Yisrael and Yaakov

A few years after writing this, I revisited the subject here 

Parshat Vaychi

by Rabbi Avi Billet

When I was studying in yeshiva, I recall asking one of the rabbis if there is a theme as to when the name Yaakov is used to describe the third patriarch, as opposed to when the name he was given later, Yisrael, is used.

The rabbi was of the opinion that the name Yisrael is used in a context that has national and historical significance, while Yaakov is used when referring to the specific family of the patriarch and their personal experiences.

This theory is nice, but on close examination it does not hold water.

Chapter 48, for example, is almost entirely dedicated to "Yisrael," and much of it relates to the man himself, his personal experience, some of which may have historical significance. But it is not exhaustively so, and the theory remains inconclusive.

The gemara (Taanit 5b) makes the bold claim that "Yaakov avinu lo met - Yaakov our forefather did not die." The premise of this statement is that while different terms refer to the end of his life, the term "mitah" (מיתה), which would refer to "death," does not appear in the Torah's version of his death notice.

If we look carefully at the appearance of Yaakov in Parshat Vaychi, an interesting theme is raised. "Yaakov" remains a symbol of strength – recall it was Yaakov who struggled with Lavan, and later with the angel who changed his name after their encounter. "Yisrael," on the other hand, is the side of him that puts his house in order. While Yaakov lived in Egypt for 17 years, Yisrael is the one who is getting ready to die. Yisrael's eyes are getting old and weak. Yisrael blesses Yosef, Yosef's sons, and later his own sons (Yaakov calls them together, but Yisrael blesses them). Even when the Torah describes the end of his life, we are told "Yaakov concluded his instructions, drew his feet onto the bed, breathed his last and was gathered to his people." (49:33)

Yosef begins his mourning and instructs his servants and physicians to embalm his father, and "the physicians embalmed Yisrael." Perhaps this is the meaning of the passage in Taanit. "Yaakov" did not die… but "Yisrael" did.

In a lengthy passage (47:29) Rabbenu Bachaye spells out his theory of the interchangeability of the two names. On a simple level, the Torah switches off between the names – sometimes he is Yaakov and sometimes Yisrael. Yisrael is simply his main name since being given it by God.

But logic will dictate that the choices the Torah makes, sometimes Yisrael and sometimes Yaakov, are deliberate. Yaakov refers to physical issues of this world, while Yisrael refers to his spiritual characteristics. While spiritual pursuits should be one's complete focus, it is impossible to get rid of the physical component of one's existence. Therefore spirituality should be the main goal (ikkar) while the physical should be secondary (tafel). He brings Isaiah 43:1 as proof to this idea, when "Yaakov" is associated with "briah" (creating a physical world from nothing), while "Yisrael" is connected to "y'tzirah" (utilizing materials to create a higher form).

This also explains the first two verses of the parsha. "Yaakov lived… and the days of Yaakov were 147…" because this refers to his physical life. But "the days of Yisrael came closer to their end" because the end of the physical life is the beginning of the soul's journey through the World to Come. This is why the focus of the man's death utilizes the name Yisrael.

Abravanel also mentions that the name Yaakov becomes secondary while Yisrael becomes the more important name. But in his interpretation, the Talmudic statement that "Yaakov did not die" means that when he was given the name Yisrael, the Yaakov component of his existence was not buried – as was Avram when his name changed to Avraham.

In a morose twist, we can certainly take the message that death brings with it the beginning of spiritual ecstasy.

But as we are still living, we can instead embrace the two aspects of Yaakov's existence. Sometimes we live with our focus on the physical world. Sometimes we focus our entire essence in spiritual pursuits.

This is the challenge every Jews faces daily, and the balance of the two is what our lives are all about. In the real world, we are Yaakov – and we must take care that "Yaakov not die." At the same time, it is Yaakov that must fuel our spiritual side of Yisrael. That is what will ultimately bring us to heavenly spiritual bliss.