The name comes directly from the Hebrew word for the cedar tree אֶרֶז. This name did not come into use as a masculine given-name among Jews until after the creation of the State of Israel in 1945. It may have been popularized by Aleksander Zederbaum (1816-1893), a Polish-Jewish journalist who founded the Hebrew language newspaper, Ha-Melitz who often used “Erez” as a pseudonym in his writings.
It is also the name of a Kibbutz and of Erez Crossing, the latter being the name of a border crossing on the Israeli-Gaza border.
The name is a Medieval Ashkenazi creation, composed of the Hebrew words keter (כֶּתֶר) “crown” and el (אֵל) “god.” It may have been a masculinized form of the popular Yiddish female name Kreindel (crown) or the Hebrew female nameAtarah(crown).
There are the modern Israeli feminized forms of Katrielle, Katriella & Katriela.
A notable bearer was Israeli ambassador to the Soviet Union, Katriel Katz (1908-1988).
Meaning: “in the shadow of God; under the protection of God.”
Pronunciation Eng: beh-ZAH-lel
The name is borne in Exodus 31:1-6 by the chief artisan assigned by Moses to build the Tabernacle, Ark of the Covenant, priests’ vestments and other equipment with the assistance of Aholiab. In Exodus 31:1, he is listed as the son of Uri.
The name itself is believed to share a similar etymological construction with the Akkadian male names ina-ṣilli-Bēl and ina-ṣilli-Nabu (in the shadow of Baal or Nabu).
The name has always been used in the Jewish diaspora in Europe and the Middle East. It was borne by the 16th-century Ottoman rabbi and talmudist Bezalel Ashkenazi, and it was the name of the father of the Maharal of Prague,(Judah Loew ben Bezalel circ. 17th-century).
The Bezalel Academy of Arts and Design & the Jewish art movement known as the Bezalel School both take their name from the character in the Bible.
Among Russian-Jews, Vasily would have been used as a Russified form, though the names do not share an etymological relationship.
Meaning: “God is my cover; cover of God; speed of God.”
Pronunciation: Eng KAS-see-el
The name is derived from the Hebrew פצִיאֵל (Qaftzi’el), which is likely to mean “cover of God” or “God is my cover.” Other sources claim this name means “speed of God.” According to Judeo-Christian apocrypha, Cassiel is one of the 7 archangels. In the Hekhalot Rabbati, he is the one of the guardians of the doors of the 7th Heaven. In the Sefer Raziel, he is described as the Prince of Saturn, while in the Zohar, he is credited as being one of the aides of the Archangel Gabriel. He is also mentioned in the rabbinic literature of the Kabbalah. In Christian literature, he is mentioned in the grimoire known as The Sworn Book of Honorius as well as in Peter Abano’s Heptameron. He is mentioned in a Byzantine text regarding exorcism. He also appears as an archangel in mystic Islamic literature under the name كسفيائيل, Kasfiyāʼil.
Cassiel was traditionally believed to not have much input on the things that occur in the world of man, he was also considered the angel who presided over the death of kings as well as the angel of tears and the angel of temperance. His days are sometimes Thursday or Friday.
As a given-name, it has only come into occasional use the last century. It may have become even more widespread after its use in the Wim Wender 1987 film, Wings of Desire.
I could not find any strong evidence that this name has ever been used as a given-name among Jews or Muslims, though I don’t believe it is considered a forbidden name in either religion, more likely, the obscurity of the angel in the general populace of both religions has left the name obsolete.
Other forms include: Cafziel, Kafziel, Caphziel,Captiel, Cassael, Castiel, Qaspiel, Qephetzial, & Quaphsiel.
The name comes directly from the Hebrew adjective meaning “pretty; pleasant,” and a Hebrew verb meaning “to want; to desire.”
It may be a direct translation of the traditional Ashkenazi name Shayna or the Mizrahi/Sephardi name, Jamila. However, the word has more of the meaning of someone who is “enticing” or “alluring” vs just “beautiful” as other sites have translated.
The term is found in the Song of Songs 2:14, but was not used as a given-name until after the creation of the modern state of Israel.
The name can be of several different origins and meanings.
It is a Biblical male name that occurs in 2 Samuel 23:25 as the name of Elika the Harodite, one of David’s 37 special warriors. In this case, אֵַליקָא (Eli’ka), may mean “vomit of God” or “Congregation of God.” Some sources also list this as meaning “pelican of God.” In English, the name would be pronounced ee-LYE-kuh.
Pronounced, EH-lee-KAW الیکا, it is a Persian female name that derives from the Mazanderani language, meaning, “wild cherry.” However, it’s use in Iran may be influenced by an identical sounding Indian female name, which is derived from the Sanskrit एलीका (Elika), meaning “small cardamom.” It is also the name of a village in northern Iran of the same aforementioned Mazanderani etymology.
Elika is also a Nordic female name of uncertain etymology, it’s earliest use is recorded in 18th-century Iceland. It may derive from the the Frisian diminutive name, Alike, which is a diminutive form of any name beginning in the Adal- element, or the Frisian unisex diminutive name Elike, which is a short form of any name beginning in the EGG- element.
It may also be linked with a Greenlandic female name of uncertain etymology.
It’s Nordic form has been in use in Finland & Estonia, as well as all of Scandinavia & Iceland. It should be noted that Elike has occurred in use as a unisex name in Norway and Friesland.
Swedish and Frisian female variations include Eliko & Eliken.
Alternately, it is a Mari female name, but is of uncertain meaning, it may be a variation of Evika, meaning “slender.”
It is also the Hawaiian translation of Elisa, Eliza, Erica & Eric.
The name is of uncertain origin or meaning, since it appears in Muslim and Medieval Jewish tradition as the name of the wife of Potiphar (who is unnamed in the Old Testament), it is often suspected to be of Coptic origin, though the name is not traditionally used among contemporary Copts.
The wife of Potiphar is mentioned in the Bible as trying to seduce Joseph and later falsely claiming he tried to rape her, which leads to Joseph’s unjust imprisonment. In Medieval Islamic tradition, the story was reinterpreted as a popular love story, the subject of much poetry, she is named Zuleikha and her love for Joseph was interpreted by Sufi poets, especially Rumi and Hafez, to represent the longing the soul has for God. Zuleika is also attributed to be her name in the Sefer haYashar, also known as the Book of Jasher, a Jewish midrash of unknown authorship.
In the English-speaking world, the name first came into use in the early 19th-century, it was most likely popularized by Byron’s 1813 poem, The Bride of Abydos, in which it is the name of the heroine. It was also used by the German poet Goethe for his 1810 poem entitled, Book of Zuleika, in his collection of Eastern inspired poems called West–östlicher Divan. It is the name of the eponymous character in the 1911 novel, Zuleika Dobson by Max Beerbohn, which was later adapted into a musical.
The name is also used in Spanish-speaking countries and Brazil.