The Jewish name has historically varied, spanning across centuries of several different traditions. This article discusses the onomical practices of the Jews, namely the history of origin and the form of proper names.
The Jews have historically used the names of the Hebrew patrons. In the Jewish patronymism system, the first name is followed by ben- or bat- ("sons" and "daughters"), and then father's name. (Bar-, "son" in Aramaic, also visible). The family's permanent family name exists today but only gained popularity among Sephardic Jews in Iberia and elsewhere in the early 10th or 11th centuries and did not spread widely to the German or Eastern European Jews of Ashkenazic until the 18th and 19th centuries, where the adoption of German surnames worn in place of Jewish emancipation. The exceptions are members of the Cohanim (priestly caste) and Levites (Levite descendants) who perform certain religious duties, who always add the Cohen and Levi family names (modern spellings in English may vary) usually preceded by "ha" meaning "who" Hebrew.
Although the Ashkenazi Jews now use the European or modern-Hebrew surnames for everyday life, the form of Hebrew patronim is still used in Jewish religious and cultural life. It is used in synagogues and in documents in Jewish law such as cloak (marriage contract).
Video Jewish name
Era Bibel Awal
The name given to someone in the early days of the Bible is generally associated with some of the circumstances of the birth of the person - some of the sons of Jacob are recorded to have received their name in this way (Genesis 30). Generally, moms choose names, as in the case of Jacob's children, but there are occasions where fathers choose the names of children, as in Genesis 16:15, 17:19, and 21: 2. Sometimes, people other than people the elder is a giver, as in the cases of Moses (Exodus 2:10) and Solomon (II Samuel 12:25).
It seems to have been a habit in the early days of the Bible to name immediately after birth, but in later periods the name was given to boys during circumcision (cf. Luke 1:59 to 2:21). Before the exile in Babylon, it was not a common practice to name children after their relatives, even in the royal family - none of the twenty-first Kings of Judah were named after their predecessors, or after David, the founder of the dynasty. On the other hand, a son of Jonathan and King Saul respectively named Meribaal (II Samuel 21: 7 and later). Instead of repeating the exact name of the ancestor, however, it is customary to use one element of the surname. Thus, Ahitub has two sons, Ahijah and Ahimelech. The three Saul family members have an element ba'al (in a bosheth changed form ) in their name. As a consequence of this repetition avoidance, a name is a sufficient rule to identify a person. Being traditional to identify a son by his father's name and a chosen name, such as Jaazaniah ben Shaphan (Ezekiel 8:11) only in later years from Hebrew history.
Significance
It is possible that, as in other ancient societies, the name carries a spiritual meaning. Most of the 2,800 personal names found in the Hebrew Bible (shared among about 15,000 people) convey a specific meaning. The meaning of the rest has been obscured either through textual corruption or lack of understanding of current comparative philology. In addition, a large number of these names may be eponymous. There is little doubt that this applies to the names of the clan of Israel, each of whom is assumed to be of the descendant of Jacob, is described in Numbers 26.
The name may come from the birth order, as in the case of Akkub and Jacob, whose name may mean "posthumous." Jephthah implies the "firstborn," just like Bekher, while names like Manasseh, Nahum, and Nehemiah may refer to children who have come to take the place of someone else who has died in childhood. The idea of ​​relationship is expressed in Ahab, probably the original of Ahiab (Jeremiah 29:21).
Personal peculiarities can give names, like Laban ("white", or "blonde"), Gideon ("disabled"), or Harim ("with nasal piercing"). Personality can be called, as in the names of Job ("attacker") and Barak ("lightning"). There is no name of work in the Bible that corresponds to the Anglo-Saxon name like Smith of England or MÃÆ'¼ller of Germany, but the names taken from the object are found, especially among women. The name Rebecca ( Rivka ) appears to come from sheep straps, Peninnah of pearls, and Cool-happy from a box of face paint. Abstract names seem to have been given primarily to women, such as Manoah ("break") and Michal ("strength").
