רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה כְתָרִים הֵם, כֶּתֶר תּוֹרָה וְכֶתֶר כְּהֻנָּה וְכֶתֶר מַלְכוּת, וְכֶתֶר שֵׁם טוֹב עוֹלֶה עַל גַּבֵּיהֶן:
Rabbi Shimon said: There are three crowns: the crown of torah, the crown of priesthood, and the crown of royalty, but the crown of a good name supersedes them all.
(א) ט֥וֹב שֵׁ֖ם מִשֶּׁ֣מֶן ט֑וֹב וְי֣וֹם הַמָּ֔וֶת מִיּ֖וֹם הִוָּלְדֽוֹ׃
(1) A good name is better than fragrant oil, and the day of death than the day of birth.
(א) טוֹב שֵׁם מִשֶּׁמֶן טוֹב. יָפֶה לְאָדָם שֵׁם טוֹב מִשֶּׁמֶן טוֹב. וּבְיוֹם הַמָּוֶת טוֹב הַשֵּׁם מִיּוֹם הִוָּלְדוֹ לְכַךְ הֻקַּשׁ שֵׁם טוֹב לְשֶׁמֶן יוֹתֵר מִשְּׁאָר מַשְׁקִין, שֶׁהַשֶּׁמֶן אַתָּה נוֹתֵן לְתוֹכוֹ מַיִם, וְהוּא צָף וְעוֹלֶה וְנִכָּר, אֲבָל שְׁאָר מַשְׁקִים, אַתָּה נוֹתֵן לְתוֹכָן מַיִם, וְהֵם בּוֹלְעִים. (ב) טוֹב שֵׁם מִשֶּׁמֶן טוֹב. שֶׁמֶן טוֹב יוֹרֵד לְמַטָּה, שֶׁנֶּאֱמַר: "כַּשֶּׁמֶן הַטּוֹב . . . יוֹרֵד עַל הַזָּקָן". שֵׁם טוֹב עוֹלֶה לְמַעְלָה, שֶׁנֶּאֱמַר: "וַאֲגַדְּלָה שְׁמֶךָ". שֶׁמֶן טוֹב לְשָׁעָה, וְשֵׁם טוֹב לְעוֹלָם, שֶׁנֶּאֱמַר: "יְהִי שְׁמוֹ לְעוֹלָם". שֶׁמֶן טוֹב הוֹלֵךְ מִקִּיטוֹן לִטְרַקְלִין וְלֹא יוֹתֵר, וְשֵׁם טוֹב לְסוֹף הָעוֹלָם. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן: "מָצִינוּ בַּעֲלֵי שֶׁמֶן טוֹב נִכְנְסוּ לִמְקוֹם הַחַיִּים וְיָצְאוּ שְׂרוּפִים, וְהֵם נָדָב וַאֲבִיהוּא שֶׁנִּמְשְׁחוּ בְשֶׁמֶן הַמִּשְׁחָה, וּמָצִינוּ בַּעֲלֵי שֵׁם טוֹב שֶׁנִּכְנְסוּ לִמְקוֹם הַמִּיתָה וְיָצְאוּ חַיִּים, חֲנַנְיָה, מִישָׁאֵל וַעֲזַרְיָה, שֶׁיָּצְאוּ מִכִּבְשַׁן הָאֵשׁ: (ג) וְיוֹם הַמָּוֶת מִיּוֹם הִוָּלְדוֹ. נוֹלְדָה מִרְיָם, אֵין הַכֹּל יוֹדְעִין מָה הִיא. מֵתָה, נִסְתַּלְּקָה הַבְּאֵר. וְכֵן אַהֲרֹן בְּעַמּוּד עָנָן, וְכֵן משֶׁה בְמָן:
(1) Better a good name than precious oil. A fine reputation for a person is better than precious oil,1The Mishnah in Avos 4:13 states that there are three crowns, the crown of Torah, the crown of Kehunah and the crown of royalty, but the crown of a good name [כתר שם טוב], i.e., fine reputation, surpasses them all. and on the day of [his] death that reputation is better than [it was] on the day he was born. For this reason, a good name is compared to oil in preference to other liquids, for [if] you put water into oil, it rises and floats, and is distinguishable, but other liquids, [if] you put water into them, it becomes absorbed. (2) Better a good name than precious oil. Precious oil runs down, as it is stated, “as the precious oil (on the head) runs down upon the beard.”2Tehillim 133:2. But a good name rises to the top, as it is stated, “and I will make your name great.”3Bereishis 12:2. Precious oil is temporary, but a fine reputation is forever, as it is stated, “may his name endure forever.”4Tehillim 72:17. Precious oil [at best] flows from the flask to the palace, and no further, but a fine reputation [spreads] throughout the world.5The fragrance of good oil dissipates but a good name grows constantly stronger. (Metsudas Dovid) Rabbi Yehudah the son of Rabbi Simon said, that we find that those who had good oil entered the place of life and emerged