page 568, Avudraham Hilchos Berochos shar 9:pages 356-357, see Maharam Brisk 2:7.
24
Keroei Shmo page 63, see Otzer Habris 1:6:2:2-3.
25
Mamer Kesei Eliyahu (Kol Bo), pages 22-23, Zocher Habris page 73:18, V’korei Shmo B’Yisroel pages 32-33, Tzitz Eliezer ibid,
Betzel Hachuchma 6:10, Chazon Yeshaya page 469. When one gets his bris milah his neshama completed therefore we wait until the
bris to give the name (Otzer Habris 1:page 330).
26
His opinion is quoted in Kovetz Asah 4:page 236, V’elah Sh’mos page 183, see Oz Nedberu 7:73, Ziv Hashe’mos 2:7, Yad L’yoledes
16:footnote 4, pages 57-58 (biurim), Keroei Shmo page 68 quoting the opinion of Horav Fisher zt”l, Keser Shem Tov 1:4:5:footnote
19:pages 55-56, If a child does not cry when born some say a segula is to name the child immediately (Keser Shem Tov ibid:footnote
20:page 56).
27
Refer to Orchos Rabeinu 1:page 336:15, Teshuvos V’hanhugos 1:494, Keser Shem Tov 1:4:3:footnote 16, Be’er Sarim 3:77:1, Oz
Nedberu 13:73.
28
Horav Yisroel Belsky Shlita. For the correct nusach of the mi’sh’berach refer to Igros Moshe O.C. 4:67.
29
The Pela Yoetz (bas pages 65-66 new) speaks strongly against those who praise woman who give birth to boys but laugh and make
fun at those who give birth to girls. In earlier years the custom was to give the name of a girl in the house at a ceremony called
cholkreish. (Refer to Sharshei Minhag Ashkenaz 1:pages 435-439 in depth).
30
Refer to Igros Moshe E.H. 3:35, Tzitz Eliezer 13:20, Darchei Chaim V’Sholom 219, Yad L’yoledes page 185, Keser Shem Tov 1:5:2,
Otzer Habris 1:6:2:5:pages 331-334.
31
Refer to Drisha Y.D. 360:2, Magen Avraham O.C. 282:18, Taamei Haminhagim 929 kuntres achron, Ziv Hashe’mos 3:15:7, Chazon
Yeshaya page 469, Teshuvos V’hanhugos 1:609, see Haelef Lecha Shlomo E.H. 21, Emes L’Yaakov Y.D. 265:footnote 174, V’yalu Lo
Yuvol 2:page 141, the Sefer Halichos Beisa 13:13:1 says this is the custom. (Refer to Mishmeres Shalom 20:2). Some say the reason
is in order to publicize the birth and to make a mi’sh’berach for the mother and child.
32
Sefer Matamim (new) krias hatorah 26:page 157, Kesei Eliyahu page 126, Minchas Yitzchak 4:107, Keroei Shmo pages 73-74,
V’korei Shmo B’Yisroel page 32.
33
Sefer Matamim Hachodesh (new) yoledes 2, Ziv Hashe’mos 3:10.
34
Refer to Keser Shem Tov 1:5:4:footnote 26:pages 63-64, the Emes L’Yaakov O.C. 290:footnote 316 says the reason for the seuda at
this time is because the child is no longer a nefel. Refer to Sharshei Minhag Ashkenaz 1:pages 441-444.
35
Refer to Minchas Yitzchok ibid, Horav Elyashiv Shlita maintains that one can name his girl whenever it is convenient (Keroei Shmo
page 79).
36
Taamei Haminhagim 929 kuntres achron, Mishmeres Sholom 20:2:footnote 2 says it is a seudas hodah, Aprikasna Dyana 1:123,
Halichos Beisa 13:14, Ziv Hashe’mos 3:12:footnote 14.
37
Minchas Yitzchok 4:107. Refer to V’korei Shmo B’Yisroel pages 128-129.
38
Keroei Shmo page 82. Refer to Be’er Moshe 8:33 who says you should give mezonos after naming the baby if it is during the week.
39
Opinion of Horav Fisher zt”l quoted in Keroei Shmo page 82.

