Pt3 What's in a Talmudic Name? Unpacking the World of Personal Names in Talmudic Literature

This is the third and final part of a three-part series, based on the research in my comprehensive survey, "From Abba to Zebedee: A Comprehensive Survey of Naming Conventions in the Mishnah, Talmud, and Late Antique Midrash".

Part 1 is here; Part 2 is here; the outline for the series can be found at Part 1.

Part 3: Patterns and Peculiarities – Analyzing Talmudic Names Across Groups

Introduction to Part 3

In the first two parts of this series, we extensively analyzed personal names in Talmudic literature.

We explored the significance attributed to given names, the various ways they could be modified or combined with honorifics (Part 1), and then broadened our scope to examine how individuals were further identified through "surnames" based on family, place, occupation, and status, as well as how the unnamed were referenced (Part 2).

Now, in this concluding part, we take a more analytical and expansive dive. Drawing heavily on the data and categorizations from my survey, "From Abba to Zebedee," we will examine the etymological roots and frequency of names.

Furthermore, we will explore specific naming conventions as they apply to distinct groups within Talmudic society—commoners, women, non-Jews, and even supernatural entities—revealing deeper insights into the linguistic landscape and social fabric of the era.

An Analytical Look at Given Names: Frequency and Etymology

My survey (p. 72 onwards) attempts to provide a relatively quantitative and etymological approach, primarily based on the extensive data compiled in traditional prosopographies like Toldot Tanaim VeAmoraim.

Frequency of Given Names and Fathers' Names

When we look at the sheer frequency of names, distinct patterns emerge.

As I note (p. 72):

Names of rabbis in Talmudic literature are around a third Hebrew, two-thirds Aramaic (see Tal Ilan).

And this includes the Mishnah, where a far higher percentage of names are of Hebrew origin.

So in the Talmuds, the percentage of names of Aramaic origin is even higher than two-thirds.

Greek and Iranian names are relatively rare.

My pivot table analysis (p. 72) highlights the most common given names appearing in Rabbinic literature:

1. אבא (Abba): 179 occurrences (Aramaic)

2. אחא (Acha): 87 occurrences (Aramaic)

3. אלעזר (Elazar): 80 occurrences (Hebrew)

4. הונא (Huna): 74 occurrences (Aramaic)

5. אדא (Ada): 48 occurrences (Aramaic)

6. יהודה (Yehuda): 32 occurrences (Hebrew)

7. כהנא (Kahana): 30 occurrences (Aramaic)

8. תנחום (Tanchum): 28 occurrences (Hebrew)

And for fathers' names, the top contenders are:

1. אבא (Abba): 59 occurrences (Aramaic)

2. אבין (Avin): 19 occurrences (Aramaic)

3. יעקב (Yaakov): 14 occurrences (Hebrew)

4. חמא (Chama): 13 occurrences (Aramaic)

5. חייא (Chiyya): 13 occurrences (Aramaic)

Male Jewish Names by Etymology

Let's break down the names by their linguistic origins.

Hebrew Origin (pp. 75-77)

I quote (p. 75) Elinoar Bareket, who states in “What’s in a Name? The Bible vs. the Middle Ages”:

Insofar as Hebrew names, certain seemingly central biblical names virtually disappeared (Abraham, David, Solomon, Moses, Aaron), while others remained in use (Judah, Eliezer, Elyakim, Jacob, Joseph, Joshua, Jonathan, etc.).

Non-biblical Hebrew names were also in use (Matityahu [=Mattathias], Gamliel, Nahman, Meir).

Benzion Kaganoff, in his work on names, also points out that:

"During the period of Alexander’s rule, new Hebrew names continued to be invented.

Examples of these occur in the early Mishnayoth: Shatach, Admon, Perachiah."

(Though, as I footnote, Shatach is likely a nickname, in patronymic-format, but not actually his father’s given name; see on this earlier).

Of these Hebrew names, Tanchum stands out as perhaps the only one truly not found in the Bible; most others are variants. "Yossi," a diminutive of "Yosef," is a prime example of a common form not present as such in the Tanakh.

