Twice, Jacob was informed that his name was now 'Israel': first by the angel who wrestled with him at Peniel, and later by God Himself.

"Your name will no longer be said to be Jacob, but Israel. You have struggled before God and man, and you have overcome" (Gen. 32:29).

This name-change raises a number of questions. Why was it necessary? What is the significance of the names 'Jacob' and 'Israel'?

More puzzling is the fact the change was not irrevocable. Once Abram became Abraham, his former name was never again used. But even though Jacob's name was changed to Israel, he still retained his former name. Why?

The Dangers of Nationalism

It is wildly accepted that one’s country has the right to expand its rule and borders, even at the expense of neighboring countries. Many enlightened rulers have spilt much blood in order to advance their authority and nation's welfare, without concern for other peoples. Human integrity has progressed enough to admit that one should not be eager to gain at the expense of others — but this is usually recognized only on the individual level.

Even those who do not advocate war and conquest are nonetheless concerned almost exclusively with the prosperity and well-being of their own country. The fact that all people are created in God's image is ignored.

One might think that the Torah also supports this view, after all, were not the Israelites commanded to conquer the land and defeat the Canaanites? But if we want to be intellectually honest, we cannot accept this. Why should God, Whose mercy is extends to all creatures, seek to harm His own works?

In truth, all are equal before God, and the ultimate goal is the complete happiness of all of His creatures. But the success of humanity requires the unique contribution of a chosen people who enlighten and educate the world. Such a nation needs to remain separate, much like the mind which is separate from the body.

Thus, the Torah only permits warfare when it will lead to the the world's betterment. Before waging a non-obligatory war (not in self-defense or in order to conquer the Land of Israel), the Jewish king must attain the approval of the Sanhedrin and the prophetic "Urim" and Thumim in the High Priest's breastplate. This consultation confirms that the proposed action is in accordance with God's Will.

Abraham's Universalism

The name 'Abram' means "father of Aram." But since Abraham needed to widen his horizons and look beyond the welfare of his own people, he became 'Abraham', a "father of many nations." This new name indicated that Abraham should work towards the betterment of all peoples. It became forbidden to use his former name, 'Abram'. Doing so would imply that God's unique relationship with Abraham stemmed from a special concern for the nation of Aram.

While Abraham belonged to all humanity, he was also the beginning of a separate, distinct people. His son Isaac similarly combined these two qualities: universal concern for all nations, and separation to safeguard his special holiness for future generations. In Isaac's twin sons, however, these traits were separated. Esau was the "man of the field", the outgoing personality who integrated with the rest of the world, while Jacob was the scholar who kept to himself, "dwelling in tents" of study.

Jacob's Special Identity

The name 'Jacob' refers to Jacob's holding on to Esau's ankle when they were born. From the very start, Jacob tried to hold back Esau's universal nature. To maintain his special identity, Jacob held back with his hand. The hand is a metaphor for the practical mitzvoth that distinguish and separate him from other peoples.

As long as the world has not sufficiently advanced, and the true purpose of the mitzvot is concealed, Jacob will retain his original name. The mitzvot will enable him to inhibit the Esau-tendencies towards assimilating into the rest of humanity.

In the future, however, the light of Torah will appear over Jacob. Esau will realize that his approach of assimilation and universality before its time caused him to be lost and corrupted. And Jacob will no longer need to 'hold back Esau's ankle'. The mitzvot will not be needed to prevent assimilation among the nations. After the light of triumph and greatness will shine on him, and the nations will follow the enlightenment of his Torah, how could he lower himself from his elevated stature? Jacob will be recognized as 'Israel', from the word sar (leader). All will recognize that it is suitable for Israel to remain apart, just as a leader must maintain a distance in order to lead and instruct.

But even then, the name 'Jacob' will not be discarded. Even in the Messianic Era, the mitzvot will still serve to 'hold back Esau's ankle.' "Many nations will go, saying, let us rise up to the mountain of God, to the house of Jacob's God" (Isaiah 2:3).

(adapted from Midbar Shur pp. 200-209)

Copyright © 2006 by Chanan Morrison