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 Halachically Speaking

If A Mistake Was Made When Calling The Name

If for whatever reason at the time one names his child the name was erroneously given, then the name may be
changed.40 Some say that one should add another name instead of changing the name given at the bris etc.41 If
the one calling out the name said the wrong name then the name may be changed to the correct name.42
Two Names
The custom to call a child by two names is a relatively new custom.43 The Nodah B’Yehuda44 maintains that,
“with my weak memory, I cannot recall a single instance in Shas, that a Tana or Amora should have two
names.” Others argue with this premise.45 Horav Yaakov Kamenetsky zt”l46 said the possible source of
naming a child after two people, may be the fact that a husband and wife could not agree on one particular
name to give their child, so they decided to give two names. The Chazzon Ish is quoted as saying that if one
names a child with two names, each name after a different person, it is considered as a third independent
name, and may not be considered as if he named the child after any of the deceased people. 47 Nonetheless,
the minhag is to name a child with two names after two different people. 48 The Chazzon Ish is also quoted as
saying that if one names a child with two names, but does not plan on calling the child by both names, then
he should not name the child with two names, rather he should be named and called by one. 49 However, the
minhag is not like this.50

Naming After Parents/Ancestors

The Medrash51 says in earlier times when people were sufficiently familiar with their lineage, they would
name their children based on events. However, today people are no longer familiar with their history so we
name after parents and ancestors.52 Calling ones child after his parents is fulfilling the mitzvah of kibud av
v’em.53

Naming A Child After People That Are Living

40
Refer to Darchei Teshuva Y.D. 115:48, Keroei Shmo pages 222-223, see Bais Naftali 63. Ziv Hashe’mos 14:1:page 65.
41
Maharam Brisk 2:7, Zocher Habris page 144:13, see Keroei Shmo pages 223-224. (Yad Eliezer 111, Yehuda Yaleh 2:106).
42
Ziv Hashe’mos 14:2:page ibid.
43
Igros Moshe O.C. 5:10, Ziv Hashe’mos 11:1, Keroei Shemo page 149 this is the custom today (Horav Elyashiv Shlita), on the other
hand Horav Moshe Feinstein zt”l maintained that in most places the custom is not to name a child with two names ( Igros Moshe O.C.
5:10:3). Refer to Zocher Habris page 144:11 who says the custom is to name a child with two or three names.
44
Orach Chaim Tanina 113. Refer to Yam Shel Shlomo Mesechtas Gittin 4:24, Chasam Sofer E.H. 2:18, Maharam Brisk 2:7, Sefer
Habris page 314. Some say if you have no reason to give a child two names then one should not do so. (Keroei Shmo page 348).
45
Refer to Maharik 98, (page 197 new), Sdei Chemed chosson kallah 7:pages 24-25, Mareches get 36:6:page 213, Aruch Ha’shulchan
E.H. 129:12, Keroei Shmo pages 147-148.
46
Emes L’Yaakov ibid:footnote 172.
47
Arugas Habosem O.C. 218, Avnei Yushfei 1:196:3, Rivevos Ephraim 1:109, Ziv Hashe’mos 11:6:footnote 8, Keroei Shmo page 150,
Derech Sicha pages 29-30, Sheilas Rav 1:13:8, Taam V’das Vayechei page 264, Teshuvos V’hanhugos 4:228, Orchos Rabbeinu
1:page 250, this was the opinion of Horav Yaakov Kamentsky zt”l and Horav Pam zt”l.
48
Horav Yisroel Belsky Shlita, see Shevet Ha’kehusi 6:473, Chazon Yeshaya page 465:footnote 1, Avnei Yushfei ibid.
49
Teshuvos V’hanhugos 1:608, 3:297, 4:228, Ziv Hashe’mos 11:11, Sheilas Rav 1:page 67:8, Tama D’kra (hanhugos of the Chazon
Ish 31), see Shol U’Mesihiv 1:76, Ben Ish Chai Softim 2:27, Opinion of Horav Pam zt”l as well. Horav Pam zt”l said if one wants to
name his child with two names but only call him with one, nonetheless, once a month he should be called by two names. (He was
referring to a girl, because a boy gets aliyahs etc). One should not give a name to a child that he will be embarrassed of. (Tama D’kra
ibid quoting the opinion of the Chazon Ish ).
50
Horav Yisroel Belsky Shlita. Refer to V’elah Sh’mos page 182 quoting the opinion of Horav Chaim Kanievesky Shlita.
51
Bereishis Rabbah 37:7, Shemos Rabbah 1:33, Keroei Shmo page 103-104, See Chelkes Yaakov 2:120.
52
Refer to Torah Temima Bereishis 32:11.
53
Refer to Sdei Chemed macheres chof:194, Oz Nedberu 13:72, Teshuvos V’hanhugos 3:29, 4:228, Shemiras Haguf V’hanefesh
154:footnote 12 in depth, Keorei Shmo page 104, quoting the opinion of Horav Elyashiv Shlita.