My survey (pp. 75-77) lists numerous common Hebrew names found in Talmudic literature. Key examples include:

• אלעזר / אליעזר (Elazar/Eliezer)

• בנימין (Binyamin)

• ברכיה (Berechiah)

• גמליאל (Gamliel) (Primarily Tannaitic)

• הושעיא / אושעיא (Hoshaya/Oshaya)

• הלל (Hillel)

• חזקיה (Chezkiah)

• חנניה (Chananiah) (More common among Tannaim)

• יהודה (Yehuda)

• יהושע (Yehoshua)

• יוחנן (Yochanan)

• יוסף / יוסי (Yosef/Yossi)

• יצחק (Yitzchak) (Primarily Amoraic)

• ירמיה (Yirmiyah) (Primarily Amoraic)

• ישמעאל (Yishmael) (Primarily Tannaitic)

• מנחם (Menachem)

• נחום (Nachum)

• נחמיה (Nechemiah)

• עקיבא (Akiva)

• פנחס (Pinchas)

• שאול (Shaul)

• שמואל (Shmuel)

• שמעון (Shimon)

• תנחום (Tanchum)

Aramaic Origin (with possible etymology) (pp. 78-82)

Aramaic names, as noted, form the majority in the Talmuds.

My survey (p. 78) quotes Kaganoff, ibid.:

"We find many names in Ezra, Nehemiah, and Chronicles (E.B i.e., late biblical books) with the Aramaic ending ‘-ai’.

Even names that have a Hebrew root are converted into an Aramaic form [...]

We also come across names entirely and directly Aramaic [...]"

Some prominent Aramaic names from my list (pp. 78-82) include:

• אבהו (Abbahu)

• אביי (Abayei) (Variant of Abba)

• אבימי (Abimi) (Possibly a contraction of Abba Ami or variant of Avdimos)

• אבין (Abin) (Possibly related to "Abba")

• אדא (Ada) (Possibly "Fowler")

• אחא (Acha) ("Brother")

• אידי (Idi) (Variant of Ada?)

• אימי / אמי (Imi/Ami)

• אסא / איסי (Asa/Isi) ("Physician" or "healer"? See earlier, Part 1)

• אשי (Ashi) (Possibly related to Yehoshua)

• ביבי (Bibi/Beivai - this name appears already in the late biblical books)

• בנאי / בנאה (Banai/Bana'ah) ("Builder"?)

• גביהא (Geviha)

• דימי (Dimi) (Maybe contraction of Avdimi)

• הונא / חונא (Huna/Chuna) (Probably related to Hebrew "Chen" - grace)

• המנונא (Hamnuna)

• זוטרא / זוטי (Zutra/Zuti) ("Small/Lesser")

• זכאי / זכיי (Zakkai/Zachai) ("Pure")

• חייא (Chiyya) ("Life," abbreviation of Achiyah?)

• חלפתא (Chalafta. And compare the cognate names חילפא, חילפיי, אילפא - Alphaeus)

• חמא (Chama)

• חנא (Chana) (Related to Hebrew "Chanan")

• כהנא (Kahana) ("Priest")

• מנא (Mana)

• מרי / מר (Mari/Mar) ("Master")

• נהוראי (Nehorai) ("Light, Bright")

• נחומי (Nachumi) (Diminutive of Nachum)

• ספרא (Safra) ("Scribe")

• עולא (Ulla) (“Above, Elite, High”)

• פפא (Pappa - see earlier for speculation re this name)

• קטינא (Katina) ("Small")

• רבא / רבה (Rava/Rabbah) (Contraction of Rav Abba, or "Great" - see earlier)

• רמי (Rami) (Contraction of Rav Ami - see earlier)

It's interesting to note, as I mention (p. 72, footnote 575):

[D]espite the primary influence of Talmud on rabbinic Judaism, no Aramaic name seems to have been used in any significant way past the Talmudic and Geonic periods.

The one exception would be 'Abba', the most popular name in the Talmud. However, that might not be an exception, as according to Klein (p. 326) Abba is a shortening of the Hebrew name Abraham.

This contrasts with Hebrew names first prominent in rabbinic literature like Meir, Akiva, and Tanchum, which did continue.

Greek and Latin Origin (pp. 86-90)

The Hellenistic and Roman periods left an important mark on Jewish nomenclature.

As I quote Bareket (p. 86):

"After the conquest of Alexander [...] Greek became a dominant language [...] we begin to see the use of Greek names [...]

(Antigonus, Alexandri, etc.), but only infrequently."

Kaganoff adds (p. 86):

"Following the Roman conquest of Palestine, a strong Latin influence made itself felt [...]

Drusus, Marinus, Valens, Romanus, Justus..."

The Talmud Bavli (Gittin 11a-b) itself mentions the prevalence among of Jews of Greco-Roman names, at least outside of Eretz Yisrael:

[...]

לא בא לידינו אלא לוקוס ולוס,

והכשרנו.

ודוקא לוקוס ולוס,

דלא שכיחי ישראל דמסקי בשמהתייהו,

אבל שמהתא אחריני

דשכיחי ישראל דמסקי בשמהתייהו –

לא

[...]