Jacobs gave eighty-four names (valid for 120 different people) from animals and plants. Leah is commonly known as the word for cow, and Rachel for the parent (appropriate because both are considered matriarchs). Oreb ("crow") and Ze'ev ("wolf") are princes of the Midianites (though Ze'ev is also the title of Benjamin), and Caleb ("dog") is the founder of the Judean tribe. Achbor ("mouse") and Shaphan ("coney") also occur. Jonah is equivalent to "dove", Zipporah of "bird", and Deborah "bee". The Jewish name of Esther, Hadassah, means "myrtle." Citing the names inspired by this animal, Robertson Smith and others have sought to find evidence of totemism among the ancient Hebrews.
Other Jewish names taken from animals include Ari (lion), Ariel means ("God is my lion"), Dov (bear), and Tzvi or Zvi (deer).
Compound name
The typical characteristic of the biblical onomastics is the frequency of the combined names, which sometimes form a complete sentence, as in the case of Isaiah Shear-jasub's son ("remaining will return") and Hephzibah ("my pleasure is within him"). Sometimes this composite has the preposition as their first element, like Bishlam (= "in peace" Ezra 4: 7) and Lemuel ("God's" Proverbs 31: 4); but in most cases, these combined names are theophorous, referring to, or actually mentioning, Gods, either by the name of YHWH or by the name of El. The specific name of the Hebrew God appears at the beginning as Jo - and ultimately as -iah ; thus, Jonathan is an Elnathan , and Joezer ("YHWH is a help") just like Joazar > ( "YHWH has helped"). All theology can be inferred from a large number of biblical names referring to the actions, actions, and attributes of divinity; thus: YHWH "gave" (Elnathan, Jonathan, Nathaniel); "raising the family" (Eliasaph, Joseph); "Most Gracious" (Elhanan, Hananeel, John, Hananya); "have mercy" (Jerahmeel); "blesses" (Barachel, Berechiah); "love" (Jedidiah, Eldad); "help" (Eleazar, Azareel, Azariah); "benefit" (Gamaliel); "hold fast" (Jehoahaz, Ahaziah); "Strong" (Uziel, Azaziah, Uzziah); "deliver" (Elpalet, Eliphalet); "comfort" (Nehemiah); "heal" (Rephael); "hide" (Elzaphan, Zephaniah); "uphold" (Eliakim, Jehoiakim); "know" (Eliada, Jehoiada); "remember" (Zechariah); "see" (Hazael, Jahaziel); "hear" (Elishama, Hoshama); "answer" (Anaiah, Ananiah, Janai); "speak" (Amariah); "praised" (Jehaleel); "Asked" (Shealtiel); "come" (Eliathah); "live" (Jehiel); "lift up" (Jeremiah); "thunder" (Rama, Nehemiah 7: 7); "Gladdens" (Jahdiel, Jehdeiah); "Judges" (Elisafat, Jehoshaphat, Syarif, Daniel); "only" (Jehozadak, Zedekiah); "is king" (Elimelech, Malchiel); "is the master" (Bealiah); "extraordinary" (Gedaliah); "Perfect" (Yotham); "high" (Jehoram); "Glorious" (Jochebed); "There is no comparison" (Michael, literally "who is like God?")
In addition to these different God names, other divine names are used, such as Adoni in Adoniram, and Melech in Nathan-melech and Ebed-melech, and Baal in Esh -baal (changed) for a specific reason for Ishboset). In some cases, the names of relationships seem to be used as applied to God (compare Abiel, Abijah, and Abimelech, which signifies in every case the father of God), and in this way Abinadab will correspond to Jehonadab and Abiezer to Eliezer. The same goes for the a element? - ("brother") and amm - ("uncle"). However, some of these words apply to families, not individuals, the whole must be taken as a sentence: Avihud means "my noble father" (referring to God). On the same principle it should be assumed that some of the verbal names are theophorous, and referring to the actions of the God, Nathan stands for Elnathan ("God giving"), Shaphat of Jehoshaphat ("God judges"). Thus Ahaz appears in a form corresponding to Yehoahaz in a Tiglath-Pileser III inscription. Many of theophorous edges are contracted out to -a , -i , or -ai , as in Shebna, Hosa, Talti, and Shemai. Some names are adjectives, and may contain references to Gods: Baruch ("blessed"), David ("beloved"), Amos ("strong"). Some names have grammatical endings that are difficult to interpret, such as -oth in Shelomoth; final -i in Omri and Barzilai may refer to the origin of the tribe. Many names that end in -on are animal names, such as Ephron ("little deer"), Nahshon ("little serpent"); comparing Samson ("little sun").
Post-Exit Name
After the Exile to Babylon there was a tendency to use foreign names, the literal meaning of being ignored, and this tendency became more prominent as time went on. Biblical names ending in -a (as in Ezra and Nehemiah) are Aramaic. Shamsherai (I Chronicles 8:26), while Mordecai may have been from Marduk, or perhaps of "pure nuts"), as are Belteshazzar (Daniel 10: 1), Shenazar (I Chronicles 3:18), and Sheshbazzar (Ezra 1 : 8) from other gods. In this period there is also a tendency towards descriptive names and adjectives with definite articles, which easily bring up last names like Hakkaz, Hakkatan, and Hallosheth (Ezra 2:61; 8:12; Nehemiah 3:12; (Ecclesiastes 12: 8, in Hebrew.) In the Hellenistic period, the Greek names became very common among the Jews, especially from Alexander, Jason, and Antigonus. god like Apollo happened (Acts 18:24) Other names are Apollonius, Hyrcanus, Lysimachus, Demetrius, Sin, Nicanor, Pappus, Patroclus, Philo, Sosa, Symmachus, Tryphon, Zeno.Same thing happened among women, like Alexandra and Priscilla Roman names also emerged, such as Antonius, Apella, Drusus, Justinus, Justus, Marcus, Rufus, Tiberius, and Titus.this period came the practice of naming a grandfather to his son, as was done in the family of the high priest, whose members named On ias and Simon from 332 to 165 BC Moments later, in the family of the Hillelites, the names of Gamaliel and Judah replace each other with occasional occasions of Simon and Hillel. Towards the end of the period, due to the mixing of foreign languages, the use of multiple names for the same person began to be adopted, as in Simon Peter's example, John Mark, Thomas Didymus, Herod Agrippa, and Salome Alexandra.
Talmud Period
Among the names in the Talmud there is a considerable proportion of the Greek language. A large number are also Aramaic, ending with -a or -ai : Abba, Huna, and Papa are examples of the first. Even Bible names are changed in this direction ----? Anina instead of Hananya, Abuya instead of Abia; while others are shortened, as Lazar (for Eleazar). Many Biblical names received new popularity due to their bearer differences, as did Gamaliel, Hillel, and Ulla. The tendency toward multiple names is here, like Sarah Miriam, Johanan Joseph, and Mahaliel Judah. Repent to Judaism, such as Aquila, Monabaz, and Helena, defend their pagan names (as is the custom in the early Christian Church). There were several objections to foreign names among the Jews during this period, but legend claims that the high priest Simon promised Alexander the Great that all the children of the priestly family born in the year after his visit to Jerusalem would be named Alexander after him.
In the adoption of multiple names during this initial period, attempts were made to translate the Hebrew term into appropriate Greek, such as Ariston for Tobi , Boethus for < i> Ezra , Justus for Zadok , Philo for Jedidah , Theodorus for Nethaneel , and Zosimus for ? ayyim .
It's rather rare for the same name to be used by both genders. In the Biblical times this occurred in connection with the names of Abigail Abijah , Athaliah , Chushan , Ephah , Micha , Nahash , Shelomith , Zibiah ; in the time of the Talmud, relating to Mother , Johanan , Nehorai , Pati , Shalom >; the only possible examples that may be cited are Jeroham , Mazal-? ob , Ne? amah , Menu? ah , Sim? ah , Tamar , Bongodas , and Bien-li-Viengue . Wearing a man's name does not seem appropriate because he wears a man's clothes.
It was already known in the Talmudic times that the use of surnames had been extinguished. The name Rabbi MeÃÆ'¯r is said to derive from his experience at school which is considered a good omen. It is advisable not to mention the name of a child after the enemies of the Jews, such as Sisera and Pharaoh, but using the names of the Patriarchs (ie Abraham, Isaac, and Jacob).
Post-Talmud Period
As the Jews spread throughout the land bordering the Mediterranean, they used other languages ​​for their personal names while still retaining the biblical ones, and they were particularly vulnerable to adopt names ending in -el >. These new names became very popular in Italy. For this source must be tracked new name ? Ushiel , arranged on the same plan as the biblical ending -el . The kings of the Khazar, as far as their names are known, are tossed between pure Biblical names, such as Obadiah, and local names, such as Month . The Karaite in the same neighborhood adopted the names of Tatars, one of which is known as Toktamish; but elsewhere the name Karaite is mostly Arabic and Persian.
