Jacob and Creation of Abram

Midrash Rabbah Bereshit Rabbah 78:3 View source
Curated by The Jewish Mythology Team ·

The Torah tells us in (Genesis 32:28) that after wrestling with a mysterious figure, Jacob is told, "No more shall Jacob be said to be your name; rather, Israel, for you have striven with God and with men, and you have prevailed.” It's a moment of profound transformation, a renaming that signifies a shift in identity and destiny. But the story doesn’t end there. Just a few chapters later, in (Genesis 35:10), God reiterates, "Your name is Jacob; your name shall no longer be called Jacob, but Israel shall be your name.” So, what's going on?

The Rabbis of the Midrash, always keen to unpack every layer of meaning, delve into this apparent repetition in Bereshit Rabbah. They ask: If God has already declared Jacob's new name, why repeat it? And what are the implications of this divine act of renaming?

Rabbi Berekhya, quoting Rabbi Levi, connects this moment to the prophecy of Isaiah (44:26): "Who confirms the word of His servant and fulfills the counsel of His messengers." This verse speaks of God's faithfulness to His promises. The Midrash suggests that just as God fulfills the angel's word to Jacob by changing his name, so too will He fulfill the prophecies of Jerusalem being rebuilt. It's a powerful link, isn't it? Connecting a personal transformation to a national destiny.

Bar Kappara takes the discussion in a slightly different direction, drawing a parallel to Abraham. He states that anyone who calls Abraham "Abram" violates a positive commandment. Rabbi Levi even adds that it violates both a positive commandment and a prohibition! This is based on (Genesis 17:5), where God says, "Your name shall no longer be called Abram…but your name shall be Abraham." But the members of the Great Assembly called him Abram, as it is written: “You are the Lord God who chose Abram…”? He responds that it was relating a narrative and saying that while he was still Abram You chose him.

So, does this mean we can never call Jacob "Jacob" anymore? Not quite. The Midrash clarifies that the name "Jacob" isn't erased. Instead, “Israel will be primary and Jacob secondary.” Rabbi Zechariah, in the name of Rabbi Aḥa, offers another perspective: “Your name is Jacob…but Israel shall be your name – Jacob is primary, and Israel is in addition to it.” Perhaps it's about layers of identity, about embracing both the old and the new. We are reminded that names are not just labels but carry deep significance and power.

What about the struggle itself, the wrestling that led to the renaming? The Midrash sees it as a struggle on two fronts: "with God and with men." According to Bereshit Rabbah, this means Jacob wrestled with both heavenly beings and earthly adversaries. Rabbi Ḥama bar Ḥanina identifies the "angel" as the ministering angel of Esau. Jacob himself recognizes this, saying, "For therefore, I have seen your face, as the sight of the face of angels [penei elohim]" (Genesis 33:10). The Rabbis see a connection to judgment in this encounter. He struggled with the angel of Esau, with Esau himself, and with his chieftains.

Alternatively, the Midrash offers a mystical interpretation: "For you have striven with God" means that Jacob's image is "carved on High," reflecting the idea of the divine image within humanity.

So, what does it all mean for us? Perhaps the story of Jacob and Israel invites us to consider our own names, our own identities. Are we embracing the fullness of who we are, both our "Jacob" selves and our "Israel" selves? Are we wrestling with the challenges that life throws our way, knowing that through those struggles, we can be transformed and renamed, ready to embrace our own divine potential?

Themes

Creation Heaven Angels Patriarchs Matriarchs Moses Torah Prophecy Divine Names Holy Land Egypt

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