What is the basic difference between the names "Avram" and "Avraham"?
Rashi: "Avram" is the acronym of "Av la'Aram" (father of Aram Naharayim); "Avraham" is an acronym of "Av Hamon Goyim" (father of a multitude of nations). 1
Although the letter "Reish" is not part of the acronym, it remains intact from the original name.
Why is it that, whereas Yaakov is still referred to as "Yaakov" even after his name is changed to Yisrael (see Bereishis 35:10, 14), once "Avram" is changed to "Avraham," the Torah never reverts to using his old name? Indeed, it became forbidden to call him "Avram" (Berachos 13a)!
Seforno: Regarding Avraham, the Torah writes "Ki Av Hamon Goyim Nesaticha," in the past tense - to teach us that Avraham's name was already changed to "Avraham, because it was to take immediate effect;" 1 as opposed to Ya?akov, whose name "Yisrael" really pertains to the future (to the time of Mashi?ach). 2
Chizkuni and Moshav Zekenim: Because, whereas Avraham was called "Avram" when he was still a gentile. Ya?akov ? at birth - was already a member of Hashem's covenant when he was named.
Da'as Zekenim: Because, whereas the name "Avram" changed by only one letter, Ya?akov received a totally new name.
Riva: When the Torah writes "Your name will no longer be called Ya?akov" (35:10), it is not meant to be an absolute change. Rather, it means that people should no longer say that Ya?akov took the B?rachos by trickery, because the name Ya?akov can imply trickery and deceit. 3
Divrei Eliyahu: Because whereas the current Pasuk writes, "Ve'hayah Shimcha Avraham" implying immediately, regarding Ya?akov, the Torah writes - in Bereishis 35:10 - "Yisrael Yih'yeh Sh?mecha", implying at a later date.
Peninim mi?Shulchan ha?G?ra: Even after calling Ya?akov ?Yisrael?, he retained his original name ?Ya?akov?, to remind us that he instituted Tefilas Arvis ? since the second letters of the Avos hint at the Tefilah that they instituted Avraham ? Boker (Shachris), Yitzchak ? Tzaharayim (Minchah), and Ya?akov ? Arvis (Ma?ariv). 4
Oznayim la?Torah: Because, whereas T erach was the one to name Avram, Ya?akov was named by Hashem.
As is inherent in the words ?ki Av Hamon Goyim Nesaticha?.
As in Bereishis 27:36.
Also David ha?Melech wrote in Tehilim, 55:18 ?Erev va?Voker ve?Tzaharayim Asicheh Ve?ehemeh?.
Why did HaSh-m give new names to Avraham and Yaakov, but not to Yitzchak?
Da'as Zekenim, Hadar Zekenim, Riva: HaSh-m himself gave the name Yitzchak (17:19). 1
Moshav Zekenim, Riva: HaSh-m changed the names of Avraham and Yaakov for specific reasons. Avraham 's former name "Avram" was from when he was a Gentile. 2 HaSh-m changed Yaakov's name, so people would no longer say that Yaakov took the Berachos through trickery.
Hadar Zekenim and Riva ask: HaSh-m also gave the name Yaakov, according to one explanation in Rashi (refer to 25:26:2:1*).
Riva: This also explains why of all the Imahos, only Sarah's name was changed.
QUESTIONS ON RASHI
Rashi writes: "Even the 'Yud' [taken] from Sarai's name complained before the Shechinah, until it was added to 'Yehoshua.'" What is the meaning of the Yud's complaint? Why was it added specifically at the beginning of "Yehoshua"?
Gur Aryeh: The letters of the Torah, especially in the name of a Tzadik, ought to be eternal, and not be subject to a change; this was the letter Yud's complaint. HaSh-m moved it from the end of the name "Sarai" to the start of the name "Yehoshua," because the goal of the Avos, and every smallest detail of their deeds, was to serve as a "head" and prototype for their descendants (Bnei Yisrael). 1 According to Chazal, Yehoshua appeared like the moon [and Moshe like the sun] (Bava Basra 75a). The moon is described as "the small luminary" (Bereishis 1:16), and its nature is "female" (in that it receives the light of the sun, and reflects it). Therefore, the small letter Yud (which is shaped like a crescent moon) of Sarai was added specifically to Yehoshua's name.
Maharal (Tif'eres Yisrael Ch. 49, p. 153): The Yud, the smallest letter, shows association with the individual (e.g. the name Sarai means "my princess," as opposed to Sarah, "princess [to all]"). 2 HaSh-m assigned the Yud to Yehoshua, who showed his individuality by disassociating himself from the Spies.