שרוב ישראל שבחוצה לארץ שמותיהן כשמות גוים

There came before us [bills of divorce signed] only [with names such as] Lukos and Los,

and we validated [them].

And specifically Lukos and Los,

as it is uncommon to find Jews who are called by these names.

However, with regard to other [non-Jewish] names,

concerning which it is common to find Jews who are called by these names –

no [they are not validated without further clarification] [...]

The names of most Jews outside of Eretz Yisrael are like the names of non-Jews.

My survey (pp. 87-90) lists numerous examples, including:

• אבדימי / אבדימוס (Avdimi/Avdimos) (Eudemos)

• אלכסנדרי (Alexandri)

• אנטיגנוס (Antigonus)

• אפטוריקי (Aphtoriki)

• דוסא (Dosa) (Possibly Dositheus)

• דוסתאי (Dostai) (Dositheus - see earlier footnote)

• טרפון (Tarfon) (Tryphon)

• יוסטא / יוסטיני (Yusta/Yustini) (Justus/Justinianus)

• לוליאנוס (Lulianus) (Lollianus)

• מרינוס (Marinus)

• נקדימון (Nakdimon) (Nicodemus)

• סומכוס (Sumchos) (Symmachus)

• פפוס (Pappos)

• תודוס / תדאי (Todos/Taddai) (Theodorus/Thaddeus)

• And even טיטוס (Titus)! As I note (p. 89), while surprising given the well-known emperor's infamy, the name Titus was extremely common in Roman history both before and after him.

Persian Origin (p. 90-91)

Persian names also appear, particularly in the Babylonian Talmud.

Rav Papa, in Gittin 11a, lists names considered unambiguously non-Jewish, some of which are Persian:

היכי דמי שמות מובהקין?

אמר רב פפא:

כגון:

1. הורמיז,

2. ואבודינא,

3. בר שיבתאי,

4. ובר קידרי,

5. ובאטי,

6. ונקים אונא

What are [examples of] unambiguous [non-Jewish] names?

Rav Pappa said:

For example:

1. Hurmiz,

2. and Abbudina,

3. Bar-Shibbetai,

4. and Bar-Kidri,

5. and Bati,

6. and Nakim Una

Naming Conventions for Specific Groups

Beyond general etymological trends, naming practices also varied across different segments of society.

Jewish Commoners (Non-Rabbis) (pp. 20-21, 92-96)

How were individuals who weren't Sages named?

Examples of non-rabbinic Jewish men from my lists (pp. 93-96) include figures identified by simple names or with descriptive additions, and always without the "Rabbi/Rav" honorific:

• אבא אומנא (Abba Omna – Abba the Surgeon/Doctor)

• אבוה בר גניבא (Abuha bar Geniva)

• אדא דיילא (Ada Dayala – Ada the Porter)

• בן כלבא שבוע (Ben Kalba Savua)

• גביני כרוז (Gabini Karoz – Gevini the Herald) (from m.Shekalim)

• דואג בן יוסף (Doeg ben Yosef)

These often appear in narratives or as parties in legal discussions without being primary transmitters of halakha.

Jewish Women (pp. 97-98)

Women are far less frequently mentioned.

My survey (pp. 97-98) compiles a list of all Jewish women named in the Talmud, including:

• אימא שלום (Imma Shalom) (R' Eliezer's wife)

• ברוריה (Beruriah) (R' Meir's wife)

• ילתא (Yalta) (Rav Nachman's wife)

• מרתא בת בייתוס (Martha bat Baitos)

• בלוריא הגיורת (Beluria HaGiyoret – Beluria the Convert)

• Biblical names like מרים (Miriam) and חנה (Chana) also appear.

It's notable, as I mention (p. 98, citing Sanhedrin 5a), that even when a name like Chana appears in a list of "children (בני) of Abba bar Acha Karsela," the Talmud clarifies these are all males, highlighting the patrilineal focus.

Non-Jews (pp. 99-102)

A number of non-Jewish individuals, whether Roman emperors, Persian kings, or local figures, are named.

My survey (pp. 99-102) provides an extensive and comprehensive list.

Examples include:

• Roman Emperors/Officials:

  • אדריאנוס (Adrianus – Hadrian)

  • אנטונינוס (Antoninus) (often in dialogue with Rebbe)

  • אספסיינוס (Aspasianus – Vespasian)

  • דיקליטינוס מלכא (Diokletianus Malka – Emperor Diocletian)

  • טיטוס (Titus)

  • נירון (Neron – Nero)

  • טורנוסרופוס (Turnus-rufus/Tineius Rufus)

• Persian Emperors:

  • אזגור / איזגדר מלכא (Azgur/Izgadar Malka – King Yazdegerd)

  • שבור מלכא (Shabur Malka – King Shapur)

  • אפרא הורמיז (Ifra Hormiz) (Mother of Shapur II, as discussed on p. 99, footnote 837)

• Others:

  • אבלט (Avlet/Ablat) (a philosopher)

  • בן נצר (Ben-Netzer) (Odaenathus of Palmyra)

Angels and Demons (p. 103)

Even some supernatural entities that interact with Sages have names.