burnt up. These are Nadav and Avihu, who were anointed with the anointing oil. And we find those who possessed a fine reputation, who entered a place of death and emerged alive, [these are] Chananyah, Mishaeil, and Azaryah, who emerged [unscathed] from the fiery furnace. (3) And the day of death than the day birth. When Miriam was born, no one knew what she was. But when she died, the well ceased to exist, and similarly with Aharon with the pillar of cloud, and Moshe with the manna.6Alternatively, a fine reputation is better on the day of death than on the day of birth, because so long as one lives, his reputation is subject to possible future deterioration, whereas on the day of death there are no uncertainties. This thought is found in the Mishnah in Avos 2:4 wherein Hillel said, “do not believe in yourself until the day you die.” (Sforno) Or, it is good for one to consider his death [יום המות], beginning from the time that he is born [יום הולדו], and by doing so he will refrain from sinning. (Khilos Yaakov)
Alternatively, a fine reputation is better on the day of death than on the day of birth, because so long as one lives, his reputation is subject to possible future deterioration, whereas on the day of death there are no uncertainties. This thought is found in the Mishnah in Avos 2:4 wherein Hillel said, “do not believe in yourself until the day you die.” (Sforno) Or, it is good for one to consider his death [יום המות], beginning from the time that he is born [יום הולדו], and by doing so he will refrain from sinning. (Khilos Yaakov)
Alex Lickerman M.D.
Your reputation lives a very real existence apart from you, representing the collective mental construct everyone but you shares about you, a construct based partially on your own actions but also on the perceptions others have about others' perceptions of your actions.
...Our reputation represents the way others look at us and as such, is at once critically important and utterly trivial.
Your reputation lives a very real existence apart from you, representing the collective mental construct everyone but you shares about you, a construct based partially on your own actions but also on the perceptions others have about others' perceptions of your actions.
...Our reputation represents the way others look at us and as such, is at once critically important and utterly trivial.
(כו) וְאַֽחֲרֵי־כֵ֞ן יָצָ֣א אָחִ֗יו וְיָד֤וֹ אֹחֶ֙זֶת֙ בַּעֲקֵ֣ב עֵשָׂ֔ו וַיִּקְרָ֥א שְׁמ֖וֹ יַעֲקֹ֑ב וְיִצְחָ֛ק בֶּן־שִׁשִּׁ֥ים שָׁנָ֖ה בְּלֶ֥דֶת אֹתָֽם׃
(26) Then his brother emerged, holding on to the heel of Esau; so they named him Jacob. Isaac was sixty years old when they were born.
(לו) וַיֹּ֡אמֶר הֲכִי֩ קָרָ֨א שְׁמ֜וֹ יַעֲקֹ֗ב וַֽיַּעְקְבֵ֙נִי֙ זֶ֣ה פַעֲמַ֔יִם אֶת־בְּכֹרָתִ֣י לָקָ֔ח וְהִנֵּ֥ה עַתָּ֖ה לָקַ֣ח בִּרְכָתִ֑י וַיֹּאמַ֕ר הֲלֹא־אָצַ֥לְתָּ לִּ֖י בְּרָכָֽה׃
(36) [Esau] said, “Was he, then, named Jacob that he might supplant me these two times? First he took away my birthright and now he has taken away my blessing!” And he added, “Have you not reserved a blessing for me?”
