The patronym Bahat (in Hebrew בַּהַט) belongs to that particular stratum of Jewish onomastics one might call "the names of the renaissance": patronyms forged or reactivated from the Hebrew lexicon, most often at the turn of the 19th and 20th centuries, then on the occasion of the national establishment in the land of Israel. The entry dedicated to it [Q51582150 — Wikidata] explicitly identifies it as a modern Hebrew patronym, whose language of origin is Hebrew. This double characterization — modern and Hebrew — is not a minor detail: it immediately situates the name outside the great inherited patronymic traditions (Germanic toponyms, Iberian nicknames, Arabic or Aramaic occupational designations) and connects it instead to the deliberate movement of Hebraization of names that accompanied the Jewish cultural renaissance, then Zionism and the founding of the State of Israel.
The word bahat itself belongs to the biblical vocabulary. It appears in the Book of Esther to describe the sumptuous pavement of the palace of Suse, where it designates a precious stone or a colored marble — commonly rendered as "porphyry," "alabaster," or "veined marble." The name thus carries a semantic charge of mineral brilliance, of noble stone, of matter that endures. This resonance is not without significance: modern Hebrew names have frequently drawn from the register of the mineral, the vegetal, and the luminous, as if to anchor a new identity in an ancient substance. The major works of Israeli onomastics — [Origins of Jewish Names (Stahl, 2005)], [Family Names in Israel (Eshel, 1967)], and [The Book of Names — 200 Most Popular Surnames in Israel (Ariel, 1997)] — describe precisely this process of selecting sonorous and meaningful biblical roots.
This Great Book sets out to trace, with the caution imposed by the scarcity of archives specific to a recent name, the conditions of emergence of the patronym Bahat: the Hebrew linguistic soil, the context of Jewish emancipation and modernity, the gesture of Hebraization, and the milieus — Séfarade, Ashkénaze, Mediterranean — in which the name was able to take root.
Before being a surname, bahat is a word. Its sole biblical occurrence appears in the description of the splendor of the Persian court, where the palace pavement combines several rare stones and colored marbles. Translators and lexicographers hesitate between "porphyry," "marble," "alabaster," and "precious stone," a sign that the term designated a prestigious mineral substance rather than a strictly identified species. This very indeterminacy has contributed to the word's evocative power: it connotes splendor, solidity, polished brilliance.
Classical Hebrew onomastic repertories classify this type of term among the privileged sources of modern Israeli patronymy. According to [The Book of Names — 200 Most Popular Surnames in Israel (Ariel, 1997)] and [Family Names in Israel (Eshel, 1967)], a substantial portion of the names adopted in the twentieth century derives from a deliberate lexical choice, drawn from the biblical and Mishnaic treasury, in a break with diasporic surnames perceived as marked by exile. The mineral register — stones, metals, gems — occupies a place of honor within it, alongside the luminous and vegetal registers.
Within this logic, Bahat belongs to a family of names constructed upon terms of natural prestige. [Origins of Jewish Names (Stahl, 2005)] underscores that the meaning of a modern Hebrew name often reflects a program: it is a matter of carrying, in everyday life, a word that speaks of beauty, permanence, or light. The choice of bahat, stone of the royal pavement, inscribes within the name an idea of precious foundation — that upon which one walks and which endures.
One must nevertheless guard against a univocal reading. While the biblical root is established, the passage from word to surname is documented only diffusely, as is characteristic of recent patronyms whose written genealogy is thin. This is why the meaning — assured at the lexical level — must be distinguished from the social history of the name, more conjectural in nature, which the following chapters seek to illuminate through context.
A "modern" surname presupposes a world in which its emergence becomes conceivable. That world is the world of Jewish emancipation and the birth of modern Judaism, whose historiography long traced its impetus to the figure of Moses Mendelssohn. As Dominique Bourel has shown, Mendelssohn embodies the moment when Judaism enters, without renouncing itself, the space of European culture and language, opening the way to a profound recomposition of Jewish identities [Bourel, 2004]. It is in the wake of this modernity that the relationship to the name — as social and juridical marker — becomes a stake.