The habit of calling one of the sons, generally the oldest, after the paternal grandfather (sometimes the mother), of which only nine instances were known during the Talmudic period, became more popular, especially in European countries. Maimonides's grandfather was Joseph ben Isaac ben Joseph ben Obadiah ben Solomon ben Obadiah , for example, and certain families seemed to also limit themselves to some of the chosen names. Thus, in the Kalonymus family there occurs Meshullam b. Moses b. Ithiel b. Moses b. Kalonymus b. Meshullam b. Kalonymus b. Moses b. Kalonymus b. Jekuthiel b. Moses b. Meshullam b. Ithiel b. Meshullam - only five names among fourteen people throughout the three centuries. As a result certain names are characteristic of certain districts: Yapheth and Caleb in Greece, and therefore among the Karaites; Kalonymus in southern Italy; Sheshet and Joab in Rome; Sinai and Pesa? in Germany. Some older names are revived - MeÃÆ'¯r , for example, only two previous examples, have been known, tanna MeÃÆ'¯r and MeÃÆ'¯r mentioned by Josephus. Samson was never used by Jews before the 11th century.
Kinnuyim
The most striking tendency of the post-Talmud period is the general choice of local names by Jews for their civil relations. This leads to the adoption of two names, one for civilian purposes, known as kinnuy (probably from chewing Arabic ), others ( shem ha- odesh ) for use in synagogues and in all Hebrew documents. Lastly, the name "holy", as far as possible is associated with the first, and often a translation of the civil, for example, Asael for Diofatto , Manoah for Tranquillo , ? ayyim for Vita ; sometimes civil names are just contractions of the sacred, for example, Leser for Eliezer , Submitter for Alexander . In other cases the similarity in sound is sufficient to determine the holy name, such as Mann for Menahem , Kalman for Kalonymus , and its kind. Of great importance is the use that Jacob made thanks to transferring personal names of citizenship to the sacred sphere. Judah is compared to the lion's son in the blessing of Jacob, Judah being Leo, or LÃÆ'¶we, in lay relations, and Ephraim < i> be Fischlin . Then this name equation becomes so common that they form doublets, which are almost always found together, such as Dov BÃÆ'¤r , Naphtali Hirsch , Solomon Zalman , Judah or Aryeh LÃÆ'¶b , Binyamin Wolf , and this again gives the currency to the same correlative name, such as Uri Phoebus . Titular abbreviation
It was during the Middle Ages that a rather strange custom emerged from combining the abbreviations of the title with the initials of the name to form one personal name. This almost always implies the frequency of the mention, and, therefore, the celebrity. The most famous examples are from RaSHI and RaMBaM , which are hardly ever quoted in the rabbinic text except with these names; but there are a large number of similar contractions.
The use of somewhat similar titles is a combination with Messer , as in Italian Messer Leon , while in Provence the prefix en - , for men, and na - , for women, combined with names to form Engusek (En-Joseph), Nabona , etc.
Despite these trends, the general tendency of the nomenclature among the Jews of the Middle Ages was to adopt that of the countries in which they lived, the names given were often identical to those of the surrounding communities, and other means of identification which originated mainly from the region or office. Certain peculiarities of different countries can be taken separately.
Mizrahim
Among the Mizrahim (Arabic-speaking Jews living in the Middle East) it is quite common to replace their Hebrew names with the relevant Arabic name, whenever they have a religious record and are considered sacred to Jews and Muslims, so Abraham turns to Ibrahim , Aharon to Haroun, David to Daoud, Moshe to Moussa, and Shlomo to Soliman and Salman.
