Parshat Vayishlach
Rabbi Avrohom Gordimer

Yaakov's name was changed to Yisroel right after the death of Rivkah. The Torah does not make this explicit, but it is the order of events in the simple reading of the text.

However, Targum Yonasan ben Uziel specifically adds (35:9) that Hashem's appearance to Yaakov to change his name was subsequent to Rivkah's death. Why does the Targum stress this fact? What is the connection between Yaakov's new name and the passing of his mother?

Unlike Sarah, whose service of God was demonstrable and openly expressed, Rivkah's primary spiritual contributions and religiosity were behind-the-scenes. Rivkah grew up with Besuel and Lavan, both of whom were wicked, yet she maintained her faith and piety while in their home. Later, Rivkah has to stealthily maneuver Yaakov to obtain his father's brochos (blessings), again without Yitzchak or Eisav knowing about it. When Rivkah thereupon heard of Eisav's plot to kill Yaakov and she needed to send Yaakov far away from Eisav, she did not reveal to Yitzchak the real reason for dispatching Yaakov to Charan; rather, she told Yitzchak that Yaakov had to go to Charan to find a worthy wife. Then, after Yaakov left home, Rivkah was isolated with a blind husband and the evil Eisav (see Ramban); her religious expression was so often kept within herself.

Yaakov's religious life followed that of his mother. He stealthily received the brochos, was forced to secretly run away from Lavan rather than confront him outright, then fled from Eisav and had to cover up his true intentions when Eisav finally approached. When Chamor, leader of Shechem, came with his son to strike a deal with Yaakov's family, they were unable to deflect him or triumph over him directly; rather, they had to concoct a scheme designed to weaken the inhabitants of Shechem and make it vulnerable. After the city of Shechem was marauded by Shimon and Levi, Yaakov and his household needed to again flee, this time from Shechem to Beis-El.

Similar to his mother, Yaakov was always compelled to act clandestinely rather than confront issues head-on, