Changing or Adding a Name: Is There a Benefit?

Since a name influences a person, changing a person's name—after proper consultation—can often improve their circumstances. As explained in the Talmud, changing a name is one of the factors that can alter a person's fate. Here is the language from the Talmud:

"Four things tear up a person's decree. These are:

Charity,

Crying out [prayer],

Changing the name,

and changing one's deeds [from negative to positive as per the Torah's guidance].

Charity, as it is written: 'But charity delivers from death.'

Crying out, as it is written: 'Then they cried out to the Lord in their trouble, and He delivered them out of their distresses.'

Changing the name, as it is written: 'Your wife Sarai, you shall not call her name Sarai, but Sarah shall her name be.' And it is written: 'I will bless her and also give you a son by her.'

That is, when Hashem wished to bestow upon Sarah, our matriarch, the blessing of a child, He commanded Abraham to change the letter 'Yud' in "Sarai" to a 'Hey' in "Sarah." Once she was called "Sarah," she was able to conceive. The connection between changing the name and her change from barren to fertile is explained in the verse: 'And God said to Abraham: Your wife Sarai, you shall not call her name Sarai, but Sarah shall her name be. I will bless her and also give you a son by her.' Similarly, Abraham's decree changed with the addition of the letter 'Hey' to his name. This was not about fertility, as Ishmael was born before the addition, but regarding the birth of a child with a high soul like Isaac, and becoming a father of many nations rather than just a father to the people of Aram.

Changing one's deeds, as it is written: 'God saw their deeds' and it is written [further]: 'And God repented from the evil that He had said He would do unto them, and He did it not.'

And some say also changing one's place, as it is written: 'And the Lord said to Abram: "Go for you from your land,"' and then: "I will make you a great nation."

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It should be emphasized that not everything depends solely on a person's name, and changing the name alone cannot change every situation. For if there is anger from above towards a person due to a negative action they have done, how can changing their name help when their channels of flow are blocked? However, when a person improves their actions and draws closer to their Creator through observance of His commandments, then the action of changing the name can be efficient (and if a sick person's name is changed while they are unconscious, it is appropriate for family members to take on commitments of Torah study and observance of commandments on their behalf).

This is also evident from the stories in the Torah about Abraham and Sarah's name changes before Isaac's birth. Before Abraham, our forefather, was circumcised, he could not father a high-souled son like Isaac from Sarah, and there was no benefit in changing his name. Only after fulfilling the commandment of circumcision and becoming fit to father a pure son was he instructed to add the 'Hey' to his name and to Sarah's, enabling their bodies to bring forth Isaac.

The Maharsha wrote that changing one's name or place can change one's fortune for the better only if the decree is due to natural fate. But if it is due to sin, nothing will help until they commit to correcting themselves and changing their path.

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It is also worth noting that because of the importance of a person's name, great care must be taken when considering changing it without the counsel of a true scholar well-versed in names, since meddling with a name affects a person's spiritual channels. Mistakes can cause harm rather than benefit. This caution extends to changes made solely based on a name's numerical value, as common with many numerologists today, without considering: A. The general meaning of the name (such as Joseph or Israel, which have positive meanings, versus names like Chanit, Nimrod, etc.). B. The unique spiritual activity of each letter in the name—based on its form, pronunciation, and numerical value.

If a person is given a good name from sacred sources, there is great caution against changing it needlessly. As written in "Maayan Chaim" referencing Rabbi Yechiel Michel ztz"l: God forbid to change a sick person's name, unless advised by someone whose deeds are nearly prophetic, etc., since it is their name above and contains their life's vitality. This is quoted in "Mevaser Tzion," which adds that Rabbi Ari z"l warned that in our times, none can nullify and replace the original name. Thus, for a sick person, a name should only be added, not replaced, and this too should only be done with the input of a great, recognized scholar of the generation, and through a righteous and pious scholar. The Chida wrote in "Snesen LiYair": "Change of name [should be done] by a wise person and in the fear of Heaven, with great intent to draw a new soul of holiness and to stir compassion with the recitation of the thirteen attributes."

Even though the Chida spoke of change rather than addition, one should adhere to his guideline regarding addition, as much as possible, in the spirit of his intention.

And regarding the rule that only an additional name should be added for the sick and not replace the first name: In our times, where new name forms lack meaning or even have negative connotations, a scholar may, after careful consideration, change a name even if illness is not the reason. As we see in the actions of the great sages of Israel, who sometimes changed names despite the words cited in Ari's name (though Ari's source is not mentioned). Thus, even as the utmost caution is warranted when changing a name, it particularly applies to those with a good name from sacred sources, where utmost care must be taken, and changes made only when necessary for addition.

Still, if a decision is made to change a name with an undesirable meaning, it should be changed to a meaningful good name that is as phonetically similar as possible to the original, as explained below.

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