The indication of the elevated religious status of the family, which also earns its members the respect of their Gentile neighbors, is expressed in Arabic through their names. We should note that such names are often given by the surrounding Gentile communities, confused with the proper religious terms of Halakhah. An example of this is the Nader name, which is an Arabic translation of Nazir: the Hebrew word neizer (pronounced nay-zeer) means depiction or designation, and refers to the status of nezirut in which a person swears to isolate himself from certain things, such as intoxicating beverages, and other material luxuries (his absence will kill his desire for physical pleasure, and increase his spiritual sensitivity and continue his quest for spiritual elevation), as well as things that are considered to be tamea (spiritually unclean, like corpses). But in the Arab neighborhood a Cohanim family (a descendant of Aaron and imam of Beit haMiqdash), is often depicted as such through the name Nazir, or Nader. The obvious reason behind the mistaken use of Nazir's term and attribution to Cohanim, is the fact that Mizrahi Cohanim has always been strictly adhering to the relevant Halachic Law that requires them to avoid touching corpses, lest they lose their status. purity, and similar to the rules governing the status of the Nazarites, as well as their perception among their neighboring Arab neighbors, especially Coptic Christians, as consecrated (sworn) for the religious service of Beit haMiqdash.
Personal peculiarities also bring up the Jewish name in the Arab world, as it is called the fair skin Abyad, Afia the owner of strength, health or well-being, Tawil to the tall man.
It is also quite common that the Hebrew names are translated into appropriate Arabic terms, such as Adin to Latif, or Loutfi, Eleazar to Mansour, Gersom to Ghareeb, Mazliach to Maimun, Sameah to Said, and Tovia to Hassan, or Hassoun.
The general segment of Mizrahi society adopted local Arabic names, such as Abdallah, Abdela, Abdo and Aboudi (all mean servants of God), Farag (relief), Massoud (lucky), Mourad (dreamed), Nessim (fresh wind), Sabah (Sahl), Salama, Salem and Selim (all mean unharmed), Zaki (smells nice), because of their beautiful meaning, or the luck they seem to awaken.
As has happened in the cultural environment of Ashkenazi (Central and Eastern European Jews), Mizrahim gave birth to names related to trade and their work, such as Albaz (also Elbaz, Elvas which means falconer), Aboutboul (Abitbol, Influenced by the surrounding Arabic culture, which is susceptible to superstition, Mizrahim seeks to prevent ein haa (evil eye) and envy by never calling the dearest children (especially, firstborn) with real names. In their efforts to protect a child, the parents will even return to drastic measures such as giving a very unflattering nickname, such as Garboua (the man in rags), who later became the surname. Contrary to Ashkenazim, Mizrahim implements the rule of Talmud Shabbat 134, which states that a child is called after a living relative. This leads to the creation of other Mizrahi privileges, in which a child can be named Sarah bat Sarah, or Abraham ben Abraham, who as Ashkenazi customs, will only apply to ger (gerim being a convert to Judaism, and thus, considered after into bnai brith, meaning children of the Covenant, holding the status of the children of Patriarch Abraham and the Sarah Matriarch). The naming also serves as a social welfare tool, in which poor parents seek to get support from a donor for their child, naming him after a wealthy relative or employer, who will show his acceptance for the welfare of the child by presenting it. with the first set of clothes, and then support them with the cost of marriage and the like. The Mizrahim is also restored to this measure, as a means of strengthening family ties between married women and their relatives, where the newborn child will be named according to the elders of the mother's family, or one of its characters, and thereby retain its material virtue, and underscores the desire of the husband to align himself with his partner's family and earn their goodwill, or at least not to keep his wife from the root. The uniqueness of Arabic onomatology is chewing, the name given to a father after the birth of his son, by which he is named after the last (Abou, Abo, or Abu followed by his son's name). It can be added here that Abu al-Walid is a chewing or designation for Jonah. Abu also forms a family name, as in the case of Abudarham, or Aboab. Here it should be noted, that the word Abou is sometimes used in the sense of "owner", especially when followed by an object that is essential to the way the surrounding