My list (p. 103) includes:

• אליהו (Eliyahu – Elijah) (appears frequently)

• אשמדאי (Ashmedai – Asmodeus, king of demons)

• אגרת בת מחלת (Agrat bat Machlat) (a female demon)

• סוריאל שר הפנים (Suriel Sar HaPanim – Suriel, Prince/Minister of the Presence)

• The Talmud also mentions a number of interactions with figures like מלאך המות (Mal'ach HaMavet – the Angel of Death).

Family/House/Clan Names (Revisited for Specific Groups)

We touched on clan names earlier. My survey specifically notes (pp. 24-26):

Kohanim:

"House names" for priestly families involved in Temple service are prominent in Mishnah Shekalim.

For example:

• בית גרמו (Beit Garmu) (responsible for the Showbread)

• בית אבטינס (Beit Avtinas) (responsible for the Incense)

Second Temple Clans:

• Mishnah Ta'anit lists clans associated with the wood-offering, e.g., בני ארח (Bnei Arach), בני דוד (Bnei David) (p. 25).

My survey (p. 92) points to Mishnah Shekalim 5:1, which lists officials in the Second Temple.

I theorize there:

It’s likely that — like Garmu and Avtinas — Aḥiya, Petaḥya, Bevai [as well as Pinhas and Shmuel] were clan names, and the Mishnah is not referring to a specific person with that name, but is saying that someone from that clan was responsible for that activity.

The Talmud's Own Onomastic Awareness

The Talmud isn't just a repository of names; it sometimes reflects on naming practices itself.

Talmud’s Identification of Anonymous Descriptors (p. 26)

A fascinating passage in Sanhedrin (17b) provides supposed identifications for standard anonymous phrases used to introduce statements.

Some examples from the list there:

• למידין לפני חכמים -- לוי מרבי (When it says "They learn before the Sages" – it refers to Levi citing Rebbe)

• דנין לפני חכמים -- שמעון בן עזאי, ושמעון בן זומא... (When it says "They judge before the Sages" – it refers to Shimon ben Azzai, Shimon ben Zoma...)

• רבותינו שבבבל -- רב ושמואל (Our Rabbis in Babylonia – Rav and Shmuel)

• דייני גולה -- קרנא (The judges of the Exile – Karna)

The list there demonstrates a later attempt to standardize and attribute anonymous traditions.

Etiological Explanations for Surnames (Revisited) (p. 37)

As mentioned in Part 2, the Talmud often offers narrative explanations (etiologies) for certain surnames or epithets, particularly for early, often legendary figures.

My survey (p. 37) lists examples such as:

• חוני המעגל (Choni HaMe'agel – Choni the Circle-drawer): Named for drawing a circle and refusing to move until rain came.

• כלבא שבוע (Kalba Savua – Satisfied Dog): Named for his generosity in feeding the poor until they were as satisfied as dogs.

• נחום איש גמזו (Nachum Ish Gamzu/Gimzo): Named for his habit of saying "גם זו לטובה" (this too is for the good).

• שמואל הקטן (Shmuel HaKatan – Shmuel the Small): The Yerushalmi explains this as "because he would humble himself" or "because he was only a little smaller than Shmuel HaRamati [=the biblical Samuel]."

These stories, whether historically accurate or folkloric, show the desire to connect a name or epithet to a defining characteristic or event.

Overall Conclusion

Our three-part journey through the world of Talmudic names, guided by my survey "From Abba to Zebedee," has revealed a remarkably intricate and meaningful system.

Names were far from arbitrary labels. They reflected linguistic shifts from Hebrew to dominant Aramaic, with influences from Greek, Latin, and Persian.

They signaled social status through honorifics (or their absence), delineated family connections, identified origins, and sometimes even hinted at occupations or personal traits.

The way individuals were named—from the single given name and its variations to the complex web of "surnames" and titles—provides a rich dataset for understanding the social, cultural, and linguistic realities of the Sages and their communities.

Even the methods for referring to the anonymous and the Talmud's own reflections on name origins underscore the importance placed on these identifiers.

Ultimately, the names within the Mishnah, Talmud, and Midrash are not just entries in a historical record; they are vibrant threads in the vast and wide range of Rabbinic literature, each carrying a story and a significance waiting to be unpacked.