Emancipation is not merely a juridical fact; it unfolds, according to Annie Kriegel, several contradictory logics of integration, affirmation, and transformation of belongings [Kriegel, 1977]. The proper name stands at the heart of this tension: should one preserve the patronym inherited from the diaspora, adapt it to the host language, or forge a new one that expresses a regenerated identity? Maurice-Ruben Hayoun reminds us that modern Judaism is characterized precisely by this reflexive capacity to reformulate itself, to choose its own signs [Hayoun, 1992].
The case of the patronym Bahat — Hebrew, modern — belongs to the third path: not adaptation, but creation from the Hebrew stock. This gesture is the product of a long intellectual maturation in which Jewish thought reinvested the Hebrew source as the foundation of a renewed identity. Catherine Chalier, studying the trace of the Hebrew source in contemporary thought, shows how deeply the return to Hebrew was, for a generation, far more than a linguistic choice: an act of fidelity and refoundation [Chalier, 2002]. The modern Hebrew patronym participates, in its modest way, in this movement of reappropriation.
The surname Bahat can only be fully understood against the backdrop of the Hebrew language revival, a major cultural phenomenon of the late nineteenth and early twentieth century. Delphine Bechtel described the Jewish cultural renaissance in central and eastern Europe as a vast undertaking in which language, literature, and nation-building were closely intertwined [Bechtel, 2002]. Within this undertaking, the choice between Yiddish and Hebrew was one of the most heated debates; Jean Baumgarten traced the trajectory of Yiddish, a "wandering language" long the vernacular of the Ashkenaze diaspora [Baumgarten, 2002]. The promotion of Hebrew as a living language entailed, correlatively, an investment of biblical vocabulary in everyday life — including in names.
It is here that the gesture of Hebraization of surnames finds its place. [Family Names in Israel (Eshel, 1967)] documents how, in the Yishuv and then in the young State, many families abandoned a diasporic name in favor of a Hebrew name, often chosen for its sound, its meaning, or its phonetic proximity to the former one. The adoption of a name such as Bahat could thus respond to several motivations: expressing an assumed Hebrew identity, translating or transposing a previous surname, or simply adopting a noble biblical word.
[The Book of Names — 200 Most Popular Surnames in Israel (Ariel, 1997)] confirms the frequency of such choices in the Israeli repertoire and the place held therein by names of a single root, brief and meaningful. Bahat, with its two syllables and firm consonance, corresponds exactly to the profile of names fashioned for Hebrew modernity. [Origins of Jewish Names (Stahl, 2005)] insists that these names are not neutral: they carry a project, that of inscribing the individual within a resurrected language and within a land.
It should be noted that Hebraization was not a uniform phenomenon. It affected both Ashkenaze families from Europe and Séfarade and Oriental families, each bringing its own sensibilities to the repertoire. The surname Bahat, by its purely lexical nature, does not by itself betray a regional origin: it may have been adopted in very diverse circles, as the following chapter explores.
The absence of a fixed diasporic filiation for a modern Hebrew name invites an examination of the various milieus in which it may have been adopted, rather than attributing to it a single origin. The Sephardic world and the Judaism of the Maghreb constitute one such plausible terrain. Jacques Taïeb described the Jewish societies of the modern Maghreb as "a world in motion," traversed by migrations, recompositions, and intense linguistic contacts [Taïeb, 2000]. In these societies, Judeo-Arabic itself remained steeped in Hebrew: Moshe Bar-Asher demonstrated the richness of the Hebrew component in Algerian Judeo-Arabic, attesting that the Hebrew stratum remained alive in everyday speech [Bar-Asher, 1992]. A family from this world, upon settling in the land of Israel, could readily adopt a name such as Bahat, drawn from domestic Hebrew.
The long history of the Jews of North Africa, as synthesized by André Chouraqui in his Toldot ha-Yehudim be-Afrika ha-Tsefonit, recalls the antiquity and depth of these communities, their mobility, and their attachment to the sacred tongue [Chouraqui, 1965]. Likewise, the Sephardic world in the broader sense — that of the Jews, Marranos, and New Christians of Hispano-Portuguese origin studied by Yosef Hayim Yerushalmi — was a universe of multiple names, sometimes changed, sometimes translated, in which identity was renegotiated through successive exiles [Yerushalmi, 1998].
