tagged: naming ceremonies • the Open Siddur Project ✍ פְּרוֺיֶקְט הַסִּדּוּר הַפָּתוּחַ

שנוי השם | Shinui ha-Shem, the healing ritual via name-change as reconstructed from “Sefer Toldot Adam v-Ḥava” by Rabbeinu Yeruḥam

Isaac Gantwerk Mayer (transcription & naqdanut) — Fri, 26 Apr 2024 01:11:46 +0000

A ritual for changing a name of a sick person. This text is recorded in abridged form in Rabbeinu Yeruḥam’s 14th-century work “Sefer Toldot Adam v-Ḥava,” but is almost certainly substantially older than that considering he credits it to the Geonim. Rabbeinu Yeruḥam doesn’t include the text in its entirety, assuming familiarity with the “מְצָלְאִין אֲנַֽחְנָא” opening to prayers. This text is not, to my knowledge, commonly used in any modern rites, but I found a 15th-century Italian siddur here with a prayer that begins with the same formula in full.

Note: “The CAUSE” is used to translate the Divine Name YHVH, based on the philosophical idea of God as the Prime Mover and on the interpretation of the Name as a causative form of the copula – “causes to be.” This translation also uses the plural pronoun They to refer to God as a pluralis majestatis, and to avoid the implications of God being assigned a gender. (Find Ibn Ezra’s commentary on Genesis 1:1 for a discussion of the pluralis majestatis when referring to God.) All divine referents (pronouns, epithets, names) are rendered in unicase.

Source (Hebrew and Aramaic)	Translation (English)
וזהו שנוי שתקנו הגאונים ז״ל — באין י׳ בני אדם ובקי שבהם אוחז ספר תורה בידיו ואומר:	And this is the name-change that the gaonim of blessed memory established: ten people come, and an expert among them holds a Torah scroll in his hands and says:
מְצָלְאִין אֲנַֽחְנָא וְתִּבְעִין רַחֲמֵי מִן־קֳדָם אֱלָהָא שְׁמַיָּא מַרֵי דְּרַחֲמֵי עִם־סְפַר אוֹרָיְתָא קַדִּישָׁא דִּכְתִיבִין בֵּיהּ תְּלַת־עָשָׂר מְכִילָן דְּרַחֲמֵי — יְהֹוָ֣ה ׀ יְהֹוָ֔ה אֵ֥ל רַח֖וּם וְחַנּ֑וּן אֶ֥רֶךְ אַפַּ֖יִם וְרַב־חֶ֥סֶד וֶאֱמֶֽת נֹצֵ֥ר חֶ֙סֶד֙ לָאֲלָפִ֔ים נֹשֵׂ֥א עָוֺ֛ן וָפֶ֖שַׁע וְחַטָּאָ֑ה וְנַקֵּה֙ (שמות לד:ו-ז) — הוּא יִתְמַלֵּא רַחֲמִין עֲלַֽנָא וְעַל־אֲחַֽנָא וְעַל־כׇּל־עַמּוֹ יִשְׂרָאֵל וְעַל־רֹאשׁ הַחוֹלֶה הַזֶּה וִיקַיֵּם אוֹתוֹ לִרְפוּאָה שְׁלֵמָה וּלְחַיִּים טוֹבִים וַיִּקְרָא שְׁמוֹ פלוני. יִשְׂמַח בִּשְׁמוֹ לִרְפוּאָה שְׁלֵמָה, כְּדִכְתִיב — וַאֲגַדְּלָ֖ה שְׁמֶ֑ךָ וֶהְיֵ֖ה בְּרָכָֽה׃ (בראשית יב:ב) וּכְתִיב — וְלֹא־יִקָּרֵ֥א ע֛וֹד אֶת־שִׁמְךָ֖ אַבְרָ֑ם וְהָיָ֤ה שִׁמְךָ֙ אַבְרָהָ֔ם כִּ֛י אַב־הֲמ֥וֹן גּוֹיִ֖ם נְתַתִּֽיךָ׃ (בראשית יז:ה)	We pray, and ask for mercy from the God of Heaven, the Master of Mercy, with the holy Torah scroll in which is written the thirteen measures of mercy: Cause, Cause, God, merciful and gracious, long-suffering and abounding in kindness and truth, guarding kindness for thousands, bearing iniquity and crime and sin and forgiving (Exodus 34:6-7) — may They be filled with mercy upon us and upon our brothers and upon all Their people Israel and upon the head of this sick person, and establish him to complete healing, to a good life, and call his name [new name]. May he rejoice in his name to complete healing as is written: “And I will greaten your name, and it will be a blessing.” (Genesis 12:2) And it is written: “No more will your name be called Avram, but your name will be Avraham, for a father of many nations I have given you.” (Genesis 17:5)
יְהִי רָצוֹן מִלְּפָנֶֽיךָ יְהֹוָה אֱלֹהֵֽינוּ וֶאֱלֹהֵי אֲבוֹתֵֽינוּ שֶׁיְּהֵא שְׁמוֹ לְבַטֵּל מֵעָלָיו כׇּל־גְּזֵרוֹת קָשׁוֹת וְרָעוֹת, לִקְרֹֽעַ גְּזַר דִּינוֹ מֵעָלָיו וּמֵעַל כׇּל־אֲשֶׁר־לוֹ. וְאִם־נִקְנְסָה מִיתָה עַל פלוני זֶה, לֹא־נִקְנְסָה, וְאִם־נִגְזְרָה גְּזֵרָה רָעָה עַל פלוני זֶה, לֹא־נִגְזְרָה, דְּאִישׁ אַחֵר הוּא, וְכִבְרִיָּה חֲדָשָׁה הוּא, וּכְקָטָן שֶׁנּוֹלַד לְחַיִּים טוֹבִים וְלַאֲרִיכוּת שָׁנִים וּלְמִלּוּי יָמִים, וּלְקַיֵּם בּוֹ מִקְרָא שֶׁכָּתוּב — לֹא־יִהְיֶ֨ה מִשָּׁ֜ם ע֗וֹד ע֤וּל יָמִים֙ וְזָקֵ֔ן אֲשֶׁ֥ר לֹֽא־יְמַלֵּ֖א אֶת־יָמָ֑יו׃ (ישעיהו סה:כ) וְאוֹמֵר — שָׁמַ֙עְתִּי֙ אֶת־תְּפִלָּתֶ֔ךָ רָאִ֖יתִי אֶת־דִּמְעָתֶ֑ךָ הִנְנִי֙ רֹ֣פֶא לָ֔ךְ בַּיּוֹם֙ הַשְּׁלִישִׁ֔י תַּעֲלֶ֖ה בֵּ֥ית יְהֹוָֽה׃ (מלכים ב׳ כ:ה)	May it be willed before You, Cause our God and God of our ancestors, that his name serve to nullify from him all harsh and evil decrees, and to tear his judged decree from upon him and from upon all that is his. And if death is penalized upon [old name], it is not penalized, and if an evil decree is decreed upon [old name], it is not decreed, as if this were a different man, like a new creation, or a small one born to a good life and long years and fullness of days, and to fulfill in him the verse that is written: “No more will there be a newborn infant or an elder who does not fill his days.” (Isaiah 65:20) And it says: “I have heard your prayer, I have seen your tears; behold I heal you! On the third day you will go up to the house of the Cause.” (II Kings 20:5)
יְהִי רָצוֹן מִלְּפָנֶֽיךָ יְהֹוָה אֱלֹהֵֽינוּ וֶאֱלֹהֵי אֲבוֹתֵֽינוּ שֶׁתִּשְׁלַח רְפוּאָה שְׁלֵמָה לִפלוני זֶה מְהֵרָה, לִצְדָקָה וְלִזְכוּת, לְהִתְחַדֵּשׁ נְעוּרִים, לְחַדֵּשׁ מַעֲשִׂים טוֹבִים, לֶאֱכֹל הָעוֹלָם הַזֶּה, וְלִנְחֹל הָעוֹלָם הַבָּא, לְמַלֹּאות רְצוֹנְךָ, וְלִמְצֹא חֶפְצְךָ, וְלִמְצֹא חֵן בְּעֵינֶיךָ, לְהוֹדוֹת לְךָ וּלְבָרֵךְ אֶת־שִׁמְךָ כִּי טוֹב, וְאוֹמֵר — בָּרכִ֣י נַ֭פְשִׁי אֶת־יְהֹוָ֑ה וְאַל־תִּ֝שְׁכְּחִ֗י כׇּל־גְּמוּלָֽיו׃ הַסֹּלֵ֥חַ לְכׇל־עֲוֺנֵ֑כִי הָ֝רֹפֵ֗א לְכׇל־תַּחֲלוּאָֽיְכִי׃ הַגּוֹאֵ֣ל מִשַּׁ֣חַת חַיָּ֑יְכִי הַֽ֝מְעַטְּרֵ֗כִי חֶ֣סֶד וְרַחֲמִֽים׃ הַמַּשְׂבִּ֣יעַ בַּטּ֣וֹב עֶדְיֵ֑ךְ תִּתְחַדֵּ֖שׁ כַּנֶּ֣שֶׁר נְעוּרָֽיְכִי׃ (תהלים קג:ב-ה) וְאוֹמֵר — יוֹד֣וּ לַיהֹוָ֣ה חַסְדּ֑וֹ וְ֝נִפְלְאוֹתָ֗יו לִבְנֵ֥י אָדָֽם׃ וְ֭יִזְבְּחוּ זִבְחֵ֣י תוֹדָ֑ה וִיסַפְּר֖וּ מַעֲשָׂ֣יו בְּרִנָּֽה׃ (תהלים קז:כא-כב)	May it be willed before You, Cause our God and God of our ancestors, that You send complete healing to this [new name] speedily, to righeousness and to merit, to renewal of youth, to new good deeds, to eat of this world, and to inherit the world to come, to fulfill Your will, to find Your favor, and to find grace in Your eyes, to thank You and bless Your name which is good, and it says: “Bless, my soul, the Cause, and do not forget all Their benefits! The One who forgives all your iniquities, heals of all your diseases, redeems of your life from the pit, encompasses you with kindness and compassion, satisfies your old-age with good, renews your youth like a griffon-eagle.” (Psalms 103:2-5) And it says: “They will thank the Cause for Their mercy, and Their wonders for the children of mortals. And they will offer thanksgiving-offerings, and tell of Their works in cheer.” (Psalms 107:21-22)

This is a transcription and translation of a prayer for a change of name (in the event of a life threatening illness) appearing in J. B. De-Rossi, Mss. codices hebraici Biblioth I. B. De-Rossi (Parma, 1803), no. 483 (folio number: FL22509189).

Source(s)

Mss. codices hebraici Biblioth I. B. De-Rossi (Parma, 1803), no. 483 (folio number FL22509189)

Prayer on the Sabbath of Naming a New Born Daughter, by Marcus Heinrich Bresslau (1852)

Marcus Heinrich Bresslau — Mon, 22 Nov 2021 02:35:00 +0000

Contribute a translation	Source (English)
	In a flow of warm tears of gratitude I this day tread the steps of Thy house; in grateful raptures at the mercy shewn to me during my confinement, and Thy healing grace after it, I offer to Thy paternal love my inmost thanks— the outpouring of my soul, which may be a substitute for the sacrifice of blood, which according to Thy law I was bound to offer to Thee, Fountain of Goodness.
	The mother’s heart now prays, that, Thou mayest bless this new-born child, my daughter with lasting health; that may she bloom with joy and delight.
	And when she shall have outgrown the cradle, then bless her O God with the spirit of light and truth. Grant that she may not harbour in her heart any impure thoughts, any vain desire, any guilty cravings; and that all her powers may be directed to the ennoblement of her mind.
	May she ever entertain a proper sense of chastity; may she ever be impressed with that feeling of delicacy and propriety so peculiar to our sex.
	She is yet asleep in calm repose, and is not yet awakened by any tempest of life: therefore ere the flower is developed, ere the soft heart of the child inclines to the alluring strains of evil, bless it, that it may soon acknowledge and love Thee.
	Eternal grace! do not deprive the mother’s breast of this presented good, preserve it to me unto remote days, and when the redness of sunset on the last evening of my life fades away, may she be my comfort. Amen.

“Prayer on the Sabbath of Naming a New Born Daughter” by Marcus Heinrich Bresslau was first published in his תחנות בנות ישראל Devotions for the Daughters of Israel (1852), p. 63.

In his preface to Devotions, Bresslau is clear that his prayers in English were adapted from traditional teḥinot that had earlier been published in France, Germany, and Poland. If you know of a specific prayer that may have served as the basis for this one, please leave a comment or contact us.

Source(s)

Service for the Blessing of a Baby, by Lilian Helen Montagu (1962)

Aharon N. Varady (transcription) — Fri, 26 Aug 2022 21:58:56 +0000

Reconstructed Source (Hebrew)	Source (English)
אָהַבְתִּי כִּי־יִשְׁמַע יְהֹוָה אֶת־קוֹלִי תַּחֲנוּנָי׃ כִּי־הִטָּה אׇזְנוֹ לִי וּבְיָמַי אֶקְרָא׃ אֲפָפוּנִי חֶבְלֵי־מָוֶת וּמְצָרֵי שְׁאוֹל מְצָאוּנִי צָרָה וְיָגוֹן אֶמְצָא׃ וּבְשֵׁם־יְהֹוָה אֶקְרָא אָנָּה יְהֹוָה מַלְּטָה נַפְשִׁי׃	I love the Lord, because He hath heard my voice and my supplications. Because He hath inclined His ear unto me, therefore will I call upon Him as long as I live. The cords of death compassed me, and the pains of Sheol get hold upon me: I found trouble and sorrow. Then I called upon the name of the Lord; O Lord, I beseech thee, deliver my soul. (Psalms 116:1-4)
חַנּוּן יְהֹוָה וְצַדִּיק וֵאלֹהֵינוּ מְרַחֵם׃ שֹׁמֵר פְּתָאיִם יְהֹוָה דַּלֹּתִי וְלִי יְהוֹשִׁיעַ׃ שׁוּבִי נַפְשִׁי לִמְנוּחָיְכִי כִּי־יְהֹוָה גָּמַל עָלָיְכִי׃ כִּי חִלַּצְתָּ נַפְשִׁי מִמָּוֶת אֶת־עֵינִי מִן־דִּמְעָה אֶת־רַגְלִי מִדֶּחִי׃	Gracious is the Lord, and righteous; yes, our God is merciful. The Lord preserveth the simple, I was brought low and he saved me. Return unto thy rest, O my soul, for the Lord hath dealt beautifully with thee. For Thou hast delivered my soul from death, mine eyes from tears, and my feet from failing. (Psalms 116:5-8)
אֶתְהַלֵּךְ לִפְנֵי יְהֹוָה בְּאַרְצוֹת הַחַיִּים׃ מָה־אָשִׁיב לַיהֹוָה כׇּל־תַּגְמוּלוֹהִי עָלָי׃ לְךָ־אֶזְבַּח זֶבַח תּוֹדָה וּבְשֵׁם יְהֹוָה אֶקְרָא׃	I will walk before the Lord in the land of the living. (Psalms 116:9) What shall I render unto the Lord for all His benefits towards me? (Psalms 116:12) I will offer to Thee the sacrifice of thanksgiving, and will call upon the name of the Lord. (Psalms 116:17)
	Blessed art Thou, O Lord our God, King of the universe, who bestowest mercies upon thy children.^[1] This blessing in English appears to be an adaptation of the birkat ha-gomel, בָּרוּךְ אַתָּה ה׳ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַגּוֹמֵל לְחַיָּבִים טוֹבוֹת שֶׁגְּמָלַנִי כׇּל טוֹב׃
בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הַעוֹלָם שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה׃	Blessed art Thou, O Lord our God, King of the Universe, who hast kept us in life, preserved us and enabled us to attain to this occasion.^[2] Accompanying these two blessings are their Hebrew translations, which Lily Montagu presumably cut out from some book or pamphlet and taped to the page.
הִנֵּה נַחֲלַת יְהֹוָה בָּנִים שָׂכָר פְּרִי הַבָּטֶן׃	Lo, children are an heritage of the Lord; and the fruit of the body is His reward. (Psalms 127:3)
אֵין־קָדוֹשׁ כַּיהֹוָה כִּי אֵין בִּלְתֶּךָ וְאֵין צוּר כֵּאלֹהֵינוּ׃	There is none holy as the Lord; for there is none besides Thee, neither is there any rock like our God. (1 Samuel 2:2)
	The Mother Will Say: My God, I turn unto Thee with a deeply grateful heart, for the deliverence which Thou hast wrought for me. By thy help, I have come through a time of great trial, through pain and weakness, unto strength. Thou art our guardian. Thou enrichest our life with many gifts. Humbly we behold Thy goodness in the gift of children for which we offer the fullest thanks of our hearts. And I beseech Thee, my God, help me and my husband to be worthy of the blessing Thou hast given us in this child, and to show our gratitude to Thee by unwearying efforts to lead him in the way of righteousness and holiness. Teach us so to guide and instruct him that he shall grow up to be loyal to Judaism and a worthy member of the Jewish community.
	Minister: Dear God and Father, we entreat Thy fatherly love for this child. May he learn more and more, as he is more able to know, that Thou art ever near him, growing up in Thy presence as in the sunshine, and keeping the sense of it all the days of his life. Open his eyes to see the beauty and wonder of the world about him, so that there may be a perpetual spring of freshness in his heart. Still more, let him learn to love the goodness that is in man and woman. We do not ask that he shall be spared the trials and troubles which no human being may escape. But we humbly beg for him a strength that shall increase with his years, and courage to face and subdue all evil. Grant him above all a loving heart that he may live to do thy will in faithfulness. Cause him whose name shall be ([baby’s name]^[3] This service was used in the blessing of Raymond Sion David Barda. ) to attain unto virtue and knowledge, and to be a blessing. Bless him with long life.
	The Shema might be recited. (Deuteronomy 6:4)
	Priestly Benediction. (Numbers 6:23-27)

This undated “Service for the Blessing of a Baby” by the Hon. Lily H. Montagu (1873-1963) from the archives of the Liberal Jewish Synagogue, London, was published in, Lily Montagu: Sermons, Addresses, Letters, and Prayers (ed. Ellen Umansky, 1985), pp. 339-341. Based on the name of the baby for whom the service was performed, we feel confident in dating this service to June 1962. I have added the Masoretic and liturgical Hebrew and set it side-by-side with the Motagu’s text in English. –Aharon Varady

Source(s)

Lily Montagu, sermons, addresses, letters, and prayers – Religious Leader – p. 339

Lily Montagu, sermons, addresses, letters, and prayers – Religious Leader – p. 340

Lily Montagu, sermons, addresses, letters, and prayers – Religious Leader – p. 341

Notes

Notes
1	This blessing in English appears to be an adaptation of the birkat ha-gomel, בָּרוּךְ אַתָּה ה׳ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַגּוֹמֵל לְחַיָּבִים טוֹבוֹת שֶׁגְּמָלַנִי כׇּל טוֹב׃
2	Accompanying these two blessings are their Hebrew translations, which Lily Montagu presumably cut out from some book or pamphlet and taped to the page.
3	This service was used in the blessing of Raymond Sion David Barda.

ברוכה הבאה | Blessed be the newcomer! — a ceremony for the naming of a baby daughter by Joshua Gutoff (ca. 1989)

Joshua Gutoff — Mon, 22 Apr 2019 06:04:08 +0000

If you look at the liturgies of traditional life cycle rituals – brit milah, wedding, funeral – they’re remarkable for how little they speak to, or about, the actual person(s) involved. Many of the baby-naming ceremonies created over the past few decades have tried to remedy this, involving multiple blessings for the newborn girl. It struck me, though, that the lack of reference to the “lead character” in the classic ceremonies might actually be the point.

Think of how a b’rakhah works. When a Christian says Grace, it’s something like, “Bless this food to our use,” or “For what we are to receive make us truly grateful.” The prayer points to what’s about to be eaten: this food; these gifts. But a traditional b’rakhah is almost blind to the food on the table “Blessed are You…Who brings bread from the earth” – even though without the bread, this statement would be considered a blessing in vain. So: A Jewish blessing takes a phenomenon and, rather than talking about it directly, uses it as an opportunity to talk about the sacred. We may eat the food, but what we see is an example of God’s eternal bread-giving nature.

So, too, with the life-cycle rituals. Think of a wedding. When we look at the chuppah, the blessings invite us to see both a reminder of Eden and a trace of the redemption-to-come. A funeral invokes the idea of God’s ineffably just providence, and recasts our grief as part of a response to the cosmic rupture symbolized by the Destruction of the Temple. And in a Brit Milah the circumcision of this particular baby is a reminder of God’s initial covenant with Abraham (“The blessed Holy One said to Abraham our father, ‘Walk before Me and be perfect”), the Exodus (“I passed over you and saw you weltering in your blood, and said, ‘In your blood may you live'” – understood by the midrash to refer to the bloods of both the first Passover offering and circumcision, and, in its invocation of Elijah, the redemption yet to be.

What I wanted was a baby-naming ceremony that did similar work; that is, that recasts the naming as a microcosm of events in sacred history. And in fact naming in Torah has both covenantal and redemptive significance. The reference to the “garments of triumph” and “robe of victory” in the Isaiah passage naturally suggested wrapping the child in a tallit as a transitional event that might otherwise be lacking.

