PARASHAT VAYISHLACH (Genesis 32:4-36:43) 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 with God and humans, and you have prevailed.” (Genesis 32:28-29) In his comments on this week’s Torah portion, Rav Kook reflects on an apparent inconsistency in the text, regarding Jacob’s name change. His question is that the text tells us that, “no longer will you be called Jacob, but rather Israel...” (Genesis 32:29), but then, after the name change, Jacob is often referred to time and again as “Jacob.” This is compared to Abraham’s name change. Once his name is changed from “Abram” to “Abraham” (Genesis 17:5), never again does the name “Abram” appear. Rav Kook answers this question by giving a very in-depth analysis of the difference between the two patriarchal figures and the significance of their respective name changes. In essence, Abraham’s name change was a complete change in the role he played in the world, moving from one status to another, while Jacob’s name change represented something that was added to his role. His basic role continued unchanged. Abraham actually underwent a change of identity, while Jacob’s development was more of an evolution. Abraham’s spiritual journey led him out into the world, and he becomes the epitome of universalism, the father of many nations. Hence, like his spiritual transformation, his name is irreversible. But Jacob’s evolution into Israel is never complete. He will never be completely separated from the world, nor should he be. He will always be holding onto Esau by the heel (as he was when he was born, thus the root of his name Ya’akov), and thereby connected to the world. As children of Abraham, we know we are connected to all people. As children of Jacob, we know we are a distinctive people, with a distinctive role to play in the world. Rav Kook raises serious ideological and theological issues that have been debated throughout Jewish history and continue to resonate for us in profound ways today. The tension between universalism and particularism for the Jewish people impacts on the issues of living in Diaspora, assimilation, inter-marriage, relations with the other nations of the world, Zionism, and the very character of a modern Jewish state. As Jews, we wear the twin hats of being B’nai Noach, the descendents of Noah who was the progenitor of all humankind, and B’nai Yisrael, the descendents of Jacob, who entered into the covenant with God at Sinai. As an Am Kadosh - a holy people - we are set apart, distinct, but also part of the greater whole. So how do we reconcile this tension? We should not look at ourselves as either/or, but both, inheritors of two great traditions: the human and the Jewish. Our tradition has never tried to steer us away from the rest of the world. In fact, we are a people of engagement; Jewish tradition has always tried to guide through the world in relation to others, not apart from them. Israel, the historic people and the modern state, has never been well served by a “me-first” attitude. As a “lamp unto the nations” we have a responsibility to the entire world, and not just ourselves. This often puts us in a painful position, but not one to be avoided. We need to be true to ourselves. But we are a complex people. But hopefully, as Rav Kook said of Jacob, our collective, innate sense of connection to God will somehow benefit the entire world. Shabbat Shalom. .