(כה) וַיִּוָּתֵ֥ר יַעֲקֹ֖ב לְבַדּ֑וֹ וַיֵּאָבֵ֥ק אִישׁ֙ עִמּ֔וֹ עַ֖ד עֲל֥וֹת הַשָּֽׁחַר׃ (כו) וַיַּ֗רְא כִּ֣י לֹ֤א יָכֹל֙ ל֔וֹ וַיִּגַּ֖ע בְּכַף־יְרֵכ֑וֹ וַתֵּ֙קַע֙ כַּף־יֶ֣רֶךְ יַעֲקֹ֔ב בְּהֵֽאָבְק֖וֹ עִמּֽוֹ׃ (כז) וַיֹּ֣אמֶר שַׁלְּחֵ֔נִי כִּ֥י עָלָ֖ה הַשָּׁ֑חַר וַיֹּ֙אמֶר֙ לֹ֣א אֲשַֽׁלֵּחֲךָ֔ כִּ֖י אִם־בֵּרַכְתָּֽנִי׃ (כח) וַיֹּ֥אמֶר אֵלָ֖יו מַה־שְּׁמֶ֑ךָ וַיֹּ֖אמֶר יַעֲקֹֽב׃ (כט) וַיֹּ֗אמֶר לֹ֤א יַעֲקֹב֙ יֵאָמֵ֥ר עוֹד֙ שִׁמְךָ֔ כִּ֖י אִם־יִשְׂרָאֵ֑ל כִּֽי־שָׂרִ֧יתָ עִם־אֱלֹהִ֛ים וְעִם־אֲנָשִׁ֖ים וַתּוּכָֽל׃ (ל) וַיִּשְׁאַ֣ל יַעֲקֹ֗ב וַיֹּ֙אמֶר֙ הַגִּֽידָה־נָּ֣א שְׁמֶ֔ךָ וַיֹּ֕אמֶר לָ֥מָּה זֶּ֖ה תִּשְׁאַ֣ל לִשְׁמִ֑י וַיְבָ֥רֶךְ אֹת֖וֹ שָֽׁם׃ (לא) וַיִּקְרָ֧א יַעֲקֹ֛ב שֵׁ֥ם הַמָּק֖וֹם פְּנִיאֵ֑ל כִּֽי־רָאִ֤יתִי אֱלֹהִים֙ פָּנִ֣ים אֶל־פָּנִ֔ים וַתִּנָּצֵ֖ל נַפְשִֽׁי׃
(25) Jacob was left alone. And a man wrestled with him until the break of dawn. (26) When he saw that he had not prevailed against him, he wrenched Jacob’s hip at its socket, so that the socket of his hip was strained as he wrestled with him. (27) Then he said, “Let me go, for dawn is breaking.” But he answered, “I will not let you go, unless you bless me.” (28) Said the other, “What is your name?” He replied, “Jacob.” (29) Said he, “Your name shall no longer be Jacob, but Israel, for you have striven with beings divine and human, and have prevailed.” (30) Jacob asked, “Pray tell me your name.” But he said, “You must not ask my name!” And he took leave of him there. (31) So Jacob named the place Peniel, meaning, “I have seen a divine being face to face, yet my life has been preserved.”
(י) וַיֹּֽאמֶר־ל֥וֹ אֱלֹהִ֖ים שִׁמְךָ֣ יַעֲקֹ֑ב לֹֽא־יִקָּרֵא֩ שִׁמְךָ֨ ע֜וֹד יַעֲקֹ֗ב כִּ֤י אִם־יִשְׂרָאֵל֙ יִהְיֶ֣ה שְׁמֶ֔ךָ וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ יִשְׂרָאֵֽל׃
(10) 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.
