When to give the name:

1. Girls:[1]

Naming by first Keiras Hatorah-Chabad custom: The Chabad custom[2], based on a directive of the Alter Rebbe[3], Rebbe Rayatz[4] and Rebbe[5], is to be particular to name a daughter at the first opportunity, which is at the first available Kerias Hatorah [i.e. Monday, Thursday, Shabbos, Shabbos afternoon by Mincha, fast day, Yom Tov, Rosh Chodesh, Chanukah, Purim, etc etc, whichever comes first].[6] This is likewise the custom of other sects of Jewry.[7] If only this custom would become widespread amongst all Jewry, as being particular in this matter is connected with hastening the final redemption.[8] [Thus, if the child was born on Shabbos afternoon, if possible, the name should be given by Shabbos Mincha.[9]]

Other customs:[10] There are those who delay naming the daughter until the Shabbos after the birth.[11] Others delay naming the child until five days after birth.[12]

Not to use the name until the official naming of the child:[13] Whatever the case of when one names the child, even if one already decided on a name, one should not call the child by the name until the actual naming.

Prior to birth:[14] Prior to the birth of the child, one is not discuss with others the planned name of the child. [However, the parents may discuss it amongst themselves].

B. Boy:

The custom is to name a boy on the day of his circumcision, and  not beforehand.[15] [The name is given within the blessing that is said following the circumcision.] Even if the parents have already decided on a name, they should not call the child by the name until the actual naming after the Bris.[16]

Prior to birth:[17] Prior to the birth of the child, one is not to discuss with others the planned name of the child. [However, the parents may discuss it amongst themselves].

What should one do if one is asked to write the name of the child on a legal document prior to the naming taken place?[18] In such a case, one may write the name that the parents decided on, although they should not verbalize the name.

1. When to name if the child is sick and the Bris is delayed:[19]

One does not officially name the child until the actual circumcision, even if the child is sick and cannot be circumcised for many weeks or even years after the birth.[20] For the Mi Shebeirach that is said on his behalf, one should refer to the child by the term “Ben Hanolad or Yeled ben Plonis.”

Other customs and opinions: Some write that if the child is sick and is in need of prayer, then one may name the child by the first Torah reading opportunity, even prior to the passing of eight days.[21] However, when the circumcision takes place, the regular Mi Shebeirach for naming the child is to be recited.[22] Likewise, some write that one should not delay naming the child for more than 30 days, and in the event that the circumcision will be delayed for more than 30 days, then the child is to be named before his circumcision.[23] Others write that he should be named immediately after eight days have passed when the father is called up for an Aliyah, if the circumcision has yet to take place.[24] Others write that in the event one knows that the circumcision will be delayed, then in such a case he should be named immediately even prior to the passing of eight days.[25]

Informing the Rebbe to Daven for the child: Some write that in such cases the Rebbe would ask the individual to inform him of the intended name so he can pray for him to get better, although they should not yet publicize the name to others, not even his own parents.[26]

Pidyon Haben:[27] If the child will be having a Pidyon Haben prior to his circumcision which is delayed due to him being sick, then some write that the name should be given by the Pidyon Haben, although others maintain that even in this case the naming should be delayed until the circumcision.

No circumcision:[28] In the event that the boy will not be circumcised, such as if his brothers died due to circumcision, then according to all opinions he is to be given a name at the first opportunity of Torah reading after the birth.

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[1] See Igros Kodesh 4:48; 20:226; 22:260; Likkutei Sichos 14 p. 250; Toras Menachem 5750 Vol. 3 p. 364; See Shulchan Menachem 5 p. 158-159, Shaareiy Halacha Uminhag 3 p. 297; Darkei Chaim Veshalom 219 in name of Bnei Yissachar; Ziv Hasheimos 1:5-6; Toras Hayoeldes 60:7

[2] Sefer Haminhagim p. 15; Igros Kodesh 22:260

[3] Igros Kodesh 4:48, brought in Likkutei Sichos 12:182

[4] Igros Kodesh 4:48; Likkutei Sichos 14 p. 250

[5] All sources ibid

[6] The source for the Chabad custom: This was the directive of the Alter Rebbe to his son, the Mittler Rebbe, upon the birth of one of his daughters, in which he stated at that although there is reason to hold off the naming of a daughter until the Torah reading of Shabbos, nonetheless, there are greater and more overpowering reasons not to delay the naming, and to rather name the daughter on the first day in which the Torah is read after the birth. This story was related by the Rebbe Rayatz and is a public directive for all. [Igros Kodesh 4:48]

