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Naming a Baby Boy Before The Bris

Q. When should a baby boy be named?

A. It is a minhag (custom) to avoid naming a baby boy until the time of his bris. One of the explanations for this minhag relates the name to the shoresh ha’neshama (the G-dly source of the soul) which is the source of chayus (vitality) for every person. But for a baby boy, a bris is required for this connection to be realized, when the orlah (foreskin), a barrier of impurity, is removed.

Many people are very careful that once they’ve reached a decision on the name, they don’t publicize, or even verbalize, their choice until the name is announced at the bris.

Hospital Forms: This practice may cause issues when filling out hospital forms—and a birth certificate—for a new baby boy, where changing a name at a later date post-bris entails much inconvenience and red tape for the new parents. In such a case, it is recommended that parents use their name choice on the legal paperwork, but not otherwise speak about the name or refer to the baby by it.

When the Bris is Delayed: Sometimes the bris is delayed for some time, such as if a baby boy is born in need of medical care, rachmana litzlan (may Hashem save us [from it]). In this situation, parents in some communities name the baby at the first possible opportunity to provide a name for the recital of Tehillim in his merit. Others still refrain from publicizing a name and request prayers for “Tinok ben __________” (Baby Boy the son of [mother’s name]). Some have the practice to use this label in public, but will nevertheless disclose the name privately in a pan or kvittel (written prayer request given to a tzaddik or submitted at his gravesite), or when asking righteous people to daven on the ill baby’s behalf for a refuah shleimah (complete recovery). Halacha2go #712

Changing a Name

Q. What is the spiritual significance of a person’s name, and when would someone change their name?

A. Shinui ha’sheim (changing a person’s [Jewish] name) is not done lightly. A person’s name is a tzinor ha’chaim (channel of life) for the individual. The pasuk (verse) in Bereishis states, “nefesh chaya hu shemo” (a living creature, this is his name); this is interpreted to mean that the life-giving nefesh (also called neshamah) is bound with the individual’s name. It is further taught in the name of the Arizal (16th century kabbalist) that the name the parents give their son at his bris is chosen b’ruach ha’kodesh (Divine inspiration).

There is a tradition that shinui ha’sheim can remove a gzar din (negative Heavenly decree) from a person. There are two explanations for how a name change can affect this:

1. Different Mazal: The Medrash says that the shinui hashem of Avram to Avrohom was associated with the mazal (destiny) of the different names: Avram was childless, but Avraham—with the letter hei added to his name—was able to father children. In this manner, the original name had been an impediment to blessing.

2. Spiritual Rebirth: Alternately, a name change can indicate a type of rebirth like the process of teshuva (repentance), and the needed blessing can then be channeled to this “new” individual.

Most Common Situation: The most common situation which calls for a name-change is for a choleh (sick person) in the case of critical illness, lo aleinu. (If the choleh does not recover, chas v’shalom, halacha dictates that the new name is no longer relevant, and should not be used. But if the choleh recovers, the added name remains part of their name, even if they pass away at a later time.)

In all these cases, it is the accepted practice to consult with a chacham (an especially learned person) who will weigh the current circumstances and may offer suggestions for appropriate names. We are cautious not to make these decisions except under guidance, since “messing” with our spiritual makeup in this way may be potentially damaging.

Shinui ha’sheim (under the proper halachic guidelines) usually occurs before the Torah, when a specific mi she’beirach (prayer for an individual at the end of a Torah reading portion) is recited in front of a minyan (prayer quorum [of ten men]). (The subject of the name change—man or woman—need not be present.) The custom is not to drop the old name; the new name is added to the existing one, and becomes the first of the given names. The new name should be used for at least thirty days so it becomes a name that is muchzak (halachically established); we should be sure to call the individual with their new name (in addition to the original one) so that it does not become nishtaka (obsolete, see Halacha #469). Halacha2go #809

*References are available for this Halacha on the websites: www.Halacha2Go.com and www.AskTheRav.com.

Please note that these halachos apply in general situations. If you are unsure whether the halacha applies to your particular situation, please consult a Rav.

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