רוּת, מַאי ״רוּת״? אָמַר רַבִּי יוֹחָנָן: שֶׁזָּכְתָה וְיָצָא מִמֶּנָּה דָּוִד שֶׁרִיוָּהוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּשִׁירוֹת וְתִשְׁבָּחוֹת. מְנָא לַן דִּשְׁמָא גָּרֵים? אָמַר רַבִּי אֱלִיעֶזֶר, דְּאָמַר קְרָא: ״לְכוּ חֲזוּ מִפְעֲלוֹת ה׳ אֲשֶׁר שָׂם שַׁמּוֹת בָּאָרֶץ״, אֶל תִּקְרֵי ״שַׁמּוֹת״ אֶלָּא ״שֵׁמוֹת״.
Continuing on the topic of names, the Gemara asks: What is the meaning of the name Ruth? Rabbi Yoḥanan said: That she had the privilege that David, who inundated the Holy One, Blessed be He, with songs and praises, would descend from her. The name Ruth [Rut] is etymologically similar in Hebrew to the word inundate [riva]. Regarding the basic assumption that these homiletic interpretations of names are allusions to one’s future, the Gemara asks: From where do we derive that the name affects one’s life? Rabbi Eliezer said that the verse says: “Go, see the works of the Lord, who has made desolations [shamot] upon the earth” (Psalms 46:9). Do not read the word as shamot, rather as shemot, names. The names given to people are, therefore, “the works of the Lord upon the earth.”
לֹא שֶׁיֵּעָקֵר ״יַעֲקֹב״ מִמְּקוֹמוֹ, אֶלָּא ״יִשְׂרָאֵל״ עִיקָּר וְ״יַעֲקֹב״ טָפֵל לוֹ. וְכֵן הוּא אוֹמֵר ״אַל תִּזְכְּרוּ רִאשֹׁנוֹת וְקַדְמֹנִיּוֹת אַל תִּתְבֹּנָנוּ״: אַל תִּזְכְּרוּ רִאשֹׁנוֹת״ — זֶה שִׁעְבּוּד מַלְכֻיוֹת, ״וְקַדְמֹנִיּוֹת אַל תִּתְבֹּנָנוּ״ — זוֹ יְצִיאַת מִצְרַיִם.
not that the name Jacob will be entirely uprooted from its place, but that the name Israel will be the primary name to which the name Jacob will be secondary, as the Torah continues to refer to him as Jacob after this event. And it also says that the ultimate redemption will overshadow the previous redemption in the verse: “Do not remember the former events, and do not ponder things of old” (Isaiah 43:18), and the Gemara explains: “Do not remember the former events,” that is the subjugation to the kingdoms, and “do not ponder things of old,” that is the exodus from Egypt, which occurred before the subjugation to the nations.
בַּתְּחִלָּה נַעֲשָׂה אָב לַאֲרָם, וּלְבַסּוֹף נַעֲשָׂה אָב לְכָל הָעוֹלָם כּוּלּוֹ. ״שָׂרַי הִיא שָׂרָה״. בַּתְּחִלָּה נַעֲשֵׂית שָׂרַי לְאוּמָּתָהּ, וּלְבַסּוֹף נַעֲשֵׂית שָׂרָה לְכָל הָעוֹלָם כּוּלּוֹ. תָּנֵי בַּר קַפָּרָא: כָּל הַקּוֹרֵא לְאַבְרָהָם ״אַבְרָם״ — עוֹבֵר בַּעֲשֵׂה. שֶׁנֶּאֱמַר: ״וְהָיָה שִׁמְךָ אַבְרָהָם״. רַבִּי אֱלִיעֶזֶר אוֹמֵר: עוֹבֵר בְּלָאו, שֶׁנֶּאֱמַר: ״וְלֹא יִקָּרֵא עוֹד [אֶת] שִׁמְךָ אַבְרָם״. אֶלָּא מֵעַתָּה הַקּוֹרֵא לְשָׂרָה ״שָׂרַי״ הָכִי נָמֵי? הָתָם, קוּדְשָׁא בְּרִיךְ הוּא אָמַר לְאַבְרָהָם: ״שָׂרַי אִשְׁתְּךָ לֹא תִקְרָא אֶת שְׁמָהּ שָׂרָי כִּי שָׂרָה שְׁמָהּ״. אֶלָּא מֵעַתָּה הַקּוֹרֵא לְיַעֲקֹב ״יַעֲקֹב״ הָכִי נָמֵי?! שָׁאנֵי הָתָם דַּהֲדַר אַהְדְּרֵיהּ קְרָא, דִּכְתִיב: ״וַיֹּאמֶר אֱלֹהִים לְיִשְׂרָאֵל בְּמַרְאוֹת הַלַּיְלָה וַיֹּאמֶר יַעֲקֹב יַעֲקֹב״.