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 Halachically Speaking

The custom among Sefardim is to name their child after a person that is living. 54 They consider it arichas
yamim to do so.55 Some Temanim name their child with the same name as one of the newborn’s parents. 56
The custom of Ashkenazim is not to name their child after people that are still alive. 57 The seforim say that
doing this is a zechus for the deceased person.58 Some say the reason is because when naming after a living
person it is implying that one is waiting for the living person to die chas v’sholom.59 Horav Yehuda
Ha’chassid60 said that goyim name after living people, but yiddin should refrain from such practice.

Naming A Boy After A Deceased Female And Vice Versa

There are many names which can be used both for a male and a female. For example; Simcha and Yona. We
find that many male newborns are named after females and vice versa. 61 For example, Tzvi becomes Tzivya,
Boruch is called Beracha.62 Some say one may call a male after a female, if the name is changed into
masculine form. Others say that a male may be given a female name, but a female should not be given a male
name.63

Giving A Name Based On Events

Many people have the custom to name their child after events. For example, if a child is born on Rosh
Hashana one would call him Yitzchok,64 and if a child was born on Chanukah, one would name him
Mattisyuhu,65 if he was born on Purim, Mordechai, and for a girl Esther.66 A male child that was born on
Shabbos would be named Shabsi.67 If one has a child who is born on a week that Moshe and Aaron are
discussed in the Parsha one might consider naming their child after them.68 If a male is born on Tisha B’av,
some name the child Menachem or Ben-zion.69