community perceives the person concerned. The most notable example of this is Abou Hassira (owner of straw mats), a long line of kabbalis and pieties from Morocco (born 1807 in Morocco, died 1880 in Egypt, buried in Demitiouh village, near Damanhour, in Beheira Governorate), whose real name Yaccov Ben Massoud is almost forgotten, as he has been identified as Rabbi Abou Hassira since his pilgrimage from his homeland to Jerusalem, where his boat sank, but he was miraculously saved because he depended on a straw mat (hassira), which was his only possession. For this the Egyptians worship him from that day as a saint and miracle worker, whose life is protected by God through a fragile mat. Akin for this is the Arabic use of Ibn which is related to the Hebrew benedicate as in benjamin or ben yamin, (meaning the child of, also spelled Aben, Aven, Avin) to form a name families among the Mizrahim living in the eastern part of the Arab world. Among the most famous of these formations are Ibn Aknin, Ibn Danan (then Abendana), Ibn Latif, Ibn Migas, Ibn Verga. Jews living in North African countries (especially Morocco) prefer the use of the word O or sometimes spelled "U" (property), which creates the names of Ou'Hanna, (son of Hanna, also spelled Bohana, Abuhana , Abuhena), O'Hayon (son of Life), O'Knine (son of Yacob, also spelled Waknin, Ouaknin). The Arabic article al appears in many names, as in Al-? Arisi . The other interesting names, given by Steinschneider in the long list of eight hundred Arab names in the Jewish Quarterly Review (ix. -xiii), are Ghayyat (in Spanish Ibn al-Dayal Al-Haruni ("Aaronide", similar to < i> Cohen ), Ibnu Wa? ar , Ibn Zabara and Ibn Zimra , ? aji (Applied to Karaite who had pilgrimage to Jerusalem), Yes? yes (equivalent to John or Judah ). Morel is said to come from Samuel ; Molko means "kingdom"; Mas'ud equals Baruch ; Mu? attil ("champion") will be the right source for the family name Mocatta ; Najar and Najara refers to carpentry; Sasun is just a transcript of Sason ("lily"). The exact names Sa'id , Saad , and Sa'dan are equally popular among Jews and Arabs. Abbas ("lions") corresponds to Judah , like Leo and the like in Europe. Very many Judeo-Arabic names are compounded from 'abd ("servants"), such as Abdallah and' Abd al-Walid . Al-Faraj takes place as the translator's name in Girgenti , and perhaps the origin is far from the curious name of Admiral Farragut, whose grandfather is from Menorca. It is considered doubtful whether the name ? Im? Is is Hebrew in that form, or does it have to be pronounced as an Arabic word, ? I? I ("formed from wheat"). Maps Jewish name
Family Name
The Jews have historically used the names of the Hebrew patrons. In the Jewish patronymic system, the first name is followed by ben- or bat- ("son of" and "daughter", respectively), and then the father's name. (Bar-, "son" in Aramaic, also visible). The family's permanent family name exists today but only gained popularity among Sephardic Jews in Iberia at the beginning of the 10th or 11th centuries and did not spread widely to German or Eastern European Ashkenazic Jews until the late 18th and mid-19th centuries, when laws passed they adopted the name family. Thus, while many European and North American Jews now use European and German family names for everyday life, patronymic forms are still used in Jewish religious and cultural life, and common in Israel. It is used in synagogues and in documents in Jewish law such as cloak (marriage contract). Many Sephardic Jews use Arabic ibn instead of bat or ben when that is the norm. The Spanish family of Ibn Ezra is one example.
Many immigrants to modern Israel changed their name back to the Hebrew name, to remove the remnants of the Diaspora's life that still survives in the family names of other languages. This is very common among the Ashkenazic Jews, since most of their European names were taken later and some were imposed by the German and Austro-Hungarian Empires (explaining why many Ashkenazi Jews have German or European-sounding names).
The popular form of making a new surname using Jewish patronim is sometimes associated with poetic Zionist themes, such as ben Ami ("son of my people"), or ben Artzi ("son of my country"), and sometimes associated with Israeli landscape, such as bars Ilan ("son of a tree", also similar to phonetic in the original family name of Berlin bearer). Others have created Hebrew names based on phonetic resemblances with their native surnames: Golda Meyersohn becomes Golda Meir. Another famous fake patronymic person is the first Israeli Prime Minister, David Ben-Gurion, whose real name is GrÃÆ'¼n but adopted the name "Ben-Gurion" instead of "Ben-Avigdor" (his father's name).