The Gemara explains: Initially he became a father, a minister, and prominent person, only to Aram, so he was called Abram, father [av] of Aram, and ultimately with God’s blessing he became the father of the entire world, so he was called Abraham, father of the masses [av hamon], as it is stated: “I have made you the father of a multitude of nations” (Genesis 17:5). Similarly, what is the meaning of changing Sarai’s name to Sarah? The same concept applies to Sarai as to Abram: Sarai is Sarah.” The Gemara explains: Initially she was a princess only to her nation: My princess [Sarai], but ultimately she became Sarah, a general term indicating that she was princess for the entire world. Also, with regard to Abraham’s name, bar Kappara taught: Anyone who calls Abraham Abram transgresses a positive mitzva, as it is stated: “And your name will be Abraham” (Genesis 17:5). This is a positive mitzva to refer to him as Abraham. Rabbi Eliezer says: One who calls Abraham Abram transgresses a negative mitzva, as it is stated: “And your name shall no longer be called Abram, and your name will be Abraham, for I have made you the father of a multitude of nations” (Genesis 17:5). The Gemara asks: But if we consider these obligatory statements, then from here we must infer that one who calls Sarah Sarai also transgresses a positive or negative mitzva. The Gemara answers: There in the case of Sarah, it is not a general mitzva, rather the Holy One, Blessed be He, said to Abraham alone: “And God said to Abraham, your wife Sarai, you shall not call her name Sarai; rather, Sarah is her name” (Genesis 17:15). In contrast, this is stated regarding Abraham in general terms: “Your name shall no longer be called Abram.” Again, the Gemara asks: But if that is so, one who calls Jacob Jacob, about whom it is written: “Your name shall no longer be Jacob, but Israel” (Genesis 32:29), also transgresses a mitzva. The Gemara answers: It is different there, as the verse reverts back and God Himself refers to Jacob as Jacob, as it is written before his descent to Egypt: “And God said to Israel in the visions of the night, and said, Jacob, Jacob, and he said, ‘Here I am’” (Genesis 46:2).
From Ami Silver writing for Aleph Beta:
“Your name shall no longer be said to be Yaakov, but rather, Yisrael” – Back when Jacob took the blessings from Esav, Esav said (Bereshit 27:36): “הֲכִי קָרָא שְׁמוֹ יַעֲקֹב וַיַּעְקְבֵנִי זֶה פַעֲמַיִםי – this is why he’s called by the name Yaakov, for he has supplanted me (וַיַּעְקְבֵנִי) twice,” first by taking the birthright and now by taking the blessings. Esav interprets the name יַעֲקֹב to mean a supplanter, someone who grabs him by the heels to take his place. This is in fact the origin of the name: he was named Yaakov because he was born holding onto the heel of his twin brother Esav (Bereshit 25:26). Esav identifies this as the way Jacob continues to relate to him – he takes him by the heels. But as we’ll see, the name Yisrael seems to imply the exact opposite approach.
“For you have struggled with God and with people and you have withstood it” –Rabbi Fohrman points out the repeated use of the word “face” in this story. He goes on to claim that Yaakov’s transition to Yisrael is the ability to encounter people face-to-face. The struggling that the angel refers to, and names him after, is a kind of face-to-face struggle. Yisrael is someone who encounters his relationships head on, no matter how difficult.
It seems that the shift from Yaakov to Yisrael is much more than a name change – it’s a transformation of his identity. There was a time when the only way Jacob knew how to get ahead was by taking Esav’s place. Even as Jacob went to receive God’s blessing from Isaac, he approached it by operating on the human plane. It seems bizarre that this is how Jacob attempts to take the blessing. It’s one thing to hide from his blind, old father – but does he really think God will follow along? That if Jacob wears the right clothes and says the right things, God will bestow this blessing on him? I think the answer is that Jacob was so stuck in the minefield of his relationship with his brother, that he had to hide his identity. He hid from his father, and he couldn’t turn to God directly either.
