As Danny Schoemann says, it's a ketubah. A Ketubah is a Jewish marriage contract. The text in this form matches the standard text presented and translated on this Chabad.org page.
Groom: Yehuda Leib, son of Avraham Noah. He is also a Levi
Bride: Toiba Rachel, daughter of Yisrael Arye
Witness: Aharon Leib, son of Moshe the Levi
Witness: Abba David, ...
It turns out the most common name in the Tanach is Zecharayahu:
A Kohen in the time of David (Divrei Hayamim 1:15:24)
A Levite in the time of David (Divrei Hayamim 1:15:18)
A gate-keeper in Ohel Moed (Divrei Hayamim 1:26:2)
Son of Yishiyah (Divrei Hayamim 1:24:25)
Father of Yado (Divrei Hayamim 1:27:21)
Father of Yachziel (Divrei Hayamim 2:20:14)
This is an old question so I doubt I'll get too many upvotes, but I figured that I should weigh in anyway considering my own name :-)
First, historical examples: on the one hand, there's a midrash (Vayikra Rabba 32) that states that the Jews merited to be saved from Egypt because they 'didn't change their name', among other cultural ...
Her name was אמתלאי בת כרנבו.
ואמר רב חנן בר רבא אמר רב אמיה דאברהם אמתלאי בת כרנבו אמיה דהמן אמתלאי
בת עורבתי וסימניך טמא טמא טהור טהור
Bava Basra 91a
(I knew it existed, but will admit to having resorted to Google to find it fast.)
Pitchei Teshuva YD 265:6
עיין בשו"ת תשובה מאהבה ח"א סימן ל"ה שאין להקפיד מלקרות שמות כשמות שהיה קודם אברהם אבינו ע"ה דלא כהמבי"ט ח"א סי' רע"ו שכתב דאין ראוי לקרוא בשם אדם או נח או שם ועבר דאין להעלות שם אלא מאברהם ואילך ע"ש דאין לחוש לזה שהרי מצינו רבי בנימין בר יפת ועקביא בן מהללאל וראובן קרא לבנו בכורו חנוך וכ"...
If someone is lo aleinu sick and adds a name to his existing name does he have to have written a new Kasubah?
The Iggros Moshe (Choshen Mishpat 2:70:2) writes that if a person is not called by his new name, one does not write a new kesubah after a name was added due to illness. This is also the ...
In terms of rabbis being willing to work with you, I don't think that would be a factor. I've talked with a lot of converts and conversion candidates, including one named Christina, and none of them reported any inquiry or hesitation based on factors beyond their control like what their parents named them.
You will probably get some odd looks from other ...
Sefer B'Reshit: the Yerushalmi (Sotah 1:10) already refers to it as Sefer B'reshit. This is also found in the Zohar (Raya Mehemna Vol. II Parashat Mishpatim 119b).
Sefer Sh'mot: The Midrash Lekah Tov (11th cent.) has a little rhyme at the end of Parashat Pekudei that refers to Sefer Sh'mot.
More common is "Sefer V'eleh Sh'mot" found in many Midrashim (...
Having grown up in Egypt and knowing Arabic, I can tell you that Jews (like Muslims) freely use "Allah" in conversation to refer to God, although it is frequently replaced by "Rabbena" (Our Master). God is usually addressed directly as "Ya Rabb" (O Master).
The religious implication of this ketubah is that it may be possible to use it to establish, in a Jewish court, certain facts about the listed bride and groom:
That they were Jewish. On this basis, their children would also be Jewish, as would any children of their daughters, of their daughters' daughters, etc.
That the man was a Levi. On this basis, he, ...
Even Ha'Ezer contains halachot about "דיני אישות", so it would seem that the name is a play on words from "אעשה לו עזר כנגדו" which describes Hashem's creation of Chava (and women in general).
The phrase itself is mentioned twice in Shmuel 1 (4, 1 and 7, 12). It is indeed a "stone of help" - that's how Shmuel called it to signify "עד הנה עזרנו ה'", "until ...
There is no law (halacha) requiring a convert to choose a certain name. So it would appear as well from a responsum of one of our great authorities, R. Asher b. Jehiel (§15:4).
Examples of converts having different names, are plentiful. In the old rabbinic literature we find converts bearing names such as Onkelos (BT Meg. 3a), Judah (Mishnah Yadaim 4:4 and ...
The Ramban says the reason why his name is not mentioned is due to the fact that the city was small with few people living there, he was not famous.
The Shaarei Aharon (from whom I am quoting all these answers) suggests that the names mentioned here are based on the evil nature of the people we are mentioning. Being that the king of Tzoar was not so evil ...
