Our Gemara on Amud Beis discusses the possibility that a witness might sign a document using his father’s name alone, without his name, as an identifier, much as different sages used symbols as a signature mark such as a fish or a palm branch. While symbols were accepted and plausible as signatory devices, the Gemara concluded that a person would not use his father‘s name as an identifier, as this would be considered disrespectful. (We are not discussing using one’s father‘s name as part of signing “Plony the son of Plony”, which is customary but instead just signing one’s father‘s name alone.) 

Rav Mordechai Weinstock in Mevaser Torani quotes a responsa of the Rogotchover who applies the ethics of this ruling in a novel way. Some have a custom to read the alphabetical verses from Psalm 119 at gravesite of a deceased person which correspond to his name. Psalm 119 contains sets of eight verses, each beginning with a letter from the alphabet, from Aleph to Tav. The Rogotchover believed that this practice was a misguided and a disrespectful appropriation of the holy Psalms for personal use. Reading the verses out of order to create some kind of incantation that spells the person’s name is a moral violation of the same spirit discussed in our Gemara. This is similarly disrespectful as a person using his father‘s name for identification.

The Rogotchover has a high standard of what is considered misappropriation of holy verses. We do find other examples of prayers being used to honor a person, usually by the author. It is common to see the first letters of each verse spell out the name of the author in the shabbos zemiros and other liturgy. One might argue that holy scripture is different than prayers, as one is written with some degree of divine prophetic voice, while even though the other is a prayer to the divine, the actual words that are composed come from the author.

Also, notably many Sefarim in history, contain some hint to the author's name in the beginning of the work. Sefer Chasidim (367) says one who embeds his name in the title of a work takes away from his reward in the world to come. However, Rav Eliezer Mi-Garmiza writes in his introduction to his Sefer known as the Rokeach, that the title is a hint to his name. He states further that a person ought to allude to his name in the name of his written works, and cites  numerous historical examples. 

There is a Teshuva of the Rashba (also quoted by Rama, YD 249:13) which says that though it is wrong to aggrandize oneself for giving tzedakah, it is proper that his name be recorded for posterity as a remembrance. The Rashba cites numerous verses in the Torah which recognizes achievements and good deeds, even when the narrative shows that no else could have known, as if to specifically make sure he gets the credit. For example, the verse which tells us that Reuven secretly went back to save Yosef (Bereishis 37:21) serves no purpose other than to inform posterity.  Good deeds should be publicized, not for self-glorification, but to encourage others to give. 

We could consider the embedding of names in prayers and Sefarim by their author as an extension of this principle. Celebrating an important mitzvah and sharing it with others is like a siyum, whose function is to inspire others, and even the honoree. 

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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