Fast forward 20 years. Jacob has been through a lot, and he’s done it on his own. He’s grown since he left his parents’ house. He’s learned the hard way to stand on his own two feet. And as he’s coming to meet Esav, he has a chance to redeem his earlier ways. He doesn’t need Esav’s blessing to receive his own. He can now face life directly, and will receive God’s blessing for him, not via a subterfuge, but straight from the source. We can see this in his response Esav asks him “Who are all these people with you?” Jacob answers (Bereshit 33:5): “הַיְלָדִים אֲשֶׁר־חָנַן אֱלֹקים אֶת־עַבְדֶּךָ - they’re the children whom God has graciously granted to your servant.”
When Jacob is returning those blessings to Esav, it’s not just because he knows that this is what Esav is after. It’s because he understands that he doesn’t need them anymore. He’s reached a point at which he can receive his own blessing, and his own identity from God. He doesn’t need to take from other people.
[Big turning point: Genesis 33:10 10"No, please!" said Jacob. "If I have found favor in your eyes, accept this gift from me. For to see your face is like seeing the face of God, now that you have received me favorably.]
I think that this understanding of the name Yisrael touches on one of the most difficult aspects of living with integrity. We tend to show one face to God, and another face to people. In the intimate privacy between me and my Creator, I can acknowledge my weaknesses and shortcomings. I can be honest about areas in my life where I’m not showing up enough or evading responsibility. But when I face other people, it’s a lot harder to show any of that. So instead I’ll hide the truth behind a facade of strength, of being on top of things and having it together. At other times, I may feel deep beliefs about certain things, but in situations when those beliefs are challenged and I’m not confident about how they’ll be received, it’s a struggle for me to express them to others.
Q. Could this also answer why the Torah text toggles between Jacob and Yisrael going forward? Transitions are rarely instantaneous or complete.
[Yoseph Yaffe makes another observation: “Upon closer examination you will find that when the Torah employs the name Yaakov to describe our patriarch it refers to his terrestrial concerns, concerns which are indispensable for any human being, whereas when it switches by calling him Yisrael it refers to his spiritual concerns, matters which are largely abstract...”]
“Your name shall no longer be said to be Yaakov, but rather, Yisrael” – Back when Jacob took the blessings from Esav, Esav said (Bereshit 27:36): “הֲכִי קָרָא שְׁמוֹ יַעֲקֹב וַיַּעְקְבֵנִי זֶה פַעֲמַיִםי – this is why he’s called by the name Yaakov, for he has supplanted me (וַיַּעְקְבֵנִי) twice,” first by taking the birthright and now by taking the blessings. Esav interprets the name יַעֲקֹב to mean a supplanter, someone who grabs him by the heels to take his place. This is in fact the origin of the name: he was named Yaakov because he was born holding onto the heel of his twin brother Esav (Bereshit 25:26). Esav identifies this as the way Jacob continues to relate to him – he takes him by the heels. But as we’ll see, the name Yisrael seems to imply the exact opposite approach.
“For you have struggled with God and with people and you have withstood it” –Rabbi Fohrman points out the repeated use of the word “face” in this story. He goes on to claim that Yaakov’s transition to Yisrael is the ability to encounter people face-to-face. The struggling that the angel refers to, and names him after, is a kind of face-to-face struggle. Yisrael is someone who encounters his relationships head on, no matter how difficult.
It seems that the shift from Yaakov to Yisrael is much more than a name change – it’s a transformation of his identity. There was a time when the only way Jacob knew how to get ahead was by taking Esav’s place. Even as Jacob went to receive God’s blessing from Isaac, he approached it by operating on the human plane. It seems bizarre that this is how Jacob attempts to take the blessing. It’s one thing to hide from his blind, old father – but does he really think God will follow along? That if Jacob wears the right clothes and says the right things, God will bestow this blessing on him? I think the answer is that Jacob was so stuck in the minefield of his relationship with his brother, that he had to hide his identity. He hid from his father, and he couldn’t turn to God directly either.