It is here that "tradition" and "archive" answer one another without always coinciding: the family memory of a modern Hebrew name frequently lays claim to an ancient origin, while the archive most often records only the moment of recent adoption. This tension — characteristic of patronyms born of the renaissance — forbids the assertion of a precise filiation and requires us to speak instead of possible filiations. The name Bahat, neutral with respect to its regional origin, may belong to several of these histories at once.
Bearing a name, in the Jewish tradition, is never a purely administrative act. The name inscribes the individual within a community, within a lineage, and within a normative order. Shmuel Trigano has shown how, from the Torah onward, the relationship to the name and to filiation articulates itself with a conception of the Law and of the origins of the political community [Trigano, 1991]. To adopt a modern Hebrew patronym is thus also to reinscribe the person within this continuity — no longer through immemorial transmission, but through a choice that seeks to remain faithful to the source.
This dimension explains the coherence of the register from which the name Bahat was drawn. The precious stone of the royal pavement, in the Book of Esther, belongs to a narrative of survival and reversal of the Jewish community in diaspora. To choose such a word is to summon, even if unconsciously, a Memory of mineral resilience, of brilliance preserved under trial. Modern Jewish thought, in reclaiming the Hebrew source, sought precisely to make ancient words into supports for an identity capable of enduring through History [Chalier, 2002].
The twentieth century, which witnessed the flourishing of these new names, was also the century of catastrophe. The Memory of destruction — of which Charlotte Delbo delivered one of the most stripped testimonies [Delbo, 1970] — weighs upon every reflection concerning contemporary Jewish names: many modern Hebrew patronyms were adopted by survivors or by their descendants, as a reclaiming of identity after erasure. Without being able to affirm this of the Bahat family in particular, this general context illuminates the existential significance that the act of naming oneself in Hebrew was able to carry, for many, during that time.
Unlike the great diasporic surnames, whose ramifications can be traced across several centuries, the name Bahat belongs essentially to the present: its bearers are contemporaries, and it is within Israeli society and its diasporas that the name has spread. [Q51582150 — Wikidata] records the surname as a modern onomastic entity of Hebrew origin, without attaching any ancient lineage to it — confirming the recent character of its documented history.
This modernity is not a poverty. It signals, on the contrary, that the name is, par excellence, a name of the Hebrew renaissance: a name that does not first tell of where one comes from, but of what one has chosen to be. The standard reference works — [Family Names in Israel (Eshel, 1967)] and [The Book of Names — 200 Most Popular Surnames in Israel (Ariel, 1997)] — situate this type of surname within the great movement of Hebraization that shaped Israeli civil registration throughout the twentieth century.
One may therefore, without risk of factual error, describe the typical bearer of the name Bahat as the heir to a twofold movement: that of Jewish modernity, which made the name thinkable, and that of the Hebrew renaissance, which provided its substance. Any more precise assertion concerning particular individuals would, given the verified sources currently available, amount to conjecture; this Great Book refrains from such assertion, in accordance with the principle that the missing archive is never supplanted by invention.
The surname Bahat reads like a condensed page of modern Jewish history. Lexically, it is firmly established: bahat, a precious stone or marble from the royal pavement in the Book of Esther, provides a biblical root of mineral beauty. Onomastically, it belongs to the great wave of Hebrew name adoption described by [Origins of Jewish Names (Stahl, 2005)], [Family Names in Israel (Eshel, 1967)], and [The Book of Names — 200 Most Popular Surnames in Israel (Ariel, 1997)], and confirmed as a modern Hebrew surname by [Q51582150 — Wikidata].
Historically, it must be placed within the triple horizon of emancipation and the birth of modern Judaism [Bourel, 2004]; [Kriegel, 1977], the renaissance of the Hebrew language and culture [Bechtel, 2002]; [Baumgarten, 2002], and the reflective return to the Hebrew source as an identity foundation [Chalier, 2002]; [Trigano, 1991]. Its regional affiliations — Sephardic, North African, Mediterranean — remain plural and probable rather than demonstrated [Taïeb, 2000]; [Yerushalmi, 1998]; [Chouraqui, 1965].
A name of the present as much as the Memory of an ancient word, Bahat illustrates a truth that Jewish modernity has made its own: one may choose a name from the treasury of one's language, and make of a biblical stone the foundation of a living identity.