Naming After A Tzaddik

54
Yabea Omer Y.D. 5:21, Yalkut Yosef soveh simchas 2:10:2:footnote 2 in depth, Keroei Shmo page 108, Shemiras Haguf V’hanefesh
ibid:footnote 11 in depth, Otzer Habris page 339.
55
Keroei Shmo ibid, see Tzon Yosef 141, Keser Shem Tov 1:3:2:1, Ziv Hashe’mos 10:2.
56
Refer to Otzer Habris page 340:footnote 5.
57
Yehuda Yaleh Y.D 1:247, Zocher Habris page page 72:3, 144:12, Yabea Omer ibid, Ziv Hashe’mos 10:1, Betzel Hachuchma 3:108,
Keser Shem Tov 1:3:1:1, Sefer Habris page 315. This can explain why by yizchor the ones who have living parents walk out. Since
many times one is named after a deceased relative, at yizchor when that name is mentioned it might arouse the satan to have a
negative effect on you as well, therefore one walks out at yizchor. (Otzer Kol Minhagei Yishurin pages 248-249). Horav Elyashiv
Shlita permitted a Sefardy to name a child after him. (V’elah Sh’mos page 180).
58
Sdei Chemed 2 mareches chof:104:page 203, Teshuras Shai 5, Avnei Yushfei 1:196:2, Rivevos Epraim 1:109, Sefer Habris page 315,
Horav Chaim Kanievsky Shlita maintains it is a zechus for the child and the deceased person does not have any zechus because of it.
(Derech Sicha page 30).
59
Sefer Chassidim 460:page 315.
60
Sefer Chassidim 460:page 315.
61
Refer to Pri Hasadeh 3:17, Tzitz Eliezer 13:49:13, Keroei Shmo page 187, Otzer Habris 1:6:11:1, Ziv Hashe’mos 5:footnote 4.
62
Tzitz Eliezer 11:56. Chazon Yeshaya page 467.
63
Shol U’mashiv 3:85, Punem M’eros 2:89, Divrei Malkiel ibid, Tzitz Eliezer 13:49:13:2, Otzer Habris ibid, Ziv Hashe’mos 5:footnote
3, Velayu Lo Yuvol 2:page 142, see Tzitz Eliezer 11:56. If one changes the name a little then it would be permitted (Yalkut Yosef
ibid:page 84, the Mishmeres Shalom 20:1 argues).
64
Sefer Habris page 317:19, Keroei Shmo page 128.
65
Ziv Hashe’mos .18:7.
66
Tashbatz 3:8, Zocher Habris page 144:15, Ziv Hashe’mos 18:8.
67
Ziv Hashe’mos 18:3, see Yufei Leleiv hashmutos to O.C. 559:1.
68
Ziv Hashe’mos 18:2, Teshuvos V’hanhugos 3:297, Avnei Yushfei 1:196:2.
69
Refer to Tashbatz 3:8, Ziv Hashe’mos 18:12.

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 Halachically Speaking

Many have the custom to name their child after a tzaddik.70 Some say by doing this the name of the tzaddik is
a zechus for the child to be a yira shomayim etc.71 If one is a descendant from a tzaddik, he should choose to
name his child after that tzaddik, and hopefully the child will follow in the tzaddik’s footsteps.72 The Noam
Elimelech73 says that a spiritual connection is created between the neshama of the newborn and the neshama
of the tzaddik, and this will have an impact on the child’s life.

Naming After A Person Who Dies At A Young Age

The Maharshal74 writes that people do not name their child Yeshayahu because he was killed at a young age.
Instead people call the child Yeshaya. The custom is that we do not name a child after someone who died at a
young age.75 However, if a tzaddik or parent died at a young age, it is permissible to name one’s child after
them.76 Some say the custom of not naming a child after a person that died young is only if the person was
chas v’sholom killed, and did not die a natural death. 77 If one died a natural death, but did not have children,
his name should not be used.78 One may name his child after a person who died in the Holocaust, even if he
died young,79 while others maintain that a name should be added.80 Some say that the age which is considered
dying young is before fifty,81 while other say the age is sixty years old.82

