In this, the last parasha of The Book of Genesis/Bereshit, we find Jacob on his deathbed making promises to his son Joseph and blessing his grandsons, Ephraim and Manasseh – this is where we get the ritual of blessing children on Shabbat. Jacob then recites a long poem prophesying what will happen to his many children. Some will fare well while others, not so much.
Finally, Jacob dies. And then Joseph dies, is embalmed, and placed in a coffin in Egypt. The curtain falls on the first book of the bible.
But a few names stood out in strange ways – a slight of narrative hand?
Way before Parashat Vayechi (Genesis 47:28-50:26) we learn that Jacob is born to Rebecca and Isaac. He emerges from the womb after Esau, his twin, and holding onto his heel. Thus, he receives the name, Jacob.
Genesis 25:25-26
The first one emerged red, like a hairy mantle all over; so they named him Esau (Synonym of “Seir,” play on Hebrew. se‘ar “hair”). Then his brother emerged, holding on to the heel of Esau; so they named him Jacob (Play on Hebrew. ‘aqeb “heel.”)
But many years later while on his journey to reconcile with Esau, Jacob is attacked by some sort of divine being from whom he receives a new name. An important name. The name that is about to become the signature of a nation – an emergent people. The name he receives is Israel.
Let us look at this scene:
Genesis 32:27-30
Then [Jacob] said, “Let me go, for dawn is breaking.” But [the divine being/man] answered, “I will not let you go, unless you bless me.” Said the other, “What is your name?” He replied, “Jacob.”
Said he, “Your name shall no longer be Jacob, but Israel, for you have striven (Hebrew. saritha, connected with first part of “Israel)” with God (Elohim, connected with second part of ‘Israel’) and men and have prevailed.”
Jacob asked, “Pray tell me your name.” But he said, “You must not ask my name!” And he took leave of him there.
And some chapters later, Jacob is again named Israel, this time by God:
Genesis 35:9-10
God appeared again to Jacob on his arrival from Paddan-aram, and He blessed him. God said to him, /“You whose name is Jacob, /You shall be called Jacob no more, /But Israel shall be your name.” /Thus He named him Israel.
The historical critic in me immediately registers that this repetition is probably because the Torah was created from multiple texts – it is a patchwork of sources that were knit together over time. Sometimes, different versions of similar stories were combined. But that is not today’s project.
Today we notice that Jacob’s name did not completely change over to Israel. It appears that he both became Israel and remained Jacob.
Genesis 48:2
When Jacob was told, “Your son Joseph has come to see you,” Israel summoned his strength and sat up in bed
Genesis 49:2
Assemble and hearken, O sons of Jacob; /Hearken to Israel your father:
If this doesn’t seem that weird, try it out on yourself. “When [your name] was told ‘there were hamsters everywhere’ [your other name] summoned [possessive pronoun] strength and sat up in bed.” It’s weird, right? How can we explain this?
Maybe it’s as simple as that – Jacob just got a new name and added it to his collection of names. No big deal. But of course it’s a big deal because names are a big deal in Torah! To name is to create – to give meaning.
Jacob’s given name was solely about the circumstances of his birth – literally, what he was doing as he entered the outside world, holding onto Esau’s heel. It was a moment in time and an action over which he had no agency (as all circumstances of birth are for the ones being born).
When Jacob is named Israel, he is a grown man. The divine being wakes him up in the night and this time Jacob is aware of his actions and ends up pinning down the divine being and demanding a blessing (ahh, imagine a time when a blessing was a worthy prize). And his blessing comes in the form of a new name – a new meaning. He is now Israel, or shall I say, he is now also Israel.
Isn’t life like this? We are born and we have no control over how or when or why or to whom. We are named and that marks the beginning of ourselves – our meaning. But oh, then we grow and change and become something unexpected by those who made us. Sometimes, we wish we could start over. Sometimes we do.
Israel is a new start for Jacob. He is not just the baby grabbing the heel – he is one who has striven with the divine! So why not leave behind the name Jacob? For some people, completely erasing a name is even essential to move forward. This can be true for trans folks, people who have experienced abuse from family members with whom they share a name, or any number of other reasons.
But stay with me here, because I think this is going somewhere beyond names.
Jacob is named after a heel – the body part at which the serpent is said to strike – the bottommost part of ourselves – one of the least glamorous. Even Achilles (to mix traditions) was vulnerable here.
Israel is named for wrestling with and prevailing over the divine.
Your name shall no longer be Jacob, but Israel, for you have striven (Hebrew. saritha, connected with first part of “Israel)” with God (Elohim, connected with second part of ‘Israel’) and men and have prevailed.
We always forget that part – “and have prevailed.” He is not named just because he wrestled, but because he overcame.
These names create a balance – humble beginnings and astronomical ascendancy. He is both the father of the nation and a tiny baby. He is an eternal symbol and yet human (queue Jesus comparisons).
As someone who normally avoids binary thinking, I can’t help but admit that this one works. It especially reminds me of the timeless teaching from Rabbi Simcha Bunim:
Every person should have two pockets. In one pocket should be a piece of paper saying: "I am only dust and ashes." When one is feeling too proud, reach into this pocket and take out this paper and read it. In the other pocket should be a piece of paper saying: "For my sake was the world created."
Jacob is the roots in the dirt. Israel is the flowering potential.
May we, too, be expansive enough to have two names.