From Yaakov to Yisrael: revealed and hidden avodah

בפסוק לא יעקב יאמר כו'.

On the verse, "No longer shall your name be called Yaakov, etc." (Bereishis 32:29)

He opens on the verse where the angel renames Yaakov to Yisrael.

ומשמע שזה היה ברכה.

And it implies that this was a blessing.

The context shows the renaming was meant as a berachah, raising the question of why "Yaakov" should be set aside.

והענין הוא בב' שמות אלו כי יעקב אבינו הי' עבודתו מקודם בין אותן הרשעים לבן ועשו וכ' בזוה"ק שנקרא תם בזה כדכתיב עם חסיד כו' ועם עקש תתפל.

And the idea lies in these two names: for Yaakov Avinu's avodah at first was among those wicked ones, Lavan and Eisav, and it is written in the holy Zohar that he is called "tam" (wholesome) in this — as it is written, "with the devoted one You act devotedly... and with the crooked one You act cunningly." (Tehillim 18:26-27)

The two names reflect two stages of avodah. Yaakov's early service took place among reshaim, and the Zohar notes that even there he stayed "tam"; yet the verse teaches that with the crooked, one must act with cunning.

והוצרך לילך שם בדרך עקמניות וע"ש זה נקרא יעקב כענין הוי ערום ביראה.

And he had to go there by a way of crookedness (cunning), and on account of this he is called "Yaakov" — like the idea of "be cunning in yiras Shomayim."

To survive among Lavan and Eisav, Yaakov had to use shrewdness; the name "Yaakov" (related to "akov," crooked) reflects this, like Chazal's directive to be "clever in fear of Heaven."

פרש"י להערים בכל מיני ערמות לעבודת הבורא.

As Rashi explains: to use every kind of cleverness for the avodah of the Creator.

Rashi clarifies that this "cunning" is harnessed entirely for serving Hashem.

וזה הוא התחלת העבודה עד שזוכין לבוא לדרך הישרה שהוא בחי' שם ישראל.

And this is the beginning of the avodah, until one merits to come to the straight path, which is the aspect of the name Yisrael.

The "crooked" cunning of "Yaakov" is only the starting stage; the goal is to reach the straight, open path represented by "Yisrael" (which contains "yashar," straight).

ובכל אדם נמצא מזה בפרט.

And in every person this is found in particular.

Each individual undergoes this same progression in his own avodah.

אבל יעקב אע"ה הי' מתקן לכלל ישראל.

But Yaakov Avinu, peace be upon him, was rectifying for all of Klal Yisrael.

Yaakov's transition from "Yaakov" to "Yisrael" was not personal alone; it accomplished a tikkun for the entire nation.

ואיתא אורייתא סתים וגליא.

And it is brought: the Torah is hidden (sasim) and revealed (galya).

The Zohar teaches that the Torah has both a concealed inner dimension and a revealed outer one.

שמא קדישא סתים וגליא.

The holy Name is hidden and revealed.

So too Hashem's holy Name has a concealed aspect and a revealed aspect.

וכמו כן בני ישראל סתים וגליא.

And likewise Bnei Yisrael are hidden and revealed.

Bnei Yisrael mirror this duality: an inner, concealed dimension and an outer, revealed one — corresponding to the names Yisrael and Yaakov.

ועל ב' אלו כתיב גן נעול גל נעול כמ"ש במ"א.

And about these two it is written, "a locked garden, a locked spring," as we have written elsewhere. (Shir HaShirim 4:12)

The verse's "locked garden" and "locked spring" allude to these two dimensions of Bnei Yisrael, the hidden and the revealed.

דיש בבני ישראל פנימיות אלקות כדכתיב חלק ה' עמו.

For there is within Bnei Yisrael an inner Godliness (penimiyus Elokus), as it is written, "the portion of Hashem is His people." (Devarim 32:9)

The hidden dimension is the Godly inner point within Bnei Yisrael — they are literally "Hashem's portion."

