Saying the name of one’s parent:[1]

A. Calling them, or referring to them, by their name:[2]

It is [Biblically[3]] forbidden to call one’s parent [father or mother[4]] by their name.[5] [This applies even not in their presence, and even if they have a common name.[6]]

After death: This prohibition of mentioning one’s father or mothers name applies whether they are alive, and even after their death.

Avi Mori-Saying one’s parent’s name with an honorary title: Rather than calling them by their name one is to call them by saying “Avi Mori/My father my teacher” [or Imi Morasi/My mother my teacher[7]]. [Despite this ruling, we find in scripture and Talmud instances where sons called their father by their first name, although adding the term Aba to the name.[8] Accordingly, some Poskim[9] conclude that it is permitted to mention the name of one’s father so long as he adds an honorable title to the name. Likewise, it is only an obligation to mention the term Aba Mori when saying a Torah teaching in the name of the parent, however, regarding mundane matters, it is permitted to say the name of the father so long as one mentions the term “Aba,” “my father.”[10] It makes no difference whether one first says the term Aba and then says the name, or first says the name and then the term Aba.[11] Some Poskim[12] learn that this allowance applies even in one’s fathers presence. Other Poskim[13], however, rule that it is forbidden to ever mention one’s father’s name, even with an honorary title [unless it is a time of need, as will be explained]. In addition, from some Poskim[14] it is evident that even according to the lenient opinion above, one may never call his father by his name in the presence of his father, even if an honorary title is added. Practically, the custom is to avoid mentioning one’s parents name even with an honorary title, even not in his presence, unless one is asked his name, and the like, as explained in the Q&A.[15]]

Summary: It is forbidden to call a parent by their name, even when one is not in their presence, and even after their death. It is discussed in Poskim as to whether one may mention the parents name if he adds an honorary title, such as my father or my teacher, and in what circumstances this is allowed. Practically, the custom is to avoid mentioning one’s parents name even in the above methods, even not in his presence, unless one is asked his name, and the like, as explained in the Q&A, Q&A May a parent forgive their rights and allow their child to call them by their name? Some Poskim[16] rule that a parent cannot forgive his honor regarding this matter, and hence a child is prohibited from calling his parent by their name even if the parent does not mind.[17] Other Poskim[18], however, rule that a parent has the right to forgive their honor in this matter, and hence a child may be lenient to do so if you prefaces their name with an honorary title.   May a child call their parent by their family name?[19] Some right that there is no prohibition in doing so. [Practically, however, most people view this as disrespectful, and it should not be done and certainly not to a parent. However, when not in reference to the parent one may say his parents last name.] May one call his father “Aba” if that is his father’s first name?[20] Yes.   May one wish his mother a Mazal Tov if his mother’s name is Mazal Tov?[21] Yes.   May one greet his father with the word Shalom, such as to say “Shalom Aba,” if his father’s name is Shalom? Yes.   May one say his parents name upon being asked, such as by an Aliyah or Mi Shebeirach?[22] One who is asked his father’s [or mother’s] name, may answer the name of his father [or mother], although he must add an honorary title to the name, such as “I am the son of Harav Ploni.”[23] Alternatively, he may say my mother Ploni, or my father Ploni, or Ploni my mother or father.[24] Some Poskim[25] rule that even saying “the son of Ploni” suffices. [Accordingly, when saying a Mi Shebeirach for one’s father one is to say “Ploni Ben Reb Ploni” and when being called up for an Aliya one is to say Ploni Ben Reb Ploni.”] May the Gabbai of a Shul call up his father for an Aliyah by name?[26] Yes. He may say his father’s name and the name of his grandfather to call him up for the Aliyah, and thus is to say “Yaamod Avi Mori Ploni, Ben Ploni.” There is no need for another person to call him up. How is the MC to an event to call up his father or mother to receive an honor?[27] He is to call him/her up as “Avi Mori Shlita” or “Imi Morasi” and not say his or her name. May one say his parents name for the sake of praying on their behalf?[28] One who is praying and arousing mercy on behalf of another, needs to mention that person’s name in the prayer, if he is not making the request in front of the person.[29]  Thus, even one who is praying for his father or mother, or asking others to pray for his father or mother, is to mention his father’s/mothers name rather than simply say “pray on  behalf of my father.”[30] Prefacing the name with an honorary title: There is no need to mention the term “my father” when saying one’s parents name in prayer.[31] Some Poskim[32], however, rule that one should preface the name with the word “my father” or “my mother”, although he is not to mention any honorary title to his parents name, such as “my master or teacher” and the like, as there is no prestige before G-d. [This, however, only applies when mentioning their name in prayer, such as if they are sick and the like. However, one may mention their name with an honorary title when mentioning it for the sake of Iluiy Nishmas, and so is the custom to precede their name with the title “Avi Mori or Imi Morasi.”[33]] Writing one’s parents’ name:[34] It is permitted to write the name of one’s parent, so long as one prefaces it, or concludes it, with an honorary title, such as my Rebbe, or my father or mother. [Some Poskim[35], however, write that one should avoid writing his father’s name if his father is a person of great prestige, as one should not express heartiness in his lineage. Practically, however, the custom is not to adhere to this opinion and on the contrary, people specifically write their father’s name for lineage.[36]] When writing your signature: When signing one’s name [on a Kesuba or other document in which we write the first name and the name of the father], there is no need to write any preface to his father’s name, and one may simply write Ploni Ben Ploni. Nonetheless, some are meticulous and write Ploni Ben Leadoni Avi Ploni.”[37]

 

B. Calling another person who shares the same name:[38]

Calling someone else that has the same name in the presence of the parent:[39] If there is a person who shares the same name as one’s parent in the same room as one’s parent, then one may not call that person by his name. This applies whether the name is a common name or a rare name.[40] [However, most Poskim[41] rule that by a common name, it is permitted to call another person by a common name even in the presence of a parent who has the same name. Practically, the Poskim[42] conclude that the custom today is to be lenient in this matter, as one’s parent forgives his honor. Nonetheless, it is initially proper for one to be stringent in this matter.[43] Likewise, Sephardim are to be stringent in this matter.[44]]

Calling someone else that has the same name not in the presence of the parent:[45] If there is a person who shares the same name as one’s parent, then when one is not in the presence of the parent[46], one may call that person by their name, if the name is a common name.[47] However, if one’s fathers name is a very rare name which people are not accustomed to [i.e. Sheim Piliy][48], then one may not call someone else by that name, and is rather to change their name.[49] [This applies even when not in the presence of the parent.[50] However, some Poskim[51] rule it is permitted to call a person by even an uncommon name, when he is not in the presence of the parent who shares the same name. Practically, the Poskim[52] conclude that the custom today is to be lenient in this matter, as one’s parent forgives his honor. Nonetheless, it is initially proper for one to be stringent in this matter.[53] Likewise, Sephardim are to be stringent in this matter.[54] Practically, one is to be stringent in this matter. However, some Poskim[55] rule that it is permitted to mention an even uncommon name if it is evident to all that one is not referring to his father, such as during a Devar Torah in was a sage with that name is being mentioned. Likewise, when telling over a story to his father about an individual who has the same name as him, it is permitted to mention the name being that it is evident to all that he is not referring to his father. Likewise, if he also mentions the last name or second name or nickname of the individual, then it is permitted to say his name even if it is an uncommon name which is also shared by his father.[56]]

Summary: The Dispute: Some Poskim rule that the only time it is permitted for one to call a person by the same name as his parent is by a common name and not in the presence of his parent, however by uncommon name or in the presence of the parent it is never allowed. Other Poskim, however, rule that the only time that there is a prohibition against calling another person by the same name as one’s parent is by an uncommon name in the presence of the parent, however, it is always permitted by a common name or when not in the presence of the parent. The ruling: The custom today is to be lenient in this matter. Nonetheless, it is initially proper for one to be stringent in this matter. Likewise, Sephardim are to be stringent in this matter.   Q&A After death-May one mention the name of his parent after their death when in reference to another person?[57] This prohibition against mentioning the name of another person that is similar to one’s father or mothers name only applies when they are alive, however, after their death, there is no prohibition against calling another person by the same name as one’s parent. This applies whether the name is common or rare. This applies even according to the stringent opinion mentioned above. Accordingly, there is no issue with naming one’s son or daughter after his father or mother, and it is permitted for this name to be used freely. [Nonetheless, there are some who were stringent in this matter and would not say the name of their parent in reference to another person even after their death.[58]]                       Naming one’s son or daughter after one’s father or mother while they’re still alive:[59] The Ashkenazi custom is not to name a child after the father or mother of the parents [i.e., grandparents] while they are still alive.[60] However, the Sephardic custom is to name their children after the grandparents even during the life of the grandparents. This raises the question as to how this child is to be called by his parents, being that he shares the same name as their father or mother. Practically, based on the lenient opinion mentioned above, if it is a common name, then the child may be called by that name even in the presence of the grandparent. If, however, it is an uncommon name then the child should not be called by that name while in the presence of the grandparent, and according to the stringent opinion above should not be called by the name even not in the presence of the grandparent. Accordingly, it is best for the child to be called by a nickname, such as Yossi instead of Yosef, in which case it is permitted according to all.   Saying one’s wife’s name if she shares the same name as one’s mother Question: [Sunday, 14th 5783] My son recently got engaged to a girl whose name is Rachel. Now, my wife, the Chasan’s mother, is also called Rachel. [She has two names but is only called by her first name Rachel.] What should my son, and other children, do regarding saying her name in the presence of my wife, who is their mother. I heard that there is a prohibition against saying the name of one’s mother in her presence even if one is referring to someone else. Answer: The custom today is to be lenient in this matter and hence from the letter of the law your children may call your future daughter-in-law by her name even in the presence of your wife. Nonetheless, in order to follow all approaches, it is suggested for your wife, who is their mother, to explicitly forgive her honor in this matter, and allow for her son and other children to say her name in her presence. Another alternative, in order to suspect of all opinions, is for a nickname to be used when mentioning her in your wife’s presence, such as to call her Racheli, instead of Rachel. Discuss this over with your wife and come to an agreeable solution. Explanation: Included in the command to fear one’s parents, is a prohibition against calling one’s parent by their name. Now, regarding saying the name of another person who has the same name as one’s parent, the Poskim debate the status of differentiation between a common name versus an uncommon name, and one who is in the presence of the parent versus one who is not in their presence. Practically, the Rama and Taz take the stringent approach and rule that in the presence of one’s parent one may never call another person by the same name as one’s parents, whether the name is common or rare, and hence according to this approach, your children may not call your future daughter in-law by her name in the presence of your wife. However, most Poskim are lenient in this matter and rule that by a common name, such as Rachel, it is permitted to call another person by a common name even in the presence of a parent who has the same name, and so is the custom. Practically, the suggestive approach in order to follow all opinions is for the parent to explicitly forgive their honor in this matter, or for the children to change their name when calling for her in their mother’s presence. To note, that we have not entered here into the discussion of the regulation of Rav Yehuda Hachasid against marrying a girl who has the same name as his mother, as in this case the mother has two names while the soon to be daughter-in-law only has one, and hence the Poskim conclude that there is no issue in him marrying her. Nonetheless, this only applies if your wife truly also goes by her second name, such as she is called by this name on occasion or uses it to sign, however, if the name has become forgotten [i.e. Nishtakeia], then a new name should be added to either your wife or future daughter in-law.   Sources: Pesakim Uteshuvos 240:10-12 See regarding the general prohibition against calling one’s parent by their name: Michaber Y.D. 240:2; Tur 240; Rambam Mamarim 6; Kiddushin 31b; Taz 240:4; Aruch Hashulchan 240:14; Ben Ish Chaiy Shoftim 2:4; See regarding if this prohibition applies when referring to another person and in the presence of the parent: Michaber Y.D. 240:2; Stringent: Rama 240:2 “However a common name may be called not in front of him”; Taz 240:5; Tur 240; Rambam Mamrim 6:3; Ben Ish Chaiy Shoftim 2:5; Yalkut Meiam Loez Shemos 20:12; Lenient: Shach 240:3; Derisha 240; Beir Sheva Horiyos, brought in Hagahos Rav Akiva Eiger; Chayeh Adam 67:8; Shut Haravaz E.H. 20; Yad Shaul 240:4; Zekan Aaron 2:60; Chakal Yitzchak 62; Igros Moshe Y.D. 1:133; Taz ibid negates this opinion; See regarding the warning of Rav Yehuda Hachasid against marrying a person who has the same name as one’s parent: Tzavaas Rebbe Yehuda Hachasid 26, 27; Mishnas Chassidim Miseches Chasuna 1:8; Pischeiy Teshuvah Y.D. 116:6; E.H. 2:7; 50:14; Chochmas Adam 123:13; Tzemach Tzedek E.H. 143 and Piskeiy Dinim  Y.D. 116 that the Alter Rebbe was very stringent with this Tzavah; Kitzur SHU”A 145:8; Yosef Ometz 37:3; Zechor Leavraham 3:190; Hieshiv Moshe 69; Avnei Tzedek E.H. 4; Yifei Laleiv 4 E.H. 62:11; Peri Sadeh 1:69; Divrei Chaim E.H. 8; Shemiras Hanefesh 86; Kaf Hachaim Y.D. 116:125; Imreiy Yaakov 10 Likutim 8; Sefer Shemiras Haguf Vihanefesh [Lerner] 169:1-21; Nitei Gavriel Shidduchim 13-19; Shulchan Menachem 6:133-141

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[1] Shulchan Aruch Yoreh Deah 240:4; Pesakim Uteshuvos 240:10-12; See Encyclopedia Talmudit Erech Morah Av Vaeim Vol. 42 pp. 595-609

[2] Michaber Y.D. 240:2; Tur 240; Rambam Mamrim 6:3; Kiddushin 31b “A Sage is to change the name of his father and teacher. However, a translator is not required to change the name of his father or his teacher. Rava taught: The above allowance for a translator only refers to the father and teacher of the Sage, however, the translator may not say the name of his own father and his own teacher.”

Talmudic contradiction: See Hagahos Rav Akiva Eiger who questions this ruling from the Gemara Brachos 18b and Shabbos 115a in which the Amora mentions his father’s name. However, see footnotes below for explanations

[3] See Sdei Chemed Mareches Chaf Kelal 104

[4] Chayeh Adam 67:7; Ben Ish Chaiy Shoftim 2:3-4

[5] The reason: This is due to the obligation to fear one’s parents. [Michaber ibid; See however Minchas Chinuch Mitzvah 33] As it is disparaging and disrespectful to call one’s father or mother by their name. [Radbaz Hilchos Mamrim 6; Tiferes  Yisrael Kiddushin 1:55] Alternatively, just as one may not mention the name of G-d so too one may not mention his parents’ name. [Devash Lefi Mareches Ayin 12]

[6] Taz 240:4 and 242:4; Aruch Hashulchan 240:14

[7] Nussach in Birchas Hamazon

[8] In scripture we find that Yaakov said “Visheim Avosaiy Avraham, ViYitzchak” [ Bereishis 48:16] and Shlomo said “Dovid my father”; Gittin 14b: Reb Dustaiy said “If the Nehardean would have killed Dustaiy, who would leave Yanai my father a person like me?; Pesachim 112a: Rashbi said “I say to Yochai my father”; Bava Basra 56a: Rebbe Yossi said “Even if my father Chalafta is amongst them”

[9] Rama 242:14 regarding one’s Rebbe; Rashal in Yam Shel Shlomo Kiddushin 65; Biur Hagr”a 242:36; Pischeiy Teshuvah 240:2; Yad Avraham 242; Beis Meir 242; Yosef Ometz 87; Aruch Hashulchan 240:14-15; Ben Ish Chaiy Shoftim 2:3-5; Yosef Ometz 87; Yabia Omer Y.D. 2:15

[10] Aruch Hashulchan 240:15; Ben Ish Chaiy Shoftim 2:5 concludes that from the letter of the law it is permitted to mention the name of the father with the addition of Aba, and there is no obligation to say Mori. However, since this has become the widespread custom, it is therefore proper to be careful in this and say Reb Ploni or Mori Ploni.

The reason: As also the term Aba is an honorary title. [Ben Ish Chaiy Shoftim 2:5]

[11] Yosef Ometz ibid; Ben Ish Chaiy ibid in name of Chida

[12] Pischeiy Teshuvah 242:10 in name of Regel Yeshara and Likkutei Peri Chadash who permits even in front of him; So also writes Hagahos Rav Akiva Eiger 242; Birkeiy Yosef 240:17 based on Kesef Mishneh Talmud Torah 5:5 based on that Yehoshua said Adoni Moshe Kelaeim in front of Moshe

[13] Rashal in Yam Shel Shlomo Kiddushin 65; Pischeiy Teshuvah 240:2; Peri Hadama Talmud Torah 5:5; Emek Sheila Y.D. 67

[14] Shach 242:24 regarding a Rebbe; Teshuvah Meahavah 3:375 in name of Noda Beyehuda; See however Pischeiy Teshuvah 242:10 in name of Regel Yeshara and Likkutei Peri Chadash who permits even in front of him; So also writes Hagahos Rav Akiva Eiger 242

[15] Igros Moshe Y.D. 1:133 that one is to be stringent in this

[16] Zera Emes 2 p.199

[17] The reason: As the prohibition against calling a parent by their name is due to it being disrespectful, and by matters of disrespect a parent cannot forgive their honor. [See Radbaz Mamrim 6]

[18] Igros Moshe Y.D. 1:133

[19] Chut Shani 240:4

[20] Tosafus Riy Hachasid Brachos 60a; Torah Lishma 264; Bris Avraham 2:29; Chut Shani 240:4; Pesakim Uteshuvos 240:10

Other opinions: Some Poskim leave this matter in question. [Shem Hagedolim 1]

[21] Pesakim Uteshuvos 240:10

[22] Rashal in Yam Shel Shlomo Kiddushin 65; Pischeiy Teshuvah 240:2; Yad Avraham 242:15; Hagahos Mitzpei Eisan Brachos 5a; Divrei Chaim 2 Hashmatos 43 based on Rambam who signed Moshe Ben Maimon; Aruch Hashulchan 240:14; Ben Ish Chaiy Shoftim 2:4; Pesakim Uteshuvos 240:11; See Bereishis 29 that Yaakov told Rachel that he is the son of Rivkah

[23] Pischeiy Teshuvah ibid; Ben Ish Chaiy ibid “Aba Mari Ploni or Mor Avi Ploni”; Koveitz Mevakshei Torah 24:294

[24] Aruch Hashulchan 240:14 based on many sources in Talmud ibid; Ben Ish Chaiy Shoftim 2:5 concludes that from the letter of the law it is permitted to mention the name of the father with the addition of Aba, and there is no obligation to say Mori. However, since this has become the widespread custom, it is therefore proper to be careful in this.

[25] Yifei Laeiv 3:10 in name of Peas Hayam based on Shmuel 1:17 that dovid said to Shaul that he is “Ben Yishaiy Halachmi” ; Yabia Omer Y.D. 2:15; However, see Ben Ish Chaiy ibid 2:5 from whom it is evident that only in writing may one say Ben Ploni and not in speech

[26] Eretz Tzevi 1:97; Sheiris Yehuda Y.D. 28; Shearim Metzuyanim 143; Pesakim Uteshuvos 240:11

[27] Pesakim Uteshuvos 240:11 footnote 94

[28] Pesakim Uteshuvos 240:11

[29] Admur 119:3; M”A 119:1; See Brachos 34a

[30] Kneses Hagedola Y.D. 240 in name of Sefer Chassidim 800; Birkeiy Yosef 240:4; Rav Akiva Eiger; Kaf Hachaim 119:6; Ben Ish Chaiy Shoftim 2:5; Tzafichis Bedevash 55; Mikadshei Hashem 50

[31] Ben Ish Chaiy ibid

[32] Sefer Chassidim 800; Maavor Yabok Mamar Sifsei Tzedek 8, brought in Chida Shiyurei Bracha Y.D. 335, as seen that even Uriyah was liable for death because he said Adoni Yoav in the presence of Dovid; Birkeiy Yosef 240:4 in name of his grandfather the Chesed Leavraham; Minchas Chinuch end of Mitzvah 257; Likkutei Maharich O.C. 116; Tosefes Chaim on Chayeh Adam 66:9; Salmas Chaim 97; Avnei Yashpei 1:185

[33] Zechor Asos Maareches Chaf 3; Afrasakta Deanya 1:104

[34] Rashal in Yam Shel Shlomo Kiddushin 65; Yosef Ometz 87; Ruach Chaim Y.D. 240:2; Ben Ish Chaiy Shoftim 2:5; Divrei Chaim 2 Hashmatos 43 based on Rambam who signed Moshe Ben Maimon and Raavad who signed Avraham Ben Dovid; Tzafichis Bedevash 55; Sdei Chemed Mareches Chaf  Kelal 104; Hisorerus Teshuvah 4:121; Pesakim Uteshuvos 240:10

[35] Sefer Chassidim 522 based on Mishleiy 27:2; Avodas Hakodesh in Moreh Baetzba 10:313; Nefesh Hachaim; Implication of Zohar

[36] Divrei Torah [Munktach] Mahadurah 8 62; Sdei Chemed Mareches Yud Kelal 5:4; Likkutei Shoshanim; See Pirush Hamishnayos Uktzin

[37] Ben Ish Chaiy Shoftim 2:5; However, from Rashal ibid and Ruach Chaim ibid it is implied that one must write an honorary title

[38] See Rama 240:2; Pesakim Uteshuvos 240:12

[39] Rama 240:2 “However a common name may be called not in front of him”; Taz 240:5 and 242:4; Tur 240; Rambam Mamrim 6:3 [See Beir Hagoleh 240:11]; Ben Ish Chaiy Shoftim 2:4-5; Yalkut Meiam Loez Shemos 20:12

[40] The reason: This applies whether the father’s name is rare or common, as one’s parent and the other person may think that the child is calling on the parent. [Taz ibid]

[41] Shach 240:3; Derisha 240:4 [negated by Taz ibid]; Beir Sheva Horiyos, brought in Hagahos Rav Akiva Eiger; Chayeh Adam 67:8; Shut Haravaz E.H. 20; Yad Shaul 240:4; Zekan Aaron 2:60; Chakal Yitzchak 62; Igros Moshe Y.D. 1:133; Taz ibid negates this opinion

[42] Chayeh Adam 67:8; Igros Moshe Y.D. 1:133; Poskim ibid; Pesakim Uteshuvos ibid; Kibbud Horim 9 footnote 52 in name of Rav Elyashiv

[43] Yad Shaul ibid; Pesakim Uteshuvos ibid

[44] Ben Ish Chaiy Shoftim 2:4 that according to Maran it is forbidden and hence those who accepted his opinion must be stringent.

[45] Michaber and Rama ibid; Rambam Mamrim 6:3; Ben Ish Chaiy Shoftim 2:4

The law by one’s Rebbe: Some Poskim rule that there is no prohibition to say the name of another individual when not in front of one’s Rebbe who shares the same name, although nonetheless one is to beware due to reasons of respect. [Bach 240, brought in Shach 240:3; See Michaber 242:15 that by a Sheim Piliy its forbidden, See Shach 24]

[46] Rama ibid; Taz ibid, unlike Shach and Derisha ibid

[47] Rama ibid; Rambam ibid

[48] Sefer Peri Hadama on Rambam Talmud Torah 5:5; An example of such names would be, Noach, Tanchum, Simcha, Shemaryahu, Zundal. [Pesakim Uteshuvos ibid]

If there are other people in the city who also share this name: Even if there are other people in the city who share the same rare name as one’s father, it is still considered a rare name, so long as it is not very common amongst people, as people who hear the son saying the name will think that he is calling his father by the name. [Sefer Peri Hadama on Rambam Talmud Torah 5:5] However, if many people in the same congregation share the same name, then even if it is a rarity amongst other communities, it seemingly is considered a common name within that community. [Pesakim Uteshuvos ibid]

[49] Michaber ibid; Rambam ibid; See Beir Hagoleh 240:10 that the Tur 240 as well as the Kesef Mishneh on Rambam Talmud Torah 5:5 and Hilchos Mamrim ibid wondered as to the source of the Rambam for this law; See Beir Sheva end of Horiyos [14a], brought in Hagahos Rav Akiva Eiger 240:2; Rashi Gittin 34b, brought in Pischeiy Teshuvah 240:3

[50] Implication of Rama ibid; Taz ibid

[51] Derisha 240; Shach 240:3; Taz ibid negates this opinion

[52] Chayeh Adam 67:8; Pesakim Uteshuvos ibid; Kibbud Horim 9 footnote 52 in name of Rav Elyashiv

[53] Yad Shaul ibid; Pesakim Uteshuvos ibid

[54] Ben Ish Chaiy Shoftim 2:4 that according to Maran it is forbidden and hence those who accepted his opinion must be stringent.

[55] Ben Ish Chaiy Shoftim 2:4; Sdei Chemed Mareches Chasan Ukallah 7; Chut Shani 240:6; Vayivarech Dovid 205; Pesakim Uteshuvos ibid

[56] Ben Ish Chaiy ibid; Pesakim Uteshuvos ibid

[57] Sheilas Shalom Tinyana 243; Sdei Chemed Mareches Chaf end of Kelal 104; Rabban Gamliel called his son by his father’s name, and so too there are many examples of like in the Talmud

[58] Merkavas Hamishneh rules that even after death that is forbidden; Alef Kesav 2:724 in name of Chasam Sofer would not call his son by his name Shmuel being that that was his father’s name; Orchos Rabbeinu 4:180 that the Chazon Ish was particular not to call someone by the name Shemaryahu even after his father’s death; See Pesakim Uteshuvos footnote 107

[59] Sheilas Shalom Tinyana 243; Sdei Chemed Mareches Chaf end of Kelal 104; Yabia Omer E.H. 7:7; Rashbash 291 in name of his grandfather the Ramban; Mahariy Asad Y.D. 247; Pesakim Uteshuvos 240:33

[60] Sefer Chassidim 408; Meishiv Devarim Y.D. 139; Darkei Teshuvah 669:1; Devar Eliyahu 37; Zekan Aaron 2:60; Yad Shaul 240:4; Mahariy Asad Y.D. 247

The reason: Some write that this is in order to avoid the above-mentioned prohibition against calling another person by the same name as that of his father or mother. [See Poskim ibid] Others however negate this reason. [See Mahariy Asad ibid]

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