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Parshas Lech Lecha: Changing One's Name No definitive Halacha LeMa'aseh conclusions should be applied to practical situations based on any of these Shiurim. Towards the end of this Parsha, we are told that Hashem changed Avram's name to Avraham (Bereishis 17:5) and then changed Sorai's name to Soroh (Ibid. Posuk 15). Based upon the juxtaposition of his latter Posuk describing Sorai's name change to the Posuk stating that she will eventually have a child (Ibid. Posuk 16), the Gemara in Rosh HaShanah (16b) derives that changing a person's name is one of the things which can alter a bad decree which may have been passed against that person. Interestingly, the Midrash in Bereishis Rabbah (Parsha 44 Siman 15) derives this fact that changing one's name can nullify a bad decree from the earlier Posuk, describing Avram's name change to Avraham. The Midrash in Koheles Rabbasi (Parsha 5 Siman 4), while stating likewise that the value of Shinui HaShem-changing one's name--is learned from the Posuk relating to Avraham Avinu, mentions Sorai as well, concluding that a decree had been made that Avram and Sorai would never have child; Avraham and Soroh, however, would indeed have a child. In explaining the reason why changing one's name can cancel a bad decree, the Maharsha on the above cited Gemara in Rosh HaShanah (Chidushai Aggados to Rosh HaShanah Ibid. s.v. Arba Devarim) quotes from the Semag (Mitzvos Aseh 17) that when one changes one's name, one declares that he is, in effect, a different person, and not the same person who committed the deeds which generated the unfavorable decree. The Eitz Yosef, in his commentary to the above cited Midrash in Bereishis Rabbah (Ibid. s.v. Af), explains it similarly, saying that person declares that he is now, with his new name, not the same person he was, and, consequently, not the person against whom this bad decree has been passed. The Maharsha (Ibid.) then adds that after one has changed one's name, one should recognize that in actuality, it was not his original name, but his sins that caused Hashem to decree unfavorable things for him, and he should therefore become inspired to do Teshuvah and change his ways, and in that way become a truly different person. The Ran in Rosh HaShanah (3b in Rif s.v. Shinui HaShem) also stresses that changing one's name can annul a bad decree because this act will inspire the person to do Teshuvah. The Rambam thus rules (Hilchos Teshuvah Perek 2 Halacha 4) that part of the process of doing Teshuvah is to change one's name, meaning, to declare that he is now a different person, not the one who committed so many sins See Perek 7 Ibid. Halachos 6, 7). In the Shulchan Aruch (Yoreh Deah Siman 335 Sif 10), the Ramo, based on this idea that Shinui Hashem can cancel an unfavorable decree, writes that there is a practice to give a new name to a sick person when blessing him and davening on his behalf. The Aruch HaShulchan (ibid. Sif 12) writes that this means that he is given a new name in addition to, not as a replacement for, the name he already has. This is the case despite that fact that the Gemara in Berachos (13a) indicates regarding Avraham Avinu that it is improper to refer to him by his original name at all. He then states (Ibid.) that this name change is done when the illness is very severe, although he offers no guidelines as to how to determine that status. The Gesher HaChaim (Chelek 1, Perek 1, Sif 3, Ot 4) likewise writes that many observe this custom to change the name of a dangerously ill person by adding on a new name, and he then adds that the changing of the name is accompanied by the recitation of Tehillim in the presence of a Minyan and various other special Tefillos, including a special Yehi Ratzon recited specifically when giving someone an additional name, as printed in many Siddurim. As a side point, it is interesting to note that this idea in general of reciting Tehillim in order to be protected from anguish and harm is codified by the Rambam (Hilchos Avodas Kochavim Perek 11 Halacha 12). As to precisely how to choose the new name to be added, Rabbeinu Yehudah HaChassid implies in the Sefer Chassidim (Siman 244) that it is done by means of a Goral, a kind of lottery, meaning that a Chumash (or a Tanach) is opened up, and the first name that one comes across is the new name given to the sick person. It is noteworthy that the Birkei Yosef, in his commentary to the Shulchan Aruch (Yoreh Deah Siman 179 Sif Katan 8), quotes those who say that one can seek "advice" in general by opening up a Chumash or a Tanach and studying the Pesukim which one comes across. The Sefer Ta'amei HaMinhagim (Kuntras Acharon to Siman 217, Inyanei Berachos Ot 7, Amud 105) quotes, however, that if the first name one sees is that of a wicked person, one may not give that name to the sick person, since the Gemara in Yoma (Ibid. 38b, and see Ibid. Tosafos s.v. D'Lo) indicates that one should not use the name of a wicked person. He then quotes from the Chida ( Sefer Dvash, Maareches 300 Ot 4) that there are certain other names which should not be used for this purpose, and certain names which should be used. The common practice today is to give the sick person a name which somehow symbolizes life, health, strength, or some other type of Beracha which expresses the hope that the person will recover from his illness. The Gesher HaChaim (Ibid. Ot 5) further writes that the new name being added should become the person's first name, and his original name(s) now become(s) the middle name(s). He then explains that whether or not the person will continue to be referred to by the new name will depend upon whether he recovers from the illness, and upon the nature of his recovery. If he recovers even a little bit, and is able to get up from this illness and establish himself with his new name for at least thirty days, even if he then gets sick again and dies after these thirty days, since he had established himself after having recovered from his illness for at least thirty days with this new name, that name remains associated with him forever. It is thus written on his tombstone, and is used when a Keil Molei Rachamim is said, when Yizkor is recited, and when Mishanyos are learned in his memory, and so on. If, however, the person does not recover from the illness, meaning that he does not establish himself after having gotten up from the illness for at least thirty days with this new name, then he is referred to and remembered only by his original name, and the new name is ignored. The Sefer Ta'amei HaMinhagim cited above (Ibid.) quotes from the Shaloh (Kitzur 335, Inyanei Sefer Torah) that whether or not the person recovers following the addition of the new name likewise determines whether this name will be used when the person and his sons are subsequently called to the Torah. In the Shulchan Aruch (Even HaEzer Siman 129 Sif 18), the Ramo rules regarding a Get that if one of the parties had a name added on because of an illness, the new name and any nickname associated with it is to be mentioned first. The Pischei Teshuvah ( Ibid. Sif Katan 53, 54) discusses some details of this ruling; the Be'er Heitev (Ibid. Sif Katan 32) explains under what conditions the person's children will have to use the added name if they need a Get, and what should be done with this name if the sick person himself wants to divorce his wife while he's still sick. Interestingly, these Poskim do not mention the thirty day period. It is worth noting that the Sefer Ta'amei HaMinhagim (Ibid.) quotes authorities who stress that one must be very careful about changing someone's name, and that it should not be done lightly, but rather in the presence of a Talmid Chochom and a Tzaddik who will have the proper Kavanos. If you have any questions or comments, please click here
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