Medrash Esther Raba 3 says Charvona was called Charvona as he was responsible for the Churban Bais Hamikdash.
חרבונא מופיע פעמיים במגילה - בתחילת המגילה הוא מופיע כאחד משבעת
הסריסים המשרתים את פני המלך אחשרוש, ובסוף המגילה הוא מגלה לאחשורוש על
העץ שהכין המן. חרבונא זהו שם פרסי (א' בסופו). אומר המדרש [אסתר רבה, ג]
שמשמעות שמו - "אחריב ביתיה", לשון ...
Pischei Teshuva Y.D. 116:6 quotes Adnei Paz as permitting it, but then quotes the Adnei Paz's corrigenda as indicating that it should not be done for reasons of Ein HaRah (if both are alive) or inheriting a bad Mazal (if one has passed away).
That latter view seems to be predominant in practice (see e.g.).
The Gemarah (Megillah 13a) states that the term Yehudi refers to one who rejects idolatry:
רבי יוחנן אמר לעולם מבנימן קאתי ואמאי קרי ליה יהודי על שום שכפר בע"ז שכל הכופר בע"ז נקרא יהודי כדכתיב (דניאל ג, יב) איתי גוברין יהודאין וגו'
The Maharsha cites the Gemarah in Sotah 10a that the name 'Yehuda' is meant to include the four letters of God's name. The ...
כיוצא בו אתה אומר (בראשית לה, י) "לא יקרא שמך עוד יעקב כי אם ישראל יהיה שמך" לא שיעקר יעקב ממקומו אלא ישראל עיקר ויעקב טפל לו
Similarly we find "Your name shall not be called Yaakov any longer, rather Yisrael shall be your name" - not that the name Yaakov is uprooted from its place, rather that Yisrael is the primary ...
Excerpt from this
The use of words and names like “Shmuel,” “Yeshaya,” and “Daniel” are
permitted, even though two of their letters represent Hashem’s name,
since the intended use is for a person’s name, not Hashem’s name. The
word “Bethel” can be written, as well as Beth-El in two words. Since
it is the name of a city, it does not matter how it ...
In the introduction of the Chovot Halevavot published by Mosad Harav Kook, he brings that it is not known how to pronounce the name. He says that Ashkenazim pronounce it Bechaye, and Sefardim pronounce it Bachye.
See there for some other opinions and rationals as well.
Biblical Hebrew. The verse says that Adam named Eve a "woman" (ishah) because she was created from man (ish). Noting the fact that the two words, in Hebrew, actually are related, Rashi (to that verse) comes to the conclusion that the world must have been created using Hebrew. He's actually quoting the Midrash (Bereishis Rabbah 18:4), which continues with the ...
It's based on the Gemara Sukkah top of 45b:
א"ר ירמיה משום ר"ש בן יוחי ור' יוחנן משום ר"ש המחוזי משום ר' יוחנן המכותי כל העושה איסור לחג באכילה ושתיה מעלה עליו הכתוב כאילו בנה מזבח והקריב עליו קרבן שנא' אסרו חג בעבותים עד קרנות המזבח
anyone who makes a 'binding'/'issur' to the Festival with eating and drinking, the verse credits him as though he ...
The Midrash Genesis Rabbah (ed. Albeck: B'reshit 23) quotes R. Abba bar Kahana stating that Na'amah, the sister of Tuval-Kayin (see Genesis 4:22), was the wife of Noah, and she was called Na'amah (lit. pleasant) due to her proper behaviour:
ואחות תובל קין נעמה אמר ר' אבא בר כהנא נעמה אשת נח הייתה, ולמה נקראת נעמה שמעשיה נעימים
Presumably her name is not ...
שם - a name refers to reputation, or how something is known. טוב שם משמן טוב (Koheles 7:1) means a good reputation is better than oil. One who is מוציא שם רע - וְשָׂם לָהּ עֲלִילֹת דְּבָרִים, וְהוֹצִא עָלֶיהָ שֵׁם רָע (Devarim 22:14) - has created a bad reputation.
The idea of a name is that which you use for others to relate to you - one does not ...
I believe that the earliest source is in the Book of Yossipon (top of this page):
ויאמר הכהן אל המלך הזהב אשר נדבו
שפתיך תנהו למחית כהני אלהינו לעניי הכהנים אשר יולדו בשנה הזאת בכל יהודה ובכל ארץ ירושלם יקראו כשמך אלכסנדר ויהי לך
לזכרון כאשר יבאו לעבוד את עבודת אלהינו בבית הזה כי אין לנו לקבל בבית אלהיגו פסל וכל תמונה ויעש המלך כן ויתן את הזהב ...