ואז הם נבדלים מכל האומות והוא מתגלה לפעמים כמו בש"ק לכן אז הקב"ה פורס סוכת שלום להבדיל בין האומות כדכתיב ביני ובין בני ישראל אות כו'.

And then they are set apart from all the nations, and this [inner point] is revealed at times, such as on Shabbos Kodesh — therefore at that time the Holy One, blessed be He, spreads a sukkah of peace to separate them from the nations, as it is written, "between Me and Bnei Yisrael it is a sign, etc."

When this inner Godliness shines, Bnei Yisrael stand wholly distinct from the nations; this is revealed especially on Shabbos, when Hashem spreads a protective "sukkah of peace" marking the unique sign between Him and His people.

ובימי המעשה (הוא) הנהגתם בהתלבשות הנגלה והוא הדרך הראשון שהיה ליעקב אבינו בהיותו בין הרשעים לבן ועשו ונקרא יעקב שצריך לילך בעקבה ובמרמה כנ"ל.

And during the weekdays (yemei ha'maaseh), their conduct is in the garb of the revealed [outer dimension], and this is the first path that Yaakov Avinu had while he was among the wicked, Lavan and Eisav — and it is called "Yaakov," for he must go with craftiness and cunning, as above.

On weekdays Bnei Yisrael operate within the revealed, outer dimension, navigating a concealing world — this is the "Yaakov" mode of cunning that Yaakov needed among the reshaim.

ואח"כ כשהלך עשו לדרכו כתיב ויעקב נסע סכותה שהי' נוסע למקום המיוחד לו.

And afterward, when Eisav went on his way, it is written, "and Yaakov journeyed to Sukkos" — for he was traveling to the place designated for him.

Once free of Eisav, Yaakov journeyed to "Sukkos," to his own proper, set-apart place — the shift toward the revealed inner dimension.

ואז נעשה מסך מבדיל בינו להרשעים ונקרא ישראל.

And then a separating partition (masach mavdil) was made between him and the wicked, and he is called "Yisrael."

At that point a barrier separated Yaakov from the reshaim, and he attained the elevated name "Yisrael."

וזה גל נעול שכשיש התגלות הפנימיות נעשה נעילה ומכסה מטעם הנ"ל.

And this is "a locked spring" — that when there is a revelation of the penimiyus, a locking and a covering is made, for the reason mentioned above.

Paradoxically, when the inner point is revealed, a protective "lock" forms around it — the holiness becomes sealed off and guarded from the nations.

וכן נוהג תמיד.

And so it operates always.

This pattern of revelation-and-sealing repeats continually.

ובחודש תשרי בכסה ר"ה ויוה"כ כדי לתקן כל הברואים.

And in the month of Tishrei, on the "concealed" (ba'keseh) days of Rosh Hashanah and Yom Kippur, [this happens] in order to rectify all creatures.

The same dynamic appears in Tishrei: Rosh Hashanah and Yom Kippur are "concealed" times when the inner holiness works to bring tikkun to all of creation.

ואח"כ כשאין מהם תועלת מתפרדין ובנ"י נוסעים סכותה כמ"ש שם מזה:

And afterward, when there is no further benefit from them [the nations], they separate, and Bnei Yisrael journey to "Sukkos," as we have written there about this.

Once the nations offer no further purpose, the separation is complete and Bnei Yisrael move on to their own set-apart place — "Sukkos" — paralleling Yaakov becoming Yisrael.

Summary: The names Yaakov and Yisrael represent two stages of avodah. "Yaakov" is the early, weekday work of cunning among the wicked, the revealed outer dimension navigating a concealing world; "Yisrael" is the attained straight path, the revelation of the inner penimiyus Elokus that sets Bnei Yisrael apart. When that inner point shines — as on Shabbos and the concealed days of Tishrei — a protective "lock" forms around it, the "locked garden and locked spring," and Bnei Yisrael journey to their own designated place.