Name Change

Kapital 105 begins with the words “Hodu L’Hahsem Kiru B’Shmo…” and is one of the longer Perakim in Sefer Tehillim. The initial Pessukim are familiar to us as part of the daily Pessukei D’zimra, but the Perek itself has an interesting background.

As we know, when Dovid finally settled in Yerushalayim, one of his priorities was to bring the Aron Hakodesh to rest in the Ir HaKodesh. The Pessukim in Sefer Shmuel describe the travels of the Aron, including a three month stop in the home of Oved Edom, and the celebration that ensued when it finally reached Yerushalayim. The Pessukim in Divrei HaYamim that mirror those in Shmuel, but also tell us of the Teffilah offered by Dovid Hamelech upon the safe return of the Aron Hakodesh. This Teffilah, beginning with the words “Hodu L’Hahsem Kiru B’Shmo…” make is repeated in this Kapital, comprising its initial Pessukim.

As one would expect, these Pessukim are full of the Shevach V’Hodaah to HKBH due at such an auspicious occasion. Dovid urges Klal Yisroel to express their joy: “Shiru Lo Zamru Lo Sichu B’Chol Niflosav”. Ibn Ezra explains that Shira is singing while Zimra relates to music played on instruments. The addition of the term “Sichu” includes even regular speech, indicating the breadth with which Dovid Hamelech wished the celebration to expand.

Rashi explains that the next words, “Hishalelu B’Shem Kodsho,” teach us that those who are celebrating should boast about the role HKBH plays in our lives, allowing the Shevach V’Hodaah to affect others. Once we recognize the Hashgacha of Hashem, Dovid also exhorts us to seek it continually, “Dirshu Hashem V’Uzo Bakshu Panav Tamid”

Taking his own advice, Dovid uses the opportunity of this Simcha to look for the Hashgachas Hashem that enabled it, recognizing that nothing occurs in a vacuum. In this vein, he looks all the way back to the origins of Klal Yisroel, and the remainder of the Perek comprises a brief review of our history.

The Pessukim refer to the Avos Hakedoshim, “Asher Karas Es Avraham U’Shevuaso L’Yitzchok V’Yamideha L’Yaakov L’Chok”. Sforno explains that this refers to the promise made by HKBH at the Bris Bein HaBesarim, “Lecha Eten Eretz Cannan”, that was then carried on to Yitzchok and Yaakov as well. Our humble beginnings, “B’Hiyoschem Misei Mispar” are discussed, as well as the wanderings of the Avos Hakedoshim, “V’Yishalchu M’Goy El Goy…” Through it all, however, HKBH protected them: “Lo Hniach L’Ish L’oshkam”, no allowing their enemies to gain an upper hand, rather telling them: “At Tigu B’Meshicha U’BNeviai Al Toreiu”.

The remainder of the Teffilah brought in Divrei HaYamim is found in a different Perek of Tehillim, while the Pessukim here continue to recount the brief history of Klal Yisroel, leading to the fulfillment of the words “Lecha Etein Eretz Cannan.” The Pessukim discuss Shibud Mitzrayim, the intervention of Moshe and Aharon, the Makkos, and then Yetzias Mitzrayim. The Perek continues speaking about the years in the Midbar, including the Slav and Mon, until finally describing Kenisas Haaretz. There are certainly important lessons to be learned form the way the Pessukim speak about each of these periods and events, but there is one section that is particularly relevant to this week’s Sedra that requires some explanation.

Dovid Hamalech speaks about the events leading to Shibud Mitzrayim somewhat out of sequence. First, the Passuk speaks about the famine, “Vayikra Ra’av B’Aretz Kol Matteh Lechem Shavar”, but then mentions Yosef Hatzaddik: “Shalach Lifneihem Ish L’Eved Nimchar Yosef”. The following Pessukim speak about the travails of Yosef, followed by his success, then telling us: “Vayavo Yisroel Mitzrayim V’Yaakov Gar B’Eretz Cham”. Meforshim point out that Mitzrayim was one of the sons of Cham, explaining the reference here.

The succession of the Pessukim, first speaking about the Ra’av, and then about Yosef, reveals an unassailable truth: Yosef had to come to Mitzrayim in order to prepare for the arrival of Yaakov and his children. This is made clear in a Medrash that mentions these Pessukim.

The Medrash Shochar Tov, here, tells us: “Ra’uy Haya Yaakov L’Yered L’Mitzrayim B’Shalshalos Shel Barzel...V’Nimchar Yosef L’Mitzrayim Kidei L’Yered.” It was necessary for Yaakov Avinu to end up in Mitzrayim, and he would have been forced to go in shackles if need be, but HKBH created a situation in which Yosef was sent down first, leading to the eventual arrival of Yaakov Avinu. The Medrash supports this idea using the progression of the Pessukim: “Vayikra Ra’av B’Aretz V’Kol Kach Lama VaYavo Yisroel Mitzrayim”. The prupose of the Ra’av, and everything that proceeded and followed its onset, was so that Yaakov Avinu would end up in Mitzrayim.

Understanding that the purpose of the Pessukim here is to communicate to us this reality—that Yosef necessarily preceded Yaakov Avinu in Mitzrayim—we must explain one interesting aspect of the wording here. The Passuk says “Vayavo Yisroel Mitzrayim V’Yaakov Gar B’Eretz Cham”, using both names that refer to the Bechir SheBeavos. Why? What message is the Passuk giving us by saying that “Yisroel” came to Mitzrayim and “Yaakov” lived in Eretz Cham?

