Parashat Shemot

We see in this week’s Parshah the importance of having and using a Jewish name, as the Ba’al HaTurim writes at the beginning of the Parshah on the pasuk:
שמות פרק א פסוק א
וְ-אֵלֶּה שְׁ-מוֹת בְּ-נֵי יִ-שְׂרָאֵל הַבָּאִים מִצְרָיְמָה אֵת יַעֲקֹב אִישׁ וּבֵיתוֹ בָּאוּ:
בעל הטורים
ואלה שמות בני ישראל הבאים. ר״ת שביה, שאפילו כשהיו בשביה “שמות בני ישראל”, שלא שינו שמותם. וזהו שאמרו חז״ל (פדר״א מח) בשביל ג׳ דברים נגאלו ממצרים, בשביל שלא שינו שמותם וכו׳.
The Ba’al HaTurim explains that the acronyms of the words Ve’eleh Shemot Bnei Yisrael Ha’ba’im form the word שביה (captivity), to teach us that even when Am Yisrael were in captivity, they kept their Jewish names.
 We also find in Pirkei DeRabbi Eliezer that in the merit of Bnei Yisrael not changing their names, their clothing, and their language, they merited to be redeemed.

So the question is: in today’s business world, people often adopt non-Jewish names, and it seems to be permitted. Why should this be so? Should we not do the same as our ancestors in the Egyptian exile, who did not change their names?

The answer would depend on why the person wants to adopt a non-Jewish name, and what his motive is.
Sometimes one does so in order to socialize with them, he wants to be like one of them. In such an instance, The Maharam Shik writes in Yoreh De’ah, siman 169, that this would be forbidden Min Hatoarh not only because of the Midrash mentioned earlier, but because it is written, “And I have separated you from the nations.” When a person conducts himself like a non jew, wears non-Jewish clothing, and even calls himself by a non-Jewish name, this is forbidden min Hatorah, as is explained by the Rambam in Hilchos Avodah Zarah, at the beginning of chapter 10

When the Maharam Shik discusses this, he first brings a story that happened to him when he was serving as the rav in the city of Yergin, near Pressburg. Once, when he met a local official, the official, who was non-Jewish, asked how is it possible that Jews call themselves by non-Jewish names. He argued that all other nations hold great respect of there historical traditional names, such as Hungarians, French, etc. They honor their language and their names and do not change them; they see it as a matter of honor and dignity.

Yet, he said, the Jews, who are among the most ancient of nations, and upon whom the existence of the world depends, are embarrassed to be called by their own names and instead change their names to non-Jewish ones. In his eyes, this was a great disgrace.

The Maharam Shik writes that he had nothing to answer him, except that he brushed him off and said that the suffering of long exile is what caused it.
The other reason why one might want to adopt a non-Jewish name is solely for business reasons. He does not want to stand out with an unusual Jewish name and draw unwanted attention, or because his non-Jewish associates find it difficult to pronounce a typical Jewish name, etc.

So then we find an interesting case that is similar to this what took place dting the Spanish inquisition the question was sent to the Maharshdam in Yoreh De’ah, siman 199, (loose translation). He discusses a case involving Jews who had been forced to convert and later came from Portugal. During the time of coercion, they had non-Jewish names, but after returning to Hashem and His Torah, they changed their names back to Jewish ones.
The question was that they needed to write letters to relatives or to people with whom they conducted business, so they asked whether it is permitted for them to write and sign using the names they had while they were living as non-Jews, or whether this would be halchikly forbidden, since it appears as though they are still maintaining their non-Jewish identity.

The Maharshdam answered that all the stringencies mentioned by the earlier poskim apply only when a person changes his appearance or presents himself in a way that causes people to identify him as non jew, and say, “This person is a non Jew.” Such behavior would be a chilul Hashem.
However, when it comes to writing about business matters and then signing with a non-Jewish name, where the recipient of the letter knows that the writer is Jewish, and others who may see the letter merely assume that the assets involved belong to a non jew, without knowing the person himself, and especially since this is not done publicly in a manner that would constitute chilul Hashem, Chas veshalom, it is permitted.

Based on what we have learned, we can circle back to the “question of the week.”
The Midrash above describes how Am Yisrael, in order to set themselves apart from the Egyptians, did not change their names, their dress, or their language. This would likewise be forbidden today, since we are required to keep ourselves distinct from non-Jews, as explained above.

Le’halacha, regarding the use of non-Jewish names in the business world, and in general, Morenu Hagaon Harav Amrom Fried shlit”a writes as follows:

One may not adopt a non-Jewish name when the purpose is to blend in with gentiles, and so that it will not be identified as Jewish. 
However, if one uses a Jewish name, and only for the purpose of doing business with non-Jews, he uses a non-Jewish name, then it would be permitted.