Rename
Name change is not an unusual occurrence in biblical times, if one can judge by the example that occurs among the Patriarchs, and it does not seem entirely unknown at all later on. Thus, Moses Benveniste mentions a certain Obadiah who wandered from Germany to Turkey in 1654 and changed his name to Moses because his previous name was unusual. Then in the Middle Ages the severely ill will change his name in the hope that the Angel of Death, who calls people by name, will be confused by it. This custom, known as meshanneh shem, is given in the Talmud and mentioned by Judah? Asid. One of the adopted names is the appropriate ? Ayyim . To prevent misunderstandings at the resurrection, the cabalists then recommend people to study a psalm, the first and last verses that begin and end with the first and last letters of their name. Particular care must be taken in the writing of names in legal documents, the slightest mistake that makes them invalid. Therefore there are enough monographs about names, personal and geographical, first written by Sim? Ah Cohen; the most famous are Samuel Massoin and Ephraim Zalman Margulies titled ? ib Gi ?? in.
Superstition
It is estimated that Jews of the same name should not stay in the same city or allow their children to marry with one another; this seems to have some references to exogamy. It is even recommended that one should not marry a woman of the same name as one's mother; or that he should be asked to change it. Even today it is considered unlucky in Russia because the father-in-law has the same name as the bridegroom. In other parts of Russia it is considered bad luck to name a child after a living relative. When some children die in the family, the next born does not have the name given to him, but is referred to as "Alter" (Yiddish: span lang = "yi" dir = "rtl"> ????? ? , literally "old"), or Alterke , the view that the Angel of Death, not knowing the name of the child, will not be able to seize it. When such a child reaches the age of marriage, a new name, generally from one of the Patriarchs, is given to him. For somewhat similar reasons it is considered unlucky in Lithuania to call an only child by his real name.
Name-pen
It has become a habit for famous writers in the Middle Ages to be known by the titles of their works rather than in their own names. Thus, Jacob ben Asher is referred to as ? Ur or Ba'al ha-? Urim ; Joseph Caro is known as Bet Yosef ; and Ezekiel Landau as Noda 'bi-Jehudah ; while more often the author is known for the contract form of their name, with the addition of some prefix honors, as given above. Among contemporary Hebrew writers this practice is still more widely observed, although no honorary title begins. The list is given by MoÃÆ'¯se Schwab in his book Repertoire . Most Yiddish authors seem to prefer to write under pseudonyms or pseudonyms, and their example is sometimes followed by modern Hebrew writers, although this, as a rule, prefers to give names consisting of their initials. Of course, other Jewish writers other than those mentioned above have adopted pen names. I. Zangwill has written under the names "J. Freeman Bell" (in collaboration), "Countess von S.", and "Marshallik"; Mrs. Frankau is known as "Frank Danby"; etc; but there is nothing specifically Jewish about the adoption of this pen name.
See also
- Jewish family name
- Hebrew Name
- List of the Jewish nobility
- family name etymology
- the etymology of the German family name
- Jewish Encyclopedia article
- Polish surnames
References
Bibliography
- This article combines text from publications now in the public domain: Ã, Singer, Isidore; et al., eds. (1901-1906). "Name (Personal)". Jewish Encyclopedia . New York: Funk & amp; Wagnalls Company.
- G. Buchanan Gray, Proper Hebrew Name , London, 1898;
- T. NÃÆ'¶ldeke, at Cheyne and Black, Encyc. Bibl. (with extensive bibliography). Talmud: Schorr, at He-? Pestle? , vol. ix.;
- Hirsch Perez Chajes, BeitrÃÆ'¤ge zur Nordsemitischen Onomatologie ;
- Bacher, at R. E. J. xiv. 42-47. Modern: AndrÃÆ'Â|e, Zur Volkskunde der Juden , pp.Ã, 120-128;
- Zunz, Namen der Juden , in Ges. Schriften, ii. 1-82;
- LÃÆ'¶w, Lebensalter , p. 92-109;
- Orient, Lit. vi. 129-241; vii. 42, 620;
- Steinschneider, in Hebr. Bibl. p. 556, 962;
- ditto, in Z. D. M. G. xxxii. 91;
- Hyamson, Jewish Family Name , in Jewish Literary Annual , 1903, p. 53-78;
- M. Sablatzky, Lexikon der Pseudonymen Hebr. Schriftsteller , Berdychev, 1902.
External links
- List of Hebrew names given in Wiktionary
- GABIN List of Jewish family names, from Polish Business Directory
- The Jews of Ethiopia and Their Names
- My Hebrew Name Database
- The origin of some Ashkenazi Jewish family names
Source of the article : Wikipedia
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