Among the patronyms that Eastern European Jewry bequeathed to modernity, the name Riskin occupies a modest yet singularly illuminating place. It belongs to that category of names designating neither a trade, nor a place, nor a communal office, but a woman: a so-called matronymic name, formed from a feminine first name. This particularity, far from being incidental, opens a window onto the sociology of the Ashkenazic Jewish family, onto the economic role of women in the shtetl, and onto the very particular ways in which Jewish communities of Eastern Europe received — and frequently circumvented — the administrative obligation to bear a fixed family name.
According to reference onomastic registries, the name Riskin is rooted in the so-called East Ashkenazic sphere, that is, the Yiddish-speaking territory of the former Russian Empire, Poland, Lithuania, Belarus, and Ukraine. Riskin is a Jewish (East Ashkenazic) name formed from the feminine given name Riske, a Yiddish hypocoristic derived from the full form Rivke (see Rebecca). This etymological filiation, attested by the Dictionary of American Family Names, places the Riskin lineage from the outset under the sign of an eponymous matriarch: a Riske, that is, a Rivke — Rebecca, one of the great matriarchs of Israel.
The present volume proposes to trace, insofar as the sources permit, the history of this name: its linguistic and cultural origin, the historical context of its fixation, its diffusion throughout the diaspora, and finally some of the figures who have lent it distinction, from the contemporary Orthodox rabbinate to golden-age Hollywood cinema. In keeping with the method of the Great Book, careful distinction will be drawn between what belongs to the documentary record, the probable as deduced, and the traditionally transmitted.
The heart of the history of the name Riskin lies in its very structure. It is a patronym built on the base of a feminine given name, to which is added the Slavic possessive suffix -in, productive in Russian and Belarusian, and meaning approximately "of" or "belonging to." Riskin thus reads, word for word, as "the one of Riske," "the son (or descendant) of Riske."
The given name Riske itself is an affectionate diminutive. Riskin is an East Ashkenazic Jewish name derived from the feminine given name Riske, a Yiddish hypocoristic form derived from the full form Rivke. Rivke is the Yiddish transcription of the Hebrew name Rivqah (רבקה), rendered in the English tradition as Rebecca, wife of Isaac and mother of Jacob and Esau. Yiddish, the language of everyday Ashkenazic life, developed a rich flowering of affectionate forms from biblical given names: from Rivke derive Rivkele, Riva, Rive, and precisely Riske. It is this last form, specific to certain regions of the East Ashkenazic area, that served as the basis for the patronym.
This derivation mechanism — feminine given name + suffix -in — is one of the most characteristic of Jewish onomastics in Eastern Europe, as Alexander Beider established systematically in his reference dictionaries [Dictionaries of Jewish Surnames from Eastern Europe, Beider, Avotaynu]. The Avotaynu repertories enumerate precisely the Jewish family names of the Russian Empire, the Kingdom of Poland, and Galicia, and it is within this methodological framework that the formation of Riskin and its neighbors is understood: Rivkin, Rivlin, Rifkin, all derived from the same matrix of the given name Rivke.
It is appropriate here to note, out of philological honesty, that an alternative reading has circulated, deriving Riskin from a Polish term designating a furrow or a ditch: it has been suggested that it may be a variant of the Yiddish name "Rishkin," itself derived from the Polish word "rysek," meaning a small furrow or trench, which would suggest an occupational origin. This hypothesis, reported by certain popular onomastic websites, is not corroborated by the major scholarly dictionaries; the matronymic derivation from
That a family name should be formed from a woman's given name is by no means obvious, and constitutes, in the history of European onomastics, a remarkable Jewish singularity. In most Christian societies, the transmission of names follows the paternal line. Among the Jews of Eastern Europe, by contrast, matronymic names — Riskin, Rivkin, Dvorkin (from Dvoyre/Déborah), Sorkin (from Sore/Sarah), Malkin (from Malke), Estrin (from Ester) — abound.
Several factors converge to explain this phenomenon, and they must be presented with the caution imposed by a subject where archival evidence mingles with sociological interpretation. First, the prominent economic role of women in the shtetl: it was not uncommon for the wife to run the shop, the stall, or the inn, while the husband devoted himself to the study of Torah. The woman being the public and identifiable figure of the household, it was sometimes through her given name that the family became known in the community — "the children of Riske," Riskes kinder. When the Russian imperial administration imposed, from the late eighteenth and early nineteenth centuries onward, the adoption of fixed family names, these vernacular designations were naturally converted into official surnames.