Fast forward 20 years. Jacob has been through a lot, and he’s done it on his own. He’s grown since he left his parents’ house. He’s learned the hard way to stand on his own two feet. And as he’s coming to meet Esav, he has a chance to redeem his earlier ways. He doesn’t need Esav’s blessing to receive his own. He can now face life directly, and will receive God’s blessing for him, not via a subterfuge, but straight from the source. We can see this in his response Esav asks him “Who are all these people with you?” Jacob answers (Bereshit 33:5): “הַיְלָדִים אֲשֶׁר־חָנַן אֱלֹקים אֶת־עַבְדֶּךָ - they’re the children whom God has graciously granted to your servant.”
When Jacob is returning those blessings to Esav, it’s not just because he knows that this is what Esav is after. It’s because he understands that he doesn’t need them anymore. He’s reached a point at which he can receive his own blessing, and his own identity from God. He doesn’t need to take from other people.
[Big turning point: Genesis 33:10 10"No, please!" said Jacob. "If I have found favor in your eyes, accept this gift from me. For to see your face is like seeing the face of God, now that you have received me favorably.]
I think that this understanding of the name Yisrael touches on one of the most difficult aspects of living with integrity. We tend to show one face to God, and another face to people. In the intimate privacy between me and my Creator, I can acknowledge my weaknesses and shortcomings. I can be honest about areas in my life where I’m not showing up enough or evading responsibility. But when I face other people, it’s a lot harder to show any of that. So instead I’ll hide the truth behind a facade of strength, of being on top of things and having it together. At other times, I may feel deep beliefs about certain things, but in situations when those beliefs are challenged and I’m not confident about how they’ll be received, it’s a struggle for me to express them to others.
Q. Could this also answer why the Torah text toggles between Jacob and Yisrael going forward? Transitions are rarely instantaneous or complete.
[Yoseph Yaffe makes another observation: “Upon closer examination you will find that when the Torah employs the name Yaakov to describe our patriarch it refers to his terrestrial concerns, concerns which are indispensable for any human being, whereas when it switches by calling him Yisrael it refers to his spiritual concerns, matters which are largely abstract...”]
הַיְינוּ דִּכְתִיב: ״וּבֶן יְהוֹנָתָן מְרִיב בָּעַל״, וְכִי ״מְרִיב בַּעַל״ שְׁמוֹ? וַהֲלֹא מְפִיבֹשֶׁת שְׁמוֹ! אֶלָּא מִתּוֹךְ שֶׁעָשָׂה מְרִיבָה עִם בְּעָלָיו. יָצְתָה בַּת קוֹל וְאָמְרָה לוֹ: נַצָּא בַּר נַצָּא. ״נַצָּא״ — הָא דַּאֲמַרַן. ״בַּר נַצָּא״ — דִּכְתִיב: ״וַיָּבֹא שָׁאוּל עַד עִיר עֲמָלֵק וַיָּרֶב בַּנָּחַל״, אָמַר רַבִּי מָנִי: עַל עִסְקֵי נַחַל.
This is what is written: “And the son of Jonathan was Meriv-Baal” (I Chronicles 8:34). The Gemara asks: And was Meriv-Baal his name? Wasn’t his name Mephibosheth? However, since he entered into a quarrel [meriva] with his Master [ba’al], i.e., God, and complained about God having saved David, a Divine Voice emerged and said to him: Quarrelsome one, the son of a quarrelsome one; you are just like your father, Saul. The Gemara explains: Quarrelsome one; that which we just said that Mephibosheth complained to God about His salvation of David. The son of a quarrelsome one; as it is written: “And Saul came to a city of Amalek and quarreled in the valley” (I Samuel 15:5). And Rabbi Mani said: Saul quarreled with God with regard to matters of the valley, saying: For the murder of even a single person, there is a commandment to break the neck of a heifer in a valley to atone for the crime (see Deuteronomy 21:1–9); why then must all these Amalekites be killed?