Chapter 1

מה טובו אהליך יעקב משכנותיך ישראל

“How goodly are your tents (ohalecha), Yaakov; your dwelling places (mishkinosecha), Yisroel".1

Ohel means the covering of a tent, while mishkan refers to the actual dwelling place, the interior. The verse thus states: “How goodly are the coverings of your tents, Yaakov; the insides of your tents, Yisroel.”

The Gemara states:2 “He who calls Avraham by the name Avram transgresses the verse3 ‘You will no longer be called Avram.’ ” The Gemara then asks: “If this is so, why doesn’t one who calls Yisroel by the name Yaakov transgress the verse,4 ‘You will no longer be called Yaakov’?”

The Gemara answers that the names Yaakov and Avram are different. Once G-d gave Avram the name Avraham, the name Avram is never again mentioned in the Torah, and whoever calls Avraham by his original name violates a negative precept. But even after G-d gave Yaakov the name Yisroel, we find reference to the name Yaakov as well.

We must understand the difference between Avram and Yaakov, especially in light of the fact that identical expressions are used with regard to both of them “You will no longer be called….” Also, what is the difference between the names Avraham and Yisroel, that Avraham must be called by that name, while Yisroel may be called either Yisroel or Yaakov?

Truly, names are very important, for it is through his name that an individual receives his life-force.5 For this reason, when someone is G-d forbid critically ill, he is given an additional name, for the letters of the name are receptacles for additional life-force. This is true, however, only of names which are in accordance with Torah and in the Holy Tongue. The Shaloh writes6 that Adam was able to name all creatures properly by viewing their names as they existed in the Divine Chariot, the source of the life-force of all Creation. The Gemara7 says R. Meir would pay special attention to a person’s name, since he was able to know an individual’s essential quality by knowing his name. Thus a person’s name is truly important.

Surely, then, there is a difference between the names Yaakov and Yisroel, and just as the name Avraham indicates an additional meritorious quality lacking in the name Avram, the name Yisroel too possesses merit that is lacking in the name Yaakov. This was expressed by the angel who said:8 “[you are to be called Yisroel, for] you have striven with angels and men and have emerged victorious.” Why has the name Yaakov remained in use?

We must also understand why the verse [quoted at the beginning of the maamar] uses the term “your tents” in conjunction with the name Yaakov, and “your dwelling places” in conjunction with the name Yisroel.

In summary: What is the difference between the names Avram and Yaakov, since only he who calls Avraham by the name Avram transgresses the command “You will no longer be called….”? How is the name Avraham more meritorious than the name Yisroel? A person’s name in the Holy Tongue draws down that individual’s life-force.