Using A Name Of Hashem

One is permitted to name his child a name that has some letters of Hashem’s name in it.83 For example, one is
permitted to name his child, Emanuel or Nesanel, even though they contain an Alef and Lamed. Some say the
reason why it is allowed is because these names are names of people and not names of Hashem.84
Nonetheless, some are careful not to write the alef and lamed together rather they put a dash between them,
or they do not write the last letter. 85 Others maintain that it is permissible to write out the name fully. 86
Shalom is a name of Hashem,87 therefore it should be treated with more kedusha than other names. One may
not greet someone in an inner bathhouse by calling out Shalom.88 Many are lenient with this and simply drop
70
Gemorah Shabbos 134a, Oz Nedberu 13:73, Minchas Elazar 4:27. Refer to intro to Igros Moshe O.C. 5:page 7. The mother of the
Bnei Yissochor went to the Noam Elimelech when she was expected the Bnei Yissochor and asked him what to name her child. He said
name it after me. She was reluctant since he was still alive. She named him Tzvi Elimelech instead. The Noam Elimelech found out
and said Tzvi is not Melech. If you would have named your child after me he would have been exactly like me, now he will be only
half of what I am. (Life of the Bnei Yissochor 1:pages 20-21).
71
Minchas Elazar 4:27.
72
Teshuvos V’hanhugos 3:297.
73
Parshas Bamidbar page 68b.
74
Yam Shel Shlomo Gittin 4:31, see Rama E.H. 129:26, Chasam Sofer E.H 2:25, Shemiras Haguf V’hanefesh 154:footnote 1 in depth.
75
Sefer Chassidim 244, Zocher Habris page 72:9, Sefer Habris pages 311-312, see Sheilas Rav 1:13:9, Teshuvos V’hanhugos 4:228.
76
Betzel Hachuchma 3:108, Teshuvos V’hanhugos 3:297, Yeyalu Lo Yuvol 2:page 64, Sheilas Rav 1:13:10. See Igros Moshe O.C.
4:66.
77
Igros Moshe Y.D. 2:122.
78
Igros Moshe ibid.
79
Teshuvos V’hanhugos 3:297, 4:228, Otzer Habris page 346.
80
Otzer Habris ibid.
81
Minchas Elazar 4:27, Darchei Chaim V’sholom hashmutos 929:page 394, Keser Shem Tov 1:page 388:footnote 28, V’elah Sh’mos
quoting the opinion of Horav Chaim Kanievesky Shlita. Refer to Igros Moshe Y.D. 2:122.
82
Keroei Shmo pages 138-139 quoting the opinion of Horav Elyashiv Shlita.
83
Ramban Bereishis 33:20, see Tashbatz 1:174, Sefer Matamim Hachodesh page 125:14 (new) who says many have the custom to call
Elimelech melech, or Eliezer Liezer in order not to call a child by a name that contains some letters of Hashem (Taamei Haminhagim
504:33 in the footnote). Refer to Mishmeres Shalom 20:1
84
Keroei Shmo page 191.
85
Be’er Moshe 4:8, Ziv Hashe’mos 7:3:footnote 2.
86
Be’er Moshe ibid, Keroei Shmo pages 192-193
87
Refer to Gemorah Shabbos 10b, Ran Shabbos 4b, Tosfas Sotah 10a “eleh,” Magen Avraham 84:2, Sharei Teshuva 151:1. See Avnei
Yushfei 1:12.
88
Gemorah Shabbos 10b. Refer to Chai Adom 3:36, Mishnah Berurah 84:6.

 6 
 Halachically Speaking

off the last letter of Shalom and say Shalon.89 Some maintain if a person is writing Shalom on a letter it
should be abbreviated and written either without the mem or without the vov,90 while others maintain this is
not necessary.91 If one is writing Shalom as a greeting, then he may write it in the regular way (Shalom).92
There is no concern in naming a child with the name Shalom.93

‫זמנים – פרשת תרומה‬

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89
Refer to Taz 84:3, Machtzis Ha’shekel O.C. 84:2, M.Z. 3, Chai Aodm 3:36, Nishmas Adom 9, Birchei Yosef 85:9, Mishnah Berurah
84:6.
90
Rama Y.D. 276:13, Mishnah Berurah 86:4, Yabea Omer Y.D. 4:22,
91
Shach 16, Be’er Moshe 4 :8, Yabea Omer ibid. See Igros Moshe O.C. 4:40:1, Rivevos Ephraim 3:609.
92
Radvaz 1:220, Pischei Teshuva Y.D. 276:28,
93
Mishpatei Uziel O.C. 3:5, Keroei Shmo page 199, Otzer Habris page 362.

 7 