Hebrew	English
אֲנִי הִנֵּה בְרִיתִי אִתָּךְ וְהָיִיתָ לְאַב הֲמוֹן גּוֹיִם׃ וְלֹא־יִקָּרֵא עוֹד אֶת־שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּיךָ׃ וְהִפְרֵתִי אֹתְךָ בִּמְאֹד מְאֹד וּנְתַתִּיךָ לְגוֹיִם וּמְלָכִים מִמְּךָ יֵצֵאוּ׃ וַהֲקִמֹתִי אֶת־בְּרִיתִי בֵּינִי וּבֵינֶךָ וּבֵין זַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם לִבְרִית עוֹלָם לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ׃ (בראשית יז:ד-ז)	“As for me, here, my covenant is with you, so that you will become the father of a throng of nations. No longer shall your name be called Avram, rather shall your name be Avraham, for I will make you Av hamon goyyim/Father of a Throng of nations! I will cause you to bear fruit exceedingly, I will make nations of you, yes, icings will go out from you! I establish my covenant between me and you and your seed after you, into their generations as a covenant for the ages, to be God to you and to your seed after you.”^[1] Genesis 17:4-7.
וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם שָׂרַי אִשְׁתְּךָ לֹא־תִקְרָא אֶת־שְׁמָהּ שָׂרָי כִּי שָׂרָה שְׁמָהּ׃ וּבֵרַכְתִּי אֹתָהּ וְגַם נָתַתִּי מִמֶּנָּה לְךָ בֵּן וּבֵרַכְתִּיהָ וְהָיְתָה לְגוֹיִם מַלְכֵי עַמִּים מִמֶּנָּה יִהְיוּ׃ (בראשית יז:טו-טז)	…God said to Avraham: As for Sarai your wife – you shall not call her name Sarai, for Sara/Princess is her name! I will bless her, and I will give you a son from her, I will bless her so that she becomes nations, kings of peoples shall come from her!”^[2] Genesis 17:15-16.
	The child is wrapped in a tallit.
שׂוֹשׂ אָשִׂישׂ בַּיְיָ תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ כִּי כָאָרֶץ תּוֹצִיא צִמְחָהּ וּכְגַנָּה זֵרוּעֶיהָ תַצְמִיחַ כֵּן אֲדֹנָי ה׳ יַצְמִיחַ צְדָקָה וּתְהִלָּה נֶגֶד כָּל־הַגּוֹיִם׃ (ישעיהו סא:י-יא)	“I greatly rejoice in YHVH, my whole being exults in my elo’ah. For He has clothed me with garments of triumph, wrapped me in a robe of victory, like a bridegroom adorned with a turban, like a bride bedecked with her finery. For as the earth brings forth her growth and a garden makes the seed shoot up, so my Master YHVH will make victory and renown shoot up in the presence of all the nations.”^[3] Isaiah 61:10-11
לְמַעַן צִיּוֹן לֹא אֶחֱשֶׁה וּלְמַעַן יְרוּשָׁלִַם לֹא אֶשְׁקוֹט עַד־יֵצֵא כַנֹּגַהּ צִדְקָהּ וִישׁוּעָתָהּ כְּלַפִּיד יִבְעָר׃ וְרָאוּ גוֹיִם צִדְקֵךְ וְכָל־מְלָכִים כְּבוֹדֵךְ (ישעיהו סב:א-ב חלק)	“For the sake of Tsiyon I will not be silent, for the sake of Yerushalayim I will not be still, till her victory emerge resplendent and her triumph like a flaming torch. Nations shall see your victory, and every king your majesty.”^[4] Isaiah 62:1-2 part
וְקֹרָא לָךְ שֵׁם חָדָשׁ אֲשֶׁר פִּי ה׳ יִקֳּבֶנּוּ׃ (ישעיהו סב:ב חלק)	All: “And you shall be called by a name which YHVH (Adonai) shall bestow.”^[5] Isaiah 62:2 part
וְהָיִיתְ עֲטֶרֶת תִּפְאֶרֶת בְּיַד־ה׳ וצנוף [וּצְנִיף] מְלוּכָה בְּכַף־אֱלֹהָיִךְ׃ לֹא־יֵאָמֵר לָךְ עוֹד עֲזוּבָה וּלְאַרְצֵךְ לֹא־יֵאָמֵר עוֹד שְׁמָמָה כִּי לָךְ יִקָּרֵא חֶפְצִי־בָהּ וּלְאַרְצֵךְ בְּעוּלָה כִּי־חָפֵץ ה׳ בָּךְ וְאַרְצֵךְ תִּבָּעֵל׃ כִּי־יִבְעַל בָּחוּר בְּתוּלָה יִבְעָלוּךְ בָּנָיִךְ וּמְשׂוֹשׂ חָתָן עַל־כַּלָּה יָשִׂישׂ עָלַיִךְ אֱלֹהָיִךְ׃ (ישעיהו סב:ג-ה)	“You shall be a glorious crown in the hand of YHVH, and a royal diadem in the palm of your God. Nevermore shall you be called Azuvah/Forsaken, nor shall you be called Shemamah/Desolate; but you shall be called Hephzibah/I delight in her, and your land Beulah/Espoused. For YHVH takes delight in you, and your land shall be espoused. As a youth espouses a maiden, your sons shall espouse you; and as a bridegroom rejoices over his bride, so will your elo’ah rejoice over you.”^[6] Isaiah 62:3-5
אלהינו ואלהי אבותינו קים את הילדה הזאת לאביה ולאמה ויקרא שמה בישראל …* בת *	Our God and God of our ancestors, sustain this child with her father and mother. May her name be known is Israel as [name daughter of names]
ישמח האב ביוצא חלציו ותגל אמה בפרי בטנה ככתוב: יִשְׂמַח־אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ׃ (משלי כג:כה) הוֹדוּ לַיְיָ כִּי־טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃ (תהלים קו:א, תהלים קיט:א, תהלים קלו:א, דברי הימים א׳ טז:לד)	May her father rejoice in his offspring and may mother rejoice in the fruit of her womb. As it is written, “Let your father and mother be glad; let she who bore you thrill with joy”^[7] Proverbs 23:25. Hodu l’Adonai ki tov, ki l’olam chasdo!^[8] ”Give thanks for YHVH is beneficent, for in the Cosmos is their beneficence.” Psalms 106:1, Psalms 118:1, Psalms 136:1, I Chronicles 16:34. –Aharon Varady
הוֹדוּ לַיְיָ כִּי־טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃	All: Hodu l’Adonai ki tov, ki l’olam chasdo!
זאת הקטנה *** גדולה תהיה	May this tiny one [name] one day be great.
כשם שנכנסה לעם ישראל כן תכנס לתורה ולחופה ולמעשים טובים	All: As she has entered the community of Israel, so may she enter into a life of Torah, marriage, and good deeds!
בָּרוּךְ אַתָּה ה׳ אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁהֶחֱיָנוּ וְקִיְמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה׃	Parents: Barukh atah Adonai Eloheinu melekh ha-olam, she-he-chi-anu, v’ki-e-manu, v’higianu lazman hazeh Blessed are You, YHVH (Adonai) our elo’ah, Master of the Universe, who has given us life, sustained us, and enabled us to reach this occasion.
יְשִׂימֵךְ אֱלֹהִים כְּשָׂרָה רִבְקָה רָחֵל וְלֵאָה יְבָרְכֵךְ ה׳ וְיִשְׁמְרֵךְ. יָאֵר ה׳ פָּנָיו אֵלַיִךְ וְיִחָנֵּךְ. יִשָּׂא ה׳ פָּנָיו אֵלַיִךְ וְיָשֵׂם לָךְ שָׁלוֹם׃ (בדרך דברים ו:כד-כו)	May God make you like Sarah, Rivqah, Raḥel and Le’ah. May YHVH (Adonai) bless you and guard over you May YHVH (Adonai) show favor to you and be gracious to you May YHVH (Adonai) be delighted with you and give you peace.^[9] Cf. Numbers 6:24-26.
אָמֵן!	All: Amen!

Ceremony created by Joshua Gutoff who adds, “I put this together in 1989 or early 1990 in Leominster, MA.” I have added Hebrew verses and citations opposite Rabbi Dr. Gutoff’s English. I have hebraicized divine names in Dr. Gutoff’s translation (for example, replacing YHVH for “the Lord”). Some Hebrew remains unvocalized. (Please contribute vocalization in the comments.) –Aharon Varady

Source(s)

https://opensiddur.org/wp-content/uploads/2019/04/Ceremony_for_the_Naming_of_a_Baby_Girl-Joshua-Gutoff-1989.pdf

Notes

Notes
1	Genesis 17:4-7.
2	Genesis 17:15-16.
3	Isaiah 61:10-11
4	Isaiah 62:1-2 part
5	Isaiah 62:2 part
6	Isaiah 62:3-5
7	Proverbs 23:25.
8	”Give thanks for YHVH is beneficent, for in the Cosmos is their beneficence.” Psalms 106:1, Psalms 118:1, Psalms 136:1, I Chronicles 16:34. –Aharon Varady
9	Cf. Numbers 6:24-26.

ברית שמות | Baby Naming Covenant by Rabbi Emma Kippley-Ogman and Benjamin Kamm

Benjamin Kamm — Mon, 04 Jun 2012 15:51:28 +0000

DOWNLOAD: TXT | odt | PDF

In honor of the birth of their son born 23 Shvat 5772 ~ 15 February 2012, Rabbi Emma Kippley-Ogman and Benjamin Kamm share their Brit Shmot (Naming Covenant). The ceremony took place February 23rd, 2012 (Rosh Ḥodesh Adar ~ 30 Shvat 5772) at Congregation Kehillath Israel, Brookline, Massachusetts.

https://opensiddur.org/wp-content/uploads/2012/06/Brit-Shmot-Baby-Kippley-Ogman-Kamm.pdf