Furthermore, some of these eponymous matriarchs were long-standing widows, or women whose personalities had left their mark on local Memory, such that the lineage became durably identified with them. The name Riskin thus carries, inscribed in its opening syllable, the trace of a woman named Riske, whose individual story has been lost but whose memory survives, paradoxically, in the onomastic posterity of all her descendants.
This context of name attribution is part of the great cultural History of Yiddish-speaking Judaism, whose language itself was profoundly feminine in certain of its uses — devotional literature in Yiddish, the tkhines (supplications), addressed itself primarily to women [Le Yiddish. Histoire d'une langue errante, Baumgarten, 2002]. The fertile tension between Hebrew, the sacred and masculine language of study, and Yiddish, the everyday and largely feminized language, has been finely analyzed by Naomi Seidman [A Marriage Made in Heaven, Seidman, 1997]. The name Riskin, a matronymic derived from a Yiddish diminutive of a biblical Hebrew given name, condenses within itself this dual belonging: the sacred Hebrew of
The name Riskin belongs unambiguously to the East-Ashkenazic sphere, that is to say to the Pale of Settlement (in Russian čerta osedlosti), that vast territory of the Russian Empire where the majority of Jews were confined from the reign of Catherine II until the revolution of 1917: Lithuania, Belarus, Ukraine, eastern Poland, Bessarabia. Beider's dictionaries, which map with great precision the distribution of surnames by governorate (guberniia), classify names in -in derived from feminine given names as typical of the northern and central zone of this area [Dictionnaires des patronymes juifs d'Europe de l'Est, Beider, Avotaynu].
The great wave of emigration which, between 1881 and 1914, led more than two million Jews from Eastern Europe westward — principally to the United States, but also to Argentina, South Africa, the United Kingdom and France — dispersed the name Riskin across the world. Genealogical sources devoted to Argentina recall this underlying movement: the great majority of Argentine Jews descend from immigrants who arrived from Europe; these Ashkenazic Jews migrated from small towns or shtetls in Poland, Lithuania, Russia, Germany, Romania or Ukraine, leaving behind them most of their Jewish relatives.
Upon arrival in the host countries, the name underwent, like so many others, orthographic variants according to the transcriptions of immigration officers and the choices of assimilation: Riskin, Rishkin, sometimes approximated to Rivkin or Rifkin through confusion or reinterpretation. The form Riskin nevertheless remained stable, notably in the United States, where it would bring to the foreground two figures of considerable stature whom the following chapters introduce.
It is important to emphasize that the itineraries of those who bore the name faithfully follow the great axes of the modern Ashkenazic diaspora: from the Pale of Settlement to the metropolises of the West, in a movement of modernization and cultural transformation that historians of Yiddish culture have described [Words on Fire, Katz, 2004]. The name Riskin, born in a shtetl, was thus destined one day to resonate in Hollywood as in New York, in Jerusalem as in Efrat.
The most illustrious American bearer of the name in the first half of the 20th century was the screenwriter Robert Riskin, a major figure of Hollywood's golden age. Robert Riskin was an influential American screenwriter and producer, born in New York in 1897 to Russian immigrant parents; his upbringing, in a household that blended serious discussion with humor, shaped his creative voice. This background — Jewish parents from the Russian Empire — illustrates precisely the diasporic journey evoked in the preceding chapter: the emigrant generation of the late 19th century, and the generation of children born on American soil who would go on to distinguish themselves in the modern arts.
Robert Riskin is remembered above all for his intimate collaboration with director Frank Capra. The playwright Robert Riskin, who would become Capra's most essential collaborator, was one of the screenwriters of Platinum Blonde (1931). From this partnership came some of the most iconic films of American social comedy. Robert Riskin was born on March 30, 1897, in New York; a screenwriter and producer, he is known for It Happened One Night (1934), You Can't Take It with You (1938), and Mr. Deeds Goes to Town. It Happened One Night became the first film to win all five major Oscars, earning Riskin the Academy Award for Best Adapted Screenplay.
