Rabbi Aryeh Lebowitz

Lubavitch, some have said that he, not the Kadmon, he accepts the Nodibud in general, but he says that there's a different problem if it's Tafka, a girl, marrying someone with the same name as the mother, because that Alpide Arizal, in addition to whatever Nodibud says, Alpide Arizal, that's going to be problematic.

In the Tzemach Tzedek, he writes in Piskei Dinim and Yardeasim Kofta Zayin, that the fact that the Amorayim did something does not mean that it's not a concern for us.

Meaning the Amorayim were very holy people, and if there's some sort of spiritual damage that can come about, maybe they were protected from that damage because they were very holy people.

Maybe we're not on that level of Kedusha to be protected from that damage.

Some sofer writes in Avnezer, that basically a middle approach.

And the same thing.

If this is the kind of thing that concerns you, so God should be concerned.

If it's not the kind of thing that concerns you, then you don't have to be concerned.

Okay, so let's say you're going to marry somebody that has the same name as a parent.

So now what do you do?

Are you allowed to call them by their name when your parent is there, when your parent is not there?

Are you limited in any way?

So the Gemara in Kiddush in Daf Kufa Merav tells us that when a Chacham is saying a shir and he's quoting his father or his rabbi, he should change the name.

He shouldn't call them by their name.

The Gemara in Sanhedrin goes even further on Daf Kufa Merav.

The Gemara tells us that...

It calls someone an apikores.

It gives examples of who is an apikores.

It gives examples of who is an apikores.

It gives examples of who is an apikores.