Vayishlach: A Twofold Personality

This week’s Torah reading relates how G‑d changed Yaakov’s name, declaring,2 “Your name will no longer be Yaakov. Instead, your name will be Yisrael.”

Our Sages3compare this verse with the verse,4 “Your name will no longer be Avram; instead, it will be Avraham” and state that a person who refers to Avraham by the name Avram commits a transgression, for it is written, “Your name will no longer be Avram.”5 Why then, ask our Sages, does one not commit a transgression when he refers to Yaakov by that name, rather than by the name Yisrael? After all, it is also written, “Your name will no longer be Yaakov.”

Our Sages explain that the renaming of Yaakov was different than the renaming of Avraham. From the time G‑d gave Avraham his new name, the Torah refers to him with that name alone. With regard to Yaakov, by contrast, even after G‑d gave him the name Yisrael, the Torah continues to refer to him as Yaakov.6

What is the rationale for this distinction? Why does the Torah still refer to Yaakov by that name even after he was given the name Yisrael?

In Chassidus,7it is explained that the names Yaakov and Yisrael reflect two different modes of Divine service. Every Jew must possess both traits, for there are times when a Jew must carry out his Divine service in the path reflected by the name Yaakov, and other times in which his Divine service must reflect the path of Yisrael. Although Yisrael is a superior name, alluding to a loftier spiritual level, at certain times, and in certain situations, the Divine service of Yaakov is also necessary.

The difference between the modes of service identified with Yaakov and Yisrael can be described as follows: The name Yaakov indicates that the blessings he received from Yitzchak were acquired through deception and trickery.8 Through cleverness, Yaakov was able to snatch Yitzchak’s blessings from Esav. Yisrael, by contrast, reflects a higher rung. For Yisrael, there is no need to secure blessings by craftiness. Instead, they are granted him “with nobility and in a revealed manner.”⁷

“The actions of the Patriarchs are a sign for their descendants,”9providing Jews in every generation with guidance in their Divine service. Many of the defining spiritual characteristics of Yaakov’s mode of service are reflected in the story of his receiving the blessings his father intended for Esav.10

“The meaning of a verse never departs from its straightforward interpretation.”11Thus, the blessings given by Yitzchak to Yaakov12 – “the dew of the heavens and the fat of the earth” – refer to material prosperity. To receive these blessings, Yaakov and Rivkah were willing to take life-threatening risks and employed various forms of deception. For example, Yaakov had to wear the clothes that Esav had taken from Nimrod,13even though Nimrod had “caused the entire world to rebel against G‑d with his kingship.”14What was the purpose of these tactics? To extract the sparks of G‑dliness contained in these material entities and elevate them to holiness.

This serves as a lesson for us in our Divine service. A Jew must approach eating, drinking, and other material activities with a certain measure of craft and deception.15How does a person perpetrate a fraud? He does not reveal his true intent. He begins by appearing to follow the path which his opponent desires, but at a crucial point, he changes course and does what he desires, although it is against the other’s wishes.

This is the way a Jew should approach material activities. On the surface, he is involved in material activities like everyone else; he eats, drinks, and deals in commerce and the like. However, he engages in these activities “for the sake of Heaven,”16 not for any material purpose at all. He wears “Esav’s clothes,” but carries out all his material activities with a sense of inner purpose: to extract the sparks of G‑dliness contained in these material entities and elevate them to holiness.

The Divine service of Yisrael is quite different: The blessings for material prosperity granted him are conferred upon him “with nobility and in a revealed manner.” He does not have to conceal the G‑dly intent of his material involvement, for material concerns do not create a conflict for him; for him, there is no concealment of their G‑dly source. To cite an example, by simply eating his Shabbos meal,17 a Jew is performing a mitzvah. This is different from the task of refinement which he performs during the week. During the week, a Jew practices “deception” every time he performs a physical activity for a spiritual purpose. He eats, but it is with “deception,” because he is eating forthe sake of Heaven, to elevate the food to its source in holiness. On Shabbos, by contrast,the physical activity of eating itself reflects holiness.