The Riskin family was, moreover, a family of cinema. Riskin's elder brother, Everett (born in 1895), was a Hollywood film producer (1934–1952); he produced many notable films, including The Thin Man Goes Home, written by Robert; a biography by Ian Scott, In Capra's Shadow: The Life and Career of Screenwriter Robert Riskin, has been published. Behind the name Riskin, one can thus discern an exemplary story of American Jewish ascent: departing from the shtetls of the Russian Empire, the Riskins reached, within a single generation, the heights of the most emblematic cultural industry of the 20th century.
Robert Riskin's trajectory is not unrelated to the great narrative tradition of Eastern European Jewry, whose humor, tenderness toward the humble, and social critique deeply nourished American comedy — a legacy that can be traced, beyond the rupture of language, to the art of Yiddish storytelling studied by David Roskies [A Bridge of Longing, Roskies, 1995] and to the tradition of classical Yiddish fiction [Classic Yiddish Fiction, Frieden, 1995].
If Robert Riskin embodies the trajectory of secularization and artistic integration, another great contemporary figure bearing the same name illustrates, on the contrary, faithfulness to the religious world and its renewal: Rabbi Shlomo Riskin. Shlomo Riskin (in Hebrew שלמה ריסקין; born May 28, 1940) is an Orthodox rabbi, founding rabbi of the Lincoln Square Synagogue on the Upper West Side of New York, which he led for twenty years, and the first founding Chief Rabbi of the Israeli settlement of Efrat.
Born in the United States, and thus heir to this same Eastern Ashkenazi emigration, Shlomo Riskin has established himself as one of the defining voices of modern Orthodoxy. A renowned rabbi of modern Orthodoxy, Rabbi Dr. Shlomo Riskin received semicha from Rabbi Joseph B. Soloveitchik and earned his doctorate from New York University. His training under Rabbi Soloveitchik, one of the greatest authorities of American modern Orthodoxy, connects him to the most prestigious intellectual lineage of that movement.
His most enduring legacy was undoubtedly his aliyah and the founding of institutions in the Land of Israel. Rabbi Riskin made aliyah in 1983 to become the founding rabbi of Efrat, a city that did not yet exist, but which today is home to more than 13,000 residents. He also founded the Ohr Torah Stone network of educational institutions. Shlomo Riskin is the founding rabbi of the Lincoln Square Synagogue in New York, the founding Chief Rabbi of Efrat in Israel, and the founder and chancellor of the Ohr Torah Stone colleges and graduate programs; he has been particularly committed to protecting the rights of women and advancing their participation.
This last aspect offers a striking resonance with the very origin of the name: a matronymic surname, born from a woman's given name, carried in the twentieth century by a rabbi recognized for his commitment to the role of women in Jewish religious life. Without reading into this any form of determinism — History does not work that way — one cannot help but note the symbolic coherence between the etymology of the name and the work of one of its most eminent living bearers.
The name Riskin, which a laconic entry had been content to describe as a "Yiddish surname," reveals itself at the conclusion of this inquiry as a true distillation of Jewish history in Eastern Europe. A matronymic formed from Riske, a Yiddish diminutive of Rivke (Rebecca), augmented by the Slavic suffix -in, it bears witness to the singular place women occupied in the economy and Memory of the shtetl, and to the manner in which Jewish communities translated affectionate vernacular designations into fixed family names when the imperial administrations required it.
Born in the Pale of Settlement of the Russian Empire, the name was carried by the great emigration of the late nineteenth century toward the Americas and the West, where it was to illustrate two of the great paths of Jewish modernity: that of cultural and artistic integration, with screenwriter Robert Riskin, Oscar laureate and collaborator of Frank Capra; and that of renewed religious fidelity, with Rabbi Shlomo Riskin, a figure of modern Orthodoxy and founder of institutions in Israel.
From an anonymous matriarch of the shtetl to Hollywood and to Efrat, the name Riskin thus traces, in the space of a few generations, the entire arc of the modern Jewish experience. It reminds us that a surname is never a mere administrative identifier, but a condensed Memory — here, that of a woman named Riske, whose given name continues to resonate on the lips of all those who bear her name, often without even knowing it. Such is the paradoxical fidelity of onomastics: it preserves, in the grain of a syllable, what History had allowed to sink into oblivion.