מי שברך על קבלת שם עברי | Mi sheBerakh on Receiving a Hebrew Name as an Adult

Sarah Chandler — Thu, 21 Jun 2018 05:29:23 +0000

Hebrew	English
מוֹנֶה מִסְפָּר לַכּוֹכָבִים לְכֻלָּם שֵׁמוֹת יִקְרָא׃ (תהלים קמז:ד)	[YHVH] counts the numbers of the stars; To each of them, [Hashem] gives a name.^[1] Psalms 147:4
שְׂאוּ־מָרוֹם עֵינֵיכֶם וּרְאוּ מִי־בָרָא אֵלֶּה,‏ הַמּוֹצִיא בְמִסְפָּר צְבָאָם;‏ לְכֻלָּם בְּשֵׁם יִקְרָא,‏ מֵרֹב אוֹנִים וְאַמִּיץ כֹּחַ,‏ אִישׁ לֹא נֶעְדָּר׃ (ישעיהו מ:כו)	Lift your eyes on high and behold who has created these things [the stars], that bring out their host by number. [YHVH] calls them all by names; because of the greatness of [Hashem’s] might and because [Hashem] is strong in power, not one is missing.^[2] Isaiah 40:26
”זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דּוֹר־וָדוֹר“ (דברים ל״ב:ז חלק).‏ לְעוֹלָם יִבְדֹּק אָדָם בַּשֵּׁמוֹת לִקְרֹא לִבְנוֹ,‏ הָרָאוּי לִהְיוֹת צַדִּיק.‏ כִּי לִפְעָמִים הַשֵּׁם גּוֹרֵם טוֹב אוֹ גּוֹרֵם רָע.‏ (מדרש תנחומא, האזינו ז׳)	“Remember the days of old, Consider the years of many generations.”^[3] Deuteronomy 32:7 partial It is always important for a person to choose a name for their child that will be perceived as righteous, since every time the name is pronounced, invokes either good or invokes evil.^[4] Midrash Tanchuma, Ha’Azinu 7
	The Birkat haKohanim (Priestly Blessing) for a woman
יְבָרְכֵךְ יהוה וְיִשְׁמְרֵךְ. יָאֵר יהוה פָּנָיו אֵלַיִךְ וְיִחָנֵּךְ. יִשָּׂא יהוה פָּנָיו אֵלַיִךְ וְיָשֵׂם לָךְ שָׁלוֹם׃ (כמו במדבר ו:כד-כו)	May YHVH (Hashem) bless you and protect you! May YHVH (Hashem) shine their face upon you and be gracious towards you! May YHVH (Hashem) lift their face up to you, and bring you peace!^[5] Numbers 6:24-26
	The Birkat haKohanim (Priestly Blessing) for a man
יְבָרֶכְךָ יהוה וְיִשְׁמְרֶךָ. יָאֵר יהוה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ. יִשָּׂא יהוה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃ (במדבר ו:כד-כו)	May YHVH (Hashem) bless you and protect you! May YHVH (Hashem) shine their face upon you and be gracious towards you! May YHVH (Hashem) lift their face up to you, and bring you peace!^[6] Numbers 6:24-26
בָּרוּךְ אַתָּה ה׳ אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה׃	Blessed are you YHVH (Hashem) our elo’ah, cosmic majesty, who has kept us alive, and has preserved us, and enabled us to reach this season.
	Blessing over a new Hebrew name for a woman
מִי שֶׁבֵּרַךְ (אִמּוֹתֵינוּ) שָׂרָה וְרִבְקָה רָחֵל וְלֵאָה וּמִרְיָם הַנְּבִיאָה וַאֲבִיגַיִל וְאֶסְתֵּר הַמַּלְכָּה בַּת אֲבִיחַיִל הוּא יְבָרֵךְ אֶת הַאִשָׁה הַזּאֹת וְיִקָּרֵא שְׁמָהּ (בְּיִשְׂרָאֵל) [פְּלוֹנִית] בְּמַזַּל טוֹב וּבְשַׁעַת בְּרָכָה. וְכֵן יְהִי רָצוֹן וְנאֹמַר אָמֵן׃	May the one who blessed (our foremothers): Sarah and Rivkah, Raḥel and Leah, and the prophet Miriam and Avigayil and Queen Esther, daughter of Aviḥayil — may Hashem bless this woman and let her name (in Yisra’el) be … with good luck and in a blessed hour; and so may it be your will, and let it be said, Amen!”
	Blessing over a new Hebrew name for a man
מִי שֶׁבֵּרַךְ (אֲבוֹתֵינוּ) אַבְרָהָם, יִצְחָק, וְיַעֲקֹב מֹשֶׁה וְאַהֲרֹן יוֹאָב בֶּן־צְרוּיָה וּמׇרְדְּכַי בֶּן־יָאִיר הוּא יְבָרֵךְ אֶת הַאִישׁ הַזֶּה וְיִקָּרֵא שְׁמוֹ (בְּיִשְׂרָאֵל) [פְּלוֹנִי] בְּמַזַּל טוֹב וּבְשַׁעַת בְּרָכָה. וְכֵן יְהִי רָצוֹן וְנאֹמַר אָמֵן׃	May the one who blessed (our forefathers): Avraham, Yitsḥak, and Ya’akov Moshe and Aharon Yoav ben Tsruyah and Mordekhai ben Yair — may Hashem bless this man and let his name (in Yisra’el) be … with good luck and in a blessed hour; and so may it be your will, and let it be said, Amen!”

This ritual liturgy for Hebrew naming was prepared in 2016 as part of a series of ritual resource guides for Hillel International by Mollie Andron, in collaboration with Sarah Chandler and Aharon Varady. The selection of verses was chosen by Sarah Chandler. The Mi Sheberakh for adult men and women was adapted by Aharon Varady from the blessings over the names of infant boys and girls.

For those interested, the full set of guides can be downloaded here.

The names of our ancestors reflect the diverse tapestry of experiences and cultures our people encountered including the names of those who joined our families from neighboring people and regional societies. In giving and receiving Hebrew names, we honor the names of all our ancestors whose “names may be remembered for a blessing” (zekher livrakha). Of the ancestors mentioned in the mi sheberakh (“May the one who blessed our forefathers and foremothers…”), I wanted to make certain to include Mordekhai and Esther, names of figures distinguished in their being both native to their Diasporan roots (Marduk and Ishtar), as well as elevated by the heroic, brave action of their namesakes. If there are figures from the Tanakh that are important to you, that are a kesher (connection) between you and your Jewish identity contained within these stories, then please feel free to include them in your mi sheberakh. –Aharon Nissn ben Adrienne & David (ﬡַﬣֲﬧֹן נִיסָן בֶּן אײﬢﬧען וְﬢַוִﬢ)

Source

Notes

Notes
1	Psalms 147:4
2	Isaiah 40:26
3	Deuteronomy 32:7 partial
4	Midrash Tanchuma, Ha’Azinu 7
5	Numbers 6:24-26
6	Numbers 6:24-26

מִי שֶׁבֵּרָךְ לִמְקַבְּלֵי שֵׁם אֱמֶת אַחַר אִשּׁוּר מְגַדְּרִי | Mi sheBerakh for those receiving a true name after gender confirmation, by Isaac Gantwerk Mayer

Isaac Gantwerk Mayer — Tue, 03 Sep 2019 21:30:19 +0000

A Mi sheBerakh prayer, in the manner of those used during the Torah service, to honor those receiving a true Hebrew name reflecting their gender after undergoing gender confirmation. There’s a long history of Jews changing their names to honor important events — conversions being the classic example, but in some communities healing from diseases was an opportunity to change names. Nowadays one who goes through a gender confirmation ceremony may choose to have a name that reflects their gender rather than the name reflecting the gender assigned to them at birth (often called a deadname). This blessing, similar to yet distinct from a naming ceremony, is meant to announce this. A few notes: “the letter of divine breath” is the letter ה, which was added to the names of Abra[h]am and Sara[h] upon their being welcomed into the covenant. The kabbalists link ה to the sound of breath, which was used when God gave life to humanity (see Genesis 2:7). The name is repeated three times, a traditional number for completeness.