This concept is alluded to by Yaakov being given the name Yisrael, which was granted to him because “You have shown mastery with angels18 and men and prevailed.”19“Angels” and “men” both refer to challenges involving the concealment of G‑dly influence. “Angels” refer to the 70 spiritual archangels who serve as the channels through which the Divine influence that maintains material existence passes.20Through this process of spiritual descent, G‑dliness becomes veiled.

The veiling of G‑dliness brought about by these angels leads to a greater degree of concealment – the challenges brought about by “men,” coarse individuals who ridicule Jews for observing the Torah and its mitzvos.21 As is painfully obvious, it is more difficult to overcome obstacles placed in one’s path by humans than those which are brought about by spiritual beings, i.e., the inherent veiling of G‑dliness involved in the creation of material existence. For this reason, the first section of the entire four-part Shulchan Aruch begins by stating, “Do not be embarrassed by those who scoff.” This is the foundation of our entire Divine service22 – to break through the forces that conceal G‑dliness.

The advantage alluded to by the name Yisrael – the ability to “show mastery with angels and men and prevail” – is that Yisrael has dominion and control over the concealment perpetrated by both angels and men. These forces do not cause any concealment whatsoever for Yisrael. Not only do they not contend with him, they consent to the blessings that he receives.23Yisrael does more than defeat the archangel of Esav, he compels that angel to bless him, in keeping with the dictum,24 “Even his enemies will establish peace with him.” This motif also includes the greatest enemy, “the primordial serpent,” the source of all sin and conflict. Not only will this force not present any opposition to Yisrael, it will “establish peace” with him and even provide him with assistance.

The distinction between the levels of Yaakov and Yisrael can be clarified based on the maamar in Likkutei Torah25 that interprets the verse,26“G‑d does not perceive sin within Yaakov, nor does He see struggle within Yisrael.” On the level of Yaakov, there is no “sin” – he does not transgress; his thought, speech, and action are flawless. There is, however, the need for “struggle.” Yaakov must struggle not to sin, because the veiling and concealment of G‑dliness present him with challenges that he must work to overcome. Therefore, Yaakov is given the title “My servant,”27 a term that connotes labor and toil, for refining one’s animal soul requires such efforts. (However, “[G‑d] does not perceive sin within Yaakov,” for ultimately Yaakov summons up inner strength, and overcomes his yetzer hara.)

With regard to Yisrael, by contrast, there is no need for “struggle.” He does not have to exert himself and contend with his yetzer hara. Yisrael has already “shown mastery (past tense) with angels and men and prevailed”; the challenges are behind him. He has already triumphed over and nullified all the concealments and veils that obscure G‑dliness.

Therefore, the Divine service of Yisrael does not involve a struggle with forces opposed to holiness. Instead, his efforts are dedicated solely to reaching higher and higher within the domain of holiness itself, “going from strength to strength.”28

The Previous Rebbe related29 that once, while sitting with chassidim at a farbrengen, the Tzemach Tzedek suddenly leaped onto the table and with great fervor exclaimed: “Our Sages’ statement,30 ‘What difference does it make if you kill it entirely or kill it partially?’, can be applied to the yetzer hara....It is, however, at least necessary to kill it partially.”

After some time passed, as the farbrengen unfolded and led to dancing, the Tzemach Tzedek continued and addressed the above theme again: “When one kills the yetzer hara – as it is written,31 ‘My heart is slain within me’ – one’s life takes on an entirely new cast.”

The two maxims of the Tzemach Tzedek reflect the different levels of Yaakov and Yisrael. On the level of Yaakov, it is necessary to wage war against the yetzer hara, “killing it, at least partially”; life is filled with struggle. On the level of Yisrael, by contrast, the yetzer hara has already been slain entirely, and existence takes on a new visage; it becomes a life of satisfaction and pleasure.

