“What’s in a name? That which we call a rose by any other name would smell just as sweet.” Thus Juliet declares that Romeo’s identity as a Montague will not interfere with their love, despite her being a Capulet and their families’ deadly feud. In her mind names are irrelevant. But we know otherwise; names have profound meaning. They are how we identify ourselves and how other’s first come to know us. As Jews we have two names, a secular name and a Hebrew name. What does each tell us about who we are? Does one name ring more true than the other? In this week’s Torah portion Ya’akov receives a new name. Up till now he has been known as Ya’akov (Jacob in English). In Hebrew Ya’akov is related to the word akev, which can mean one who follows. As the second born of the two twins, Ya’akov followed Esau and hung on to his heel (akev). It can also mean “deceiver” as Ya’akov deceived both his brother and his father to claim the blessing that was meant to go to Esau, as the older son. This is who Ya’akov has been his whole life. Using tricks to get his way, deceiving others, and living in the shadow of his father, mother, brother and father-in-law. But, in this week’s Torah portion Ya’akov, returning to the Land of Israel and facing a confrontation with his estranged brother, spends the night alone in the wilderness. In the darkness he is confronted by a Divine being. Is it an angel? Is it a manifestation of God? Is it his own conscience or the deepest, truest part of himself? We don’t know, because the text does not say. But as dawn breaks the mysterious figure asks, “What is your name?” He replied, “Jacob.” Said he, “Your name shall no longer be Jacob, but Israel, for you have striven* with beings divine and human,*and have prevailed”. From this moment forward a new Ya’akov emerges. One who struggles with God, not one who lives in fear. We are known as B’nai Yisrael, the Children of Israel, not B’nai Ya’akov, the Children of Jacob. We are the inheritors of that struggle, with God and with ourselves.
Vayishlach, Genesis 32:4-36:43, Parshat Hashavua for Shabbat, December 10, 2022
December 9, 2022 by tbhrich • Drashot
“What’s in a name? That which we call a rose by any other name would smell just as sweet.” Thus Juliet declares that Romeo’s identity as a Montague will not interfere with their love, despite her being a Capulet and their families’ deadly feud. In her mind names are irrelevant. But we know otherwise; names have profound meaning. They are how we identify ourselves and how other’s first come to know us. As Jews we have two names, a secular name and a Hebrew name. What does each tell us about who we are? Does one name ring more true than the other? In this week’s Torah portion Ya’akov receives a new name. Up till now he has been known as Ya’akov (Jacob in English). In Hebrew Ya’akov is related to the word akev, which can mean one who follows. As the second born of the two twins, Ya’akov followed Esau and hung on to his heel (akev). It can also mean “deceiver” as Ya’akov deceived both his brother and his father to claim the blessing that was meant to go to Esau, as the older son. This is who Ya’akov has been his whole life. Using tricks to get his way, deceiving others, and living in the shadow of his father, mother, brother and father-in-law. But, in this week’s Torah portion Ya’akov, returning to the Land of Israel and facing a confrontation with his estranged brother, spends the night alone in the wilderness. In the darkness he is confronted by a Divine being. Is it an angel? Is it a manifestation of God? Is it his own conscience or the deepest, truest part of himself? We don’t know, because the text does not say. But as dawn breaks the mysterious figure asks, “What is your name?” He replied, “Jacob.” Said he, “Your name shall no longer be Jacob, but Israel, for you have striven* with beings divine and human,*and have prevailed”. From this moment forward a new Ya’akov emerges. One who struggles with God, not one who lives in fear. We are known as B’nai Yisrael, the Children of Israel, not B’nai Ya’akov, the Children of Jacob. We are the inheritors of that struggle, with God and with ourselves.