The reason: As the name of an individual is the life force and divine energy of the individual. [Now, just as we name a boy immediately upon circumcising him, so too] we should name a daughter immediately upon her being born as the sages state that a girl is considered as if she is already circumcised [Avoda Zara 27a; Derisha Y.D. 360], and it is obvious that the intent of this statement applies immediately upon birth. [Igros Kodesh 20:226; 22:260; See Sefer Ziv Hasheimos 3 footnote 15] From a different angle, from the fact that it states that the G-dly soul enters into the body of a boy upon his circumcision [Admur Basra end of 4; See Likkutei Sichos 3:763], we could deduce that by a girl, the soul enters the body immediately upon her birth, being that a woman is considered to be born in a circumcised state. At the very latest, the entrance of her godly soul is when she is given a name. Accordingly, we are careful to give a name to a girl as soon as possible, by the first Torah reading opportunity after birth. [Likkutei Sichos 14 p. 250; Darkei Chaim Veshalom 219 in name of Bnei Yissachar] Alternatively, the reason is because the Talmud [Yevamos 62a] states that the son of David will only arrive after all the souls are depleted from the spiritual warehouse of souls known as “Guf.” Now, the connection of the souls to the body is dependent on the letters of one’s name [and hence naming the child draws the soul down from its warehouse and is hence not be delayed]. [Toras Menachem 5750 Vol. 3 p. 364]

[7] Darkei Chaim Veshalom 219 in name of Bnei Yissachar; Maharam Brisk 2:7; Kochav Miyaakov 159; Igros Moshe E.H. 3:35; Nitei Gavriel 70:9 footnote 17 in name of many Sefarim and Gedolei Yisrael  and communities

[8] Toras Menachem 5750 Vol. 3 p. 364

The reason: As the Talmud [Yevamos 62a] states that the son of David will only arrive after all the souls are depleted from the spiritual warehouse of souls known as “Guf.” Now, the connection of the souls to the body is dependent on the letters of one’s name [and hence naming the child draws the soul down from its warehouse and is hence not be delayed]. [Toras Menachem 5750 Vol. 3 p. 364]

[9] See Nitei Gavriel 70:10

[10] See Nitei Gavriel 70:8-9 footnote 13 and 16

[11] Zichoron Yosef O.C. 10; Daas Torah 282; Minchas Yitzchak 4:107; Mishneh Halachos 3:321; See Igros Kodesh 4:48 in name of Alter Rebbe; Nitei Gavriel 70:9 footnote 16 in name of many Sefarim and communities and Gedolei Yisrael

[12] Sefer Taamei Haminhagim 4:75 in name of Maharash Belz [The Rebbe questions the authenticity of this statement and concludes that whatever the case, we must follow the directive of our Rabbeim]; See Nitei Gavriel 70:11 footnote 19 in name of many Sefarim and communities

[13] Shut Hamaor 1:2134; Mivaser Tov 79; Chesed Leavraham Azulai Mayan 2 Nehar 52; Ziv Hasheimos 2; Shevach Habris 21:1

[14] See Shut Hamaor 1:2134; Mivaser Tov 79; Chesed Leavraham Azulai Mayan 2 Nehar 52; Ziv Hasheimos 2; Chemdas Tzevi 5:42; Shevach Habris 20:1; Nitei Gavriel 71:1

[15] Shut Hamaor 1:2134; Mivaser Tov 79; Chesed Leavraham Azulai Mayan 2 Nehar 52; Ziv Hasheimos 2; Bris Avos 8:1; Shevach Habris 20:1; Many Poskim in Nitei Gavriel 70:1 footnote 1

The reason: The custom is not to name the child until after the circumcision when the foreskin which comes from impurity has been removed only then can the holiness of the soul fall upon him. [Chesed Leavraham ibid]

[16] Shut Hamaor 1:2134; Mivaser Tov 79; Chesed Leavraham Azulai Mayan 2 Nehar 52; Ziv Hasheimos 2; Shevach Habris 21:1

[17] See Shut Hamaor 1:2134; Mivaser Tov 79; Chesed Leavraham Azulai Mayan 2 Nehar 52; Ziv Hasheimos 2; Chemdas Tzevi 5:42; Shevach Habris 20:1; Nitei Gavriel ibid

[18] Zecher David 1:1; Shevach Habris 20:31; Nitei Gavriel 71:2; See Igros Moshe 3:35

[19] See Nitei Gavriel 70:2-4; Shevach Habris 20:18-19; Toras Hayoeldes 60:6

[20] Chamudei Daniel Y.D. 262; Betzel Hachaochma 6:10; Zecher David Mamar 1:91; Sefer Habris p. 282:51; Nitei Gavriel 70:1 and 2; Shevach Habris ibid footnote 26 in name of Rabbanei Anash

[21] Az Nidbaru 13:73; Asia 4 p. 249 in name of Rabbi Moshe Feinstein and other rabbis and Admurim, brought in Nitei Gavriel 70:2 footnote 3 and Shevach Habris ibid

[22] Az Nidbaru 13:73; Otzer Habris 6:2-1 in name of Rav SZ”A

[23] Teshuvos Vehanhagos 1:604

[24] Koreis Habris 32; Bris Avos 8:2; Hillel Omer Y.D. 151

[25] Koreis Habris p. 298

[26] Shevach Habris ibid in name of Rabbi Label Groner; Nitei Gavriel 70:2 footnote 3

[27] Nitei Gavriel ibid

[28] Tiferes Banim 5; Sefer Koreis Habris; Mahram Brisk 2:7; Divrei Yatziv Y.D. 148; Nitei Gavriel 70:5; Shevach Habris 20:19 footnote 31