Hebrew	English
לאיש טרנסי	For a trans man
מִי שֶׁבֵּרַךְ אַבְרָהָם וְשָׂרָה וְקָרָא אֶת־שְׁמוֹתֵיהֶם בְּאוֹת רוּחוֹ זוֹ הַאוֹת שֶׁבָּהּ יָצַר אֶת־כׇּל־אָדָם בְּצַלְמוֹ כִּדְמוּתוֹ הוּא יְבָרֵךְ אֶת־הָאִישׁ הַזֶּה שֶׁעָלָה לְהִגָּלוֹת בְּצוּרָתוֹ הָרְאוּיָה לוֹ׃ מֵעַתָּה וְעַד עוֹלָם יִקָּרֵא בְּשֵׁם פלוני בֶּן הורה א וְהורה ב בְּיִשְׁרָאֵל׃ חֵלֶק יִשְׂרָאֵל הוּא לִשְׂרוֹת עִם אֱלֹהִים וְעִם אֲנָשִׁים וְהוּא שָׂרָה עִם עוֹלְמֵי שִׂנְאָה וְקִנְאָה וַיּוּכַל עֲלֵיהֶם׃ הַקָּדוֹשׁ בָּרוּךְ הוּא יִשְׁמְרֵהוּ וִיבָרֵךְ אֶת כׇּל־שֶׁמְּכַבְּדֵהוּ בְּכָבוֹד אָדָם וְיוֹדִיעַ לְכׇל־בְּנֵי בְּלִיַּעַל שֶׁיִּקְרָאֵהוּ בִּשְׁמוֹ הַמָּוֶת בֵּין בְּזָדוֹן וּבֵין בִּשְׁגָגָה כִּי עֲבֵרָה גְּדוֹלָה עָבְרוּ׃ וּבְכֵן יְהִי רָצוֹן מִלְּפָנֶיךָ יְהוָה אֱלֹהֵינוּ וֶאֱלֹהֵי אֲבוֹתֵינוּ שֶׁשְׁמוֹ פלוני בֶּן הורה א וְהורה ב שֵׁם נוֹדַע לִתְהִלָּה וְשֵׁם זָכוּר לְטוֹבָה בְּיִשְׂרָאֵל׃ פלוני בֶּן הורה א וְהורה ב שְׁמוֹ מֵעַתָּה וְעַד עוֹלָם כְּמוֹ שֶׁכָּתוּב בְּתוֹרָתֶךָ וַיֹּ֗אמֶר לֹ֤א יַעֲקֹב֙ יֵאָמֵ֥ר עוֹד֙ שִׁמְךָ֔ כִּ֖י אִם־יִשְׂרָאֵ֑ל כִּֽי־שָׂרִ֧יתָ עִם־אֱלֹהִ֛ים וְעִם־אֲנָשִׁ֖ים וַתּוּכָֽל (בראשית לב:כט)׃ וְנֶאֱמַר אַתָּה־הוּא֙ יְהוָ֣ה הָאֱלֹהִ֔ים אֲשֶׁ֤ר בָּחַ֙רְתָּ֙ בְּאַבְרָ֔ם וְהוֹצֵאת֖וֹ מֵא֣וּר כַּשְׂדִּ֑ים וְשַׂ֥מְתָּ שְּׁמ֖וֹ אַבְרָהָֽם (נחמיה ט:ז)׃ אַף לְאַבְרָהָם אָמַרְתָּ כִּֽי־בָרֵ֣ךְ אֲבָרֶכְךָ֗ (בראשית כב:יז) כָּךְ תִּבְרָכֵהוּ וְתִבְרָכֶנּוּ וּתְבָרֵךְ אֶת כּֽל־עֲדַת יִשְׂרָאֵל וְנֹאמַר אָמֵן׃	May the One who blessed Abraham and Sarah and called their names with the letter of divine breath, the very letter with which all humanity was created in the divine image and form, bless this man who has ascended to be revealed in the form proper to him. From now on he will be called ____ son of ____ in Israel. The portion of Israel is to struggle with God and humanity, and he has struggled with worlds of hate and resentment and has persevered through them. May the Holy Blessed One guard him and bless all those who honor him with human dignity, and let it be known to all the lowly ones who call him by his dead name, whether maliciously or unintentionally, that they have committed a great transgression. And thus, may it be Your will, Cause our God and God of our ancestors, that his name ____ son of ____ be a name known for glory and remembered for goodness in Israel. ____ son of ____ is his name from now on, like it is written in Your Torah, “And he said, not Jacob will your name be said any more, but rather Israel, for you have struggled with God and with humanity and persevered.”^[1] Genesis 32:29. And it is said, “You are the Cause God who chose Abram and brought him out of Ur of the Chaldeans and set his name Abraham.”^[2] Nehemiah 9:7. Just as you said to Abraham “For I will bless, bless you,”^[3] Genesis 22:17. so too bless him and bless us and bless all the congregation of Israel, and we say amen.
לאישה טרנסית	For a trans woman
מִי שֶׁבֵּרַךְ שָׂרָה וְאַבְרָהָם וְקָרָא אֶת־שְׁמוֹתֵיהֶם בְּאוֹת רוּחוֹ זוֹ הַאוֹת שֶׁבָּהּ יָצַר אֶת־כׇּל־אָדָם בְּצַלְמוֹ כִּדְמוּתוֹ הוּא יְבָרֵךְ אֶת־הָאִשָּׁה הַזֹּאת שֶׁעָלְתָה לְהִגָּלוֹת בְּצוּרָתָהּ הָרְאוּיָה לָהּ׃ מֵעַתָּה וְעַד עוֹלָם תִּקָּרֵא בְּשֵׁם פלונית בַּת הורה א וְהורה ב בְּיִשְׁרָאֵל׃ חֵלֶק יִשְׂרָאֵל הוּא לִשְׂרוֹת עִם אֱלֹהִים וְעִם אֲנָשִׁים הִיא שָׂרְתָה עִם עוֹלְמֵי שִׂנְאָה וְקִנְאָה וַתּוּכַל עֲלֵיהֶם׃ הַקָּדוֹשׁ בָּרוּךְ הוּא יִשְׁמְרֵיהָ וִיבָרֵךְ אֶת כׇּל־שֶׁמְּכַבְּדֶיהָ בְּכָבוֹד אָדָם וְיוֹדִיעַ לְכׇל־בְּנֵי בְּלִיַּעַל שֶׁיִּקְרָאֵהָ בִּשְׁמָהּ הַמָּוֶת בֵּין בְּזָדוֹן וּבֵין בִּשְׁגָגָה כִּי עֲבֵרָה גְּדוֹלָה עָבְרוּ׃ וּבְכֵן יְהִי רָצוֹן מִלְּפָנֶיךָ יְהוָה אֱלֹהֵינוּ וֶאֱלֹהֵי אֲבוֹתֵינוּ שֶׁשְׁמָהּ פלונית בַּת הורה א וְהורה ב שֵׁם נוֹדַע לִתְהִלָּה וְשֵׁם זָכוּר לְטוֹבָה בְּיִשְׂרָאֵל׃ פלונית בַּת הורה א וְהורה ב שְׁמָהּ מֵעַתָּה וְעַד עוֹלָם כְּמוֹ שֶׁכָּתוּב בְּתוֹרָתֶךָ וַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־אַבְרָהָ֔ם שָׂרַ֣י אִשְׁתְּךָ֔ לֹא־תִקְרָ֥א אֶת־שְׁמָ֖הּ שָׂרָ֑י כִּ֥י שָׂרָ֖ה שְׁמָֽהּ (בראשית יז:טו)׃ וְנֶאֱמַר אַתָּה־הוּא֙ יְהוָ֣ה הָאֱלֹהִ֔ים אֲשֶׁ֤ר בָּחַ֙רְתָּ֙ בְּאַבְרָ֔ם וְהוֹצֵאת֖וֹ מֵא֣וּר כַּשְׂדִּ֑ים וְשַׂ֥מְתָּ שְּׁמ֖וֹ אַבְרָהָֽם (נחמיה ט:ז)׃ אַף בְּשָׂרָה אָמַרְתָּ וּבֵרַכְתִּ֣י אֹתָ֔הּ (בראשית יז:טז) כָּךְ תִּבְרָכֵהָ וְתִבְרָכֶנּוּ וּתְבָרֵךְ אֶת כּֽל־עֲדַת יִשְׂרָאֵל וְנֹאמַר אָמֵן׃	May the One who blessed Sarah and Abraham and called their names with the letter of divine breath, the very letter with which all humanity was created in the divine image and form, bless this woman who has ascended to be revealed in the form proper to her. From now on she will be called ____ daughter of ____ in Israel. The portion of Israel is to struggle with God and humanity, and she has struggled with worlds of hate and resentment and has persevered through them. May the Holy Blessed One guard her and bless all those who honor her with human dignity, and let it be known to all the lowly ones who call her by her dead name, whether maliciously or unintentionally, that they have committed a great transgression. And thus, may it be Your will, Cause our God and God of our ancestors, that her name ____ daughter of ____ be a name known for glory and remembered for goodness in Israel. ____ daughter of ____ is her name from now on, like it is written in Your Torah, “and God said to Abraham, Sarai your wife, you will not call her Sarai, for Sarah is her name.”^[4] Genesis 17:16. And it is said, “You are the Cause God who chose Abram and brought him out of Ur of the Chaldeans and set his name Abraham.”^[5] Nehemiah 9:7. Just as you said of Sarah “And I will bless her,”^[6] Genesis 17:16. so too bless her and bless us and bless all the congregation of Israel, and we say amen.

Notes

Notes
1	Genesis 32:29.
2	Nehemiah 9:7.
3	Genesis 22:17.
4	Genesis 17:16.
5	Nehemiah 9:7.
6	Genesis 17:16.

Ceremony of Gender Affirmation and Name Change, by Lilah Rosenfield

Lilah Rosenfield — Sun, 31 Mar 2019 09:37:22 +0000

I put together this ceremony for myself with support from my Cantor and my parents, and as such was gearing it to my experiences as a Jewish trans woman. I’ve [bracketed] pronouns and other options (choices are denoted with a slash, additive options with a bar), but your mileage may vary regardless of your gender. Think of this as a starting point and modify it as you see fit.

I’ve tried to make the ceremony as inclusive as possible to different kinds of families, but it is a ceremony which requires some sort of Jewish teacher/mentor/parent (who’s accepting of you, obviously) to bestow the name upon you. If you don’t have that kind of figure in your life, you may or may not find this ceremony template helpful.

Finally, I personally chose to alternate between the feminine and masculine Hebrew for God, and I’ve maintained my original layout but you should feel free to swap the Names as you see fit, either by switching to all one gender or by making the body and will blessings masculine, and the rest feminine.

This ceremony was remarkably meaningful to me. I hope others find the same spiritual joy in it that I did.

Hebrew	English
פתיחה	Opening
	Transitioner lights Havdalah candle.
	[Transitioner may explain that the Havdalah candle marks a moment of passage. Both end and beginning.]
	Transitioner says (in English): Our God, and God of our ancestors, I stand here today to mark a transition. Your commandments tell us to come together in times of change to sanctify them. We celebrate the passing of day into night, we sanctify the space between weeks and call Shabbat holy.
	Today, I mark my own transition: I join with my [family \| community \| chosen family] to acknowledge my identity as a Jewish [Woman/Man/Nonbinary Person], to mark the change, and to renew my place in your covenant.
בָּרוּךְ אַתָּה ה׳ אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמַּעֲבִיר לְעֹבְרִים׃	Barukh ata Adonai Eloheinu Melekh Ha’Olam Ha’Mavir L’Ovrim Blessed are you, YHVH (Adonai) our God, ruler of the universe, helper to those who transform.^[1] Cf. Rabbi Eli Kukla, “A Blessing for Transitioning Genders,” TransTorah 2006. Rabbi Kukla writes, “This blessing takes the same form and grammatical structure as classical blessings that mark wondrous occasions. “The Transforming One” as a name for God appears in the traditional blessings of gratitude that are recited each morning. The Hebrew verb root of this word, avar, has multiple layers of meaning within Judaism. Most literally it means to physically cross over, however it also implies spiritual transformation in High Holiday prayers. It lies at the root of the word Ivrim, Hebrew people. We are the Ivrim, the crossing over people, because we physically crossed over the Jordan River to escape from slavery and oppression and spiritually transformed ourselves. At its core, our ancestral sacred memory holds this moment of painful and yet redemptive, physical and spiritual transition. In Modern Hebrew, this same verb root is used to form the word, ma’avar, which means to transition genders.”
	[I have stood before a beit din, a Jewish ritual court, and they have certified with me my plan to change my name and affirm my gender through this ritual.]
	[I completed a mikveh, a ritual bath, which I used to introspect, to engage in the personal aspect of my spiritual affirmation.]
	Gender Change
	Adonai, I now stand before Your people, the people of Israel, and before my broader network of friends and family, to affirm my gender, and my part in your community. Today, I declare and identity myself as a Jewish [Woman/Man/Nonbinary Person], and (take on the unique responsibilities and roles that Jewish [Women/Men] hold in the community and in your covenant) [or] (forge my own [a]gender[ed] path in your covenant and this community, instructed by the hidden Jewish legacy of gender complexity and by your word).
	Parents or Close Jewish Mentor figure(s) say: Our God and God of our ancestors, bless and sustain this [woman/man/nonbinary person] as [she/he/the] go[es] forth in this world, and take care of [her/him/them] in [hers/his/their] transition. May [her/his/their] life be one of happiness, growth, and learning. May [she/he/they] continue to share joyfully in the traditions of our people. Recommit [her/him/them] to your covenant as she follows [her/his/their] path. Encourage [her/him/them] to live a life filled with Torah and learning, Ḥuppah and companionship, and Ma’asim Tovim. And may [she/he/they] be a blessing on [her/his/their] family for many years to come. And let us say, Amen.
בְּרוּכַה אַתְּ יָהּ הַשְּׁכִינָה רוּחַ הָעוֹלָם, שֶׁעָשַֽׂנִי כִּרְצוֹנָהּ׃	Transitioner: Brukhah at YAH haShekhinah, ru’aḥ la’Olam, she’asani kirtsonah. Blessed are you, source of being, spirit of the world, who has made me according to Your will.^[2] Cf. Rabbi Eli Kukla, “A Blessing for Transitioning Genders,” TransTorah 2006. Rabbi Kukla writes, “The second blessing is also taken from morning liturgy. It is based on the book of Genesis, which teaches that male and female bodies were equally created in God’s image. The Midrash, classical Jewish exegesis, adds that the Adam HaRishon, the first human being formed in God’s likeness, was an androgynos, an intersex person. Hence our tradition teaches that all bodies and genders are created in God’s image whether we identify as men, women, intersex or something else. When we take physical or spiritual steps to more honestly manifest our gender identities we are fulfilling the foundational mitsvah, religious commandment, to be partnered with God in completing the work of creation.” [That midrash, recording a Jewish recounting of the etiology of the human being by Aristophanes in Plato’s Symposium, can be found in Bereshit Rabbah 8:1. –ANV]
	Name Change
	Up until now my Hebrew name has been [old Hebrew name],
	[optionally talk about the old name]
	This name no longer fits my identity as a Jewish [woman/man/nonbinary person]. Thus, I seek to change my name before Adonai. From this day forward, I wish to be known as [new Hebrew name]. This name will be the one by which I am called to Torah, and the name by which I shall be known for all Jewish life-cycle events.
	[optionally talk about the significance of the name]
בְּרוּכַה אַתְּ יָהּ הַשְּׁכִינָה רוּחַ הָעוֹלָם, שֶׁעָשַֽׂנִי בְּצָלְמָהּ׃	Brukhah at YAH haShekhinah, ru’aḥ ha’olam she’asani b’tsalmah Blessed are You, source of being, spirit of the world, who has made me in God’s image.
	I have asked [Parents/Trusted Jewish Mentor figures (s)] [to talk about my name, then] to confer my name upon me with their blessing. [Either you or your mentor may talk about the meaning/significance of your name]
בָּרוּךְ אַתָּה ה׳ אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגֶּפֶן (הַגָּפֶן)׃	All assembled make the following blessing: Barukh atah Adonai eloheinu melekh ha’olam, borei pri hagafen Praised are you, YHVH (Adonai) our god, ruler of the universe, creator of the fruit of the vine. Drink!
	[Jewish friends/mentors read each of the following lines] Adonai, God of our Ancestors, sustain this [child/man/woman/nonbinary person]. In the presence of loved ones, [she/he/they] [is/are] given the name [Chosen English Name], and let [her/him/them] be known in Israel as [Chosen Hebrew name].
	May [her/his/their] name be a source of joy and pride to us – [her/his/their] parents – and to all of [her/his/their] family, and all of Israel.
	May this [person’s chosen] family continue to grow together in health and strength, in harmony, wisdom, and love, our [community] filled with [Jewish traditions,] Joy, and acts of kindness.
	All together, say: May we all share in the joy of seeing this [young] [Woman/Man/Person] continue to grow [into adulthood], a blessing to [her/his/their] family, [her/his/their] people, and all humanity. And let us say, Amen.
	extinguish havdalah candle in wine
בָּרוּךְ אַתָּה ה׳ אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁהֶחֱיָנוּ וְקִיְמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה׃	Together, recite the following blessing: Barukh ata Adonai Eloheinu Melekh Ha’Olam Sheheḥeyanu, v’kiy’manu, v’higiyanu laz’man hazeh Blessed are you, YHVH (Adonai) our God, Ruler of the Universe, who has given us life, sustained us, and brought us to this joyous time.
	Individual parent/Jewish Mentor Figure: I offer the following benediction to [Name], and use the same holy words that our priests used thousands of years ago to bless the ancient tribes of our people:
יְשִׂימֵךְ אֱלֹהִים כְּשָׂרָה רִבְקָה רָחֵל וְלֵאָה יְבָרְכֵךְ ה׳ וְיִשְׁמְרֵךְ. יָאֵר ה׳ פָּנָיו אֵלַיִךְ וְיִחָנֵּךְ. יִשָּׂא ה׳ פָּנָיו אֵלַיִךְ וְיָשֵׂם לָךְ שָׁלוֹם׃	For a woman, say: May you be like Sarah, Rivqah, Raḥel, and Le’ah May God bless you and guard you. May God show you favor and be gracious to you. May God show you kindness and grant you peace.^[3] Cf. Numbers 6:24-26.
יְשִׂימְךָ אֱלֹהִים כְּאֶפְרַיִם וְכִמְנַשֶּׁה יְבָרֶכְךָ ה׳ וְיִשְׁמְרֶךָ. יָאֵר ה׳ פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ. יִשָּׂא ה׳ פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃ (דברים ו:כד-כו)	For a man, say: May you be like Ephraim and Menashe May God bless you and guard you. May God show you favor and be gracious to you. May God show you kindness and grant you peace.^[4] Numbers 6:24-26.
יְשִׂימְךֶ אֱלֹהִים כְּאָדַם וְשָׂרַי וְיוֹסֵף יְבָרֶכְךֶ וְיִשְׁמְרֶךֶ יָאֵר ה׳ פָּנָיו אֵלֶיךֶ וִיחֻנֶּךֶּ יִשָּׂא ה׳ פָּנָיו אֵלֶיךֶ וְיָשֵׂם לְךֶ שָׁלוֹם׃	For a nonbinary person, say: May you be like Adam and Sarai and Yosef, May God bless you and guard you. May God show you favor and be gracious to you. May God show you kindness and grant you peace.^[5] Cf. Numbers 6:24-26.
מַזָּל טוֹב!	MAZAL TOV!
סִימָן טוֹב וּמַזָּל טוֹב.	Siman tov v’mazal tov.

We have added Hebrew corresponding with the romanized transliteration. We have added the priestly blessing for non-binary persons as adapted by the non-binary Hebrew project. The blessings for changing genders was offered by Rabbi Eli Kukla in “A Blessing for Transitioning Genders” (TransTorah 2006) in transliteration to which we have added vocalized Hebrew. –Aharon N. Varady

Source

https://opensiddur.org/wp-content/uploads/2019/03/Transition-ceremony-Lilah-Rosenfield-2019.pdf

DOWNLOAD: ODT | PDF

Notes

Notes
1	Cf. Rabbi Eli Kukla, “A Blessing for Transitioning Genders,” TransTorah 2006. Rabbi Kukla writes, “This blessing takes the same form and grammatical structure as classical blessings that mark wondrous occasions. “The Transforming One” as a name for God appears in the traditional blessings of gratitude that are recited each morning. The Hebrew verb root of this word, avar, has multiple layers of meaning within Judaism. Most literally it means to physically cross over, however it also implies spiritual transformation in High Holiday prayers. It lies at the root of the word Ivrim, Hebrew people. We are the Ivrim, the crossing over people, because we physically crossed over the Jordan River to escape from slavery and oppression and spiritually transformed ourselves. At its core, our ancestral sacred memory holds this moment of painful and yet redemptive, physical and spiritual transition. In Modern Hebrew, this same verb root is used to form the word, ma’avar, which means to transition genders.”
2	Cf. Rabbi Eli Kukla, “A Blessing for Transitioning Genders,” TransTorah 2006. Rabbi Kukla writes, “The second blessing is also taken from morning liturgy. It is based on the book of Genesis, which teaches that male and female bodies were equally created in God’s image. The Midrash, classical Jewish exegesis, adds that the Adam HaRishon, the first human being formed in God’s likeness, was an androgynos, an intersex person. Hence our tradition teaches that all bodies and genders are created in God’s image whether we identify as men, women, intersex or something else. When we take physical or spiritual steps to more honestly manifest our gender identities we are fulfilling the foundational mitsvah, religious commandment, to be partnered with God in completing the work of creation.” [That midrash, recording a Jewish recounting of the etiology of the human being by Aristophanes in Plato’s Symposium, can be found in Bereshit Rabbah 8:1. –ANV]
3	Cf. Numbers 6:24-26.
4	Numbers 6:24-26.
5	Cf. Numbers 6:24-26.

תפילה לשינוי השם והסימון המגדרי | Gebet für die Änderung des Vornamens und Geschlechtseintrags | Prayer for the Change of Name and Gender Marker, by Rabbi Lior Bar-Ami

Lior Bar-Ami — Sat, 09 Nov 2024 21:53:56 +0000

Source (German)	Source (English)	Translation (Hebrew)
Ursprung allen Lebens, heute trete ich vor dich, bereit, einen Teil von mir sichtbar werden zu lassen, der schon lange in mir leuchtet. Mögen meine Schritte sicher sein und mein Herz stark, während ich die Hülle abstreife, die nicht mehr zu mir gehört. Lass mich frei sein, mich selbst so zu benennen, wie ich mich schon immer kannte.	Source of all life, Today I stand before You, ready to reveal a part of myself that has long been shining within. May my steps be steady and my heart strong as I shed the shell that no longer belongs to me. Let me be free to name myself as I have always known myself to be.	מקור כל החיים, היום אני עומד/ת לפניך, מוכן/ה לחשוף חלק מעצמי הזורח בתוכי זמן רב. יהי רצון שצעדי יהיו בטוחים ולבי חזק כאשר אני משיל/ה את הקליפה שאינה שייכת לי עוד. תן לי להיות חופשי/ה לקרוא לעצמי כפי שהכרתי את עצמי תמיד.
Wie in den Worten des Propheten Jesaja steht: „Ich habe dich bei deinem Namen gerufen, du gehörst mir.“ So rufe ich nun meinen eigenen Namen, den Namen, der mir aus den Tiefen meines Wesens entgegenströmt, und trete damit in mein wahres Selbst. Mögen die Menschen um mich herum mich so sehen, wie ich bin, und meinen neuen Namen mit Respekt und Liebe aussprechen.	As it is written in the words of the prophet Isaiah, “I have called you by your name; you are mine.” (Isaiah 43:1) And so now, I call my own name, the name flowing from the depths of my being, and step into my true self. May the people around me see me as I am and speak my new name with respect and love.	ככתוב בדברי הנביא ישעיהו, ”קָרָאתִי בְשִׁמְךָ, לִי־אָתָּה.“ (ישעיה מג:א) וכך, אני קורא/ת כעת בשמי, השם הנובע מעמקי ישותי, ובכך נכנס/ת לתוך עצמי האמיתי. יהי רצון שהא.נשים סביבי יראו אותי כפי שאני ויבטאו את שמי החדש בכבוד ואהבה.
Lass mich wie die Schöpfung selbst in all ihren Facetten blühen, ohne Zwang, ohne Begrenzung. Möge jeder Tag mir neue Kraft geben, meiner Wahrheit treu zu bleiben, und das Bewusstsein stärken, dass ich einen einzigartigen Platz in dieser Welt habe. So möge mein Name wie ein Licht erstrahlen, ein Zeichen meiner Freiheit und meines Wachsens.	Let me, like creation itself, bloom in all my facets, without force, without limitation. May each day give me new strength to remain true to my truth and strengthen the awareness that I hold a unique place in this world. So may my name shine like a light, a sign of my freedom and my growth.	תן לי לפרוח, כמו הבריאה עצמה, בכל גווניי, בלי כפייה, בלי גבול. מי יתן וכל יום יעניק לי כוח חדש להישאר נאמן/ה לאמת שלי ויחזק את ההכרה כי יש לי מקום ייחודי בעולם הזה. יהי רצון ששמי יזהר כאור, כסימן לחירותי ולצמיחתי.

Rabbi Lior Bar-Ami shared this prayer for a change of name and gender marker via their Facebook page on 1 November 2024.