The paths of Divine service associated with the two levels of Yaakov and Yisrael reflect two rungs within the G‑dly soul. The Hebrew letters of the name Yaakov, יעקב, can be divided asיעקב,32 i.e., only the eikev, the heel, the lowest level of the soul, shines within the person. As such, it is possible for the body and the animal soul to conceal the light of the Divine soul, and he must contend with them.

The name Yisrael,ישראל, by contrast, can be divided into the wordsליראש, “the head for Me.”33 The “head,” the higher levels of the soul, shine within him. Accordingly, there is no need for war; “You have shown mastery with angels and men and prevailed.”

In general, the name Yisrael describes tzaddikim, the righteous, while the name Yaakov relates to beinonim – “intermediate men,” which is “the attribute of all men.”34 More particularly, within the Divine service of the ordinary man, the name Yaakov refers to our Divine service during the week, while the name Yisrael refers to our Divine service on Shabbos.35

Moreover, within the Divine service of the righteous themselves, there is a rung associated with Yisrael and a rung – in proportion to their level of righteousness – associated with Yaakov. Indeed, this is obvious from the Talmudic passage quoted at the outset, which states that even after Yaakov our Patriarch was given the name Yisrael, from time to time, the name Yaakov was used to refer to him even as an individual and not only to his descendants, the Jewish people as a whole.

Since every Jew, both beinonim and tzaddikim, possesses a level termed Yaakov, the Torah still refers to Yaakov by that name even after he has advanced to the extent that he has been renamed Yisrael. The name Yaakov still remains, because even afterwards, a Jew must carry out a type of Divine service that reflects the approach of Yaakov.

As mentioned above, the Torah states, “G‑d does not perceive sin within Yaakov, nor does He see struggle within Yisrael.” While the verse excludes “struggle” for Yisrael, it does not for Yaakov; Yaakov must confront struggle. The level of Yaakov involves an arduous, dangerous, and ongoing battle with the yetzer hara. Nevertheless, Yaakov has the inner strength to prevail in this struggle and remain free of “sin.” For every Jew is “the branch of My planting, the work of My hands in which to take pride.”36 He is “an actual part of G‑d.”37 As such, just as it is impossible for anyone to have power over G‑d, so too is it impossible for anyone to exert any authority over a Jew’s soul, if he resists. For a Jew always has the inner strength to be victorious in the struggle. Indeed, he has been assured that he will ultimately prevail, as it is stated,38 “No one will remain estranged from You.” And we have been promised,39 “All of Israel has a portion in the World to Come.”

This promise (like all concepts in the Torah) is relevant to our Divine service at present. The assurance that we will ultimately be victorious in the struggle should infuse us with strength and happiness. This strength and happiness will, in turn, facilitate the victory and hasten its coming. As my revered father-in-law, the Rebbe, would say:40 “A soldier... proceeds with a happy melody, although he goes to a place of danger.... And that transforms his mindset and causes him to be victorious.”

Based on the above, we can appreciate the implication of the liturgical hymn sung at the Melaveh Malkah meal on Saturday night,41 “Do not fear, Yaakov, My servant.”²⁴ As explained in Likkutei Torah, loc. cit.,²⁴ on Shabbos, the Jewish people are on the level of Yisrael. Then, there is no need for strenuous efforts to refine the world’s material substance.

As the Shabbos departs, however, Jews must once again make the transition to the level of “Yaakov, My servant,” resuming their mission of refining material entities in the six weekdays that follow. Therefore, every Jew is then assured from Above, “Do not fear, Yaakov, My servant”; he is told not to fear to descend to the level of “Yaakov, My servant.”

These words are more than a charge not to be fearful. They are empowering, providing a person with the strength to proceed without fear and carry out his Divine service with happiness. This happiness in turn makes the person’s task easier and hastens its completion, enabling him to see “generous recompense for his efforts”42 – including the ultimate reward, the coming of “the era which is all Shabbos and rest for life everlasting.”43

Likkutei Sichos, Volume 3, P. 795ff. (Adapted from a sichah delivered on Yud Shvat, 5718 [1958])