This question is complicated by a Medrash cited by the Yalkut Ruveini in Parshas Vayeshev, which asks why Yaakov is sometimes referred to by that name and sometimes as Yisroel. The Zohar answers that in Eretz Yisroel he is called “Yisroel”, while in Chutz L’Aretz he is called "Yaakov”.

This Yalkut certainly requires some explanation: the Pessukim clearly refer to Yaakov Avinu by either name regardless of his location. While in Eretz Yisroel he is sometimes called Yaakov and visa versa. How can we understand the Medrash, which some attribute to the Zohar?

To answer these questions, we must better understand the use of the two names of Yaakov Avinu and their implications.

As we know, Yaakov was not the only one of the Avos to have his name changed: Avrom’s name was changed to Avrohom as well. There is a basic difference between the two, however. The Gemara in Brachos tells us that if one refers to Avrohom by the name Avrom, he is “Over B’Aseh”, violating the Passuk that says “V’Haya Shimcha Avrohom”. The Gemara then asks whether this applies to Yaakov Avinu as well, and answers that it does not as the Passuk tells us that HKBH referred to him as Yaakov even after he was given the name Yisroel. Clearly, the name Yisroel was given in addition to the name Yaakov and not in place of it. In fact, the Gemara a little earlier in that discussion tells us that the name Yisroel is the “Ikur” and the name Yaakov “Taffel”.

This Gemara further reinforces the notion that there is a particular implication to each of these names that we must understand.

R’ Yonason Shteif, in a Mamar on Parshas Vayishlach, cites the Gemaras in Brachos and explains that the two names of Yaakov Avinu correspond to the two Darcehi HaAvodah he embodied.

The name “Yaakov” relates to the Middah of “Yaakov Ish Tam Yoshev Ohalim”, a total and complete dedication to Torah to the exclusion of all else. “Yaakov” does not interact at all with the world around him, instead isolating himself in the Daled Amos Shel Halacha.

The name “Yisroel”, however, is related to our ultimate goal: “Yisroel Asher Becha Espaer”, which R’ Shteif defines as being Mekadesh Shem Shamayim among the Umos HaOlam. The name Yisroel, then, relates to one who is able to live amongst the Goyei HaAretz, while not only maintaining his status as a Yisroel, but increasing Kvod Shamayim.

R’ Shteif continues, explaining that the life of Yaakv Avinu can really be seen being bifurcated into these two roles. In his youth, he was the “Yaakov Ish Tam Yoshev Ohalim”, devoting himself to Limud HaTorah, staying in the walls of Shem V’Ever and learning without pause. Later, as he began the second part of his life, he transitioned into a role that was more outward facing as he interacted with the outside world, including some of its least savory elements. He was successful in this role as well, and was given the name Yisroel.

Even the way that this name was given to him alludes to this duality of character: “Ki Sarisa Im Elokim V’Im Anashim VaTuchal”. R’ Shteif explains that this hints at the fact that he maintained his Madreigah when he was “Im Elokim”, in the Bais Medrash, and “Im Anashim” in Bais Lavan.

While both of these Middos existed in Yaakov Avinu, taking the Gemara in Brachos into account, it is understood that one was Ikur and the other Tafel. The central focus of Yaakov’s life was to fulfill the mandate of “Yisroel Asher Becha Espaer”, while the Midda of “Ish Tam Yoshev Ohalim” remained at his disposal, to be used when appropriate.

Perhaps this is the meaning of the Yalkut Reuveni: in Chutz L’Aretz, where dangers to Ruchnias lurk at every corner, the Middah of Yaakov is more relevant than the Middah of Yisroel, as our protections must be raised. In Eretz Yisroel, however, when we are more easily able to maintain our Madreigah even while interacting with the outside world, we can employ the Middah of Yisroel effectively.

Perhaps this is the message of the Passuk here: “Vayavo Yisroel Mitzrayim V’Yaakov Gar B’Eretz Cham” Because Yosef was sent to Mitzrayim first, Yaakov was able to arrive on his own terms, and not “B’Shalshalos Shel Barzel”. As such, he was prepared: “Vayavo Yisroel Mitzrayim”. Yaakov came with the Midda of Yisroel, prepared to interact with the greater world, steeled against their influences, able to maintain his level. At the same time, he knew that the longer he and his family lived amongst the Mitzriyim, the harder it would be to live in this manner, and so he turned to his other Middah: “V’Yaakov Gar B’Eretz Cham”

True, when he arrived, it was as Yisroel, but there is only one long term solution to survival in Galus: “Yaakov Ish Tam Yoshev Ohalim”. This is why the Passuk says “Vayavo Yisroel Mitzrayim”, speaking about his arrival, and “V’Yaakov Gar B’Eretz Cham” speaking about his stay.

The message to us is clear: while we all must ultimately live as Yisroel, interacting with the world around us and trying to achieve the ideal of Yisroel Asher Becha Espaer we must remember that the only true protection from the world at large is the Koslei Bais Medrash in which we can enjoy the existence of “Ish Tam Yoshev Ohalim”, hoping to survive until the day on which we can fulfil the dictate of “Shiru Lo Zamru Lo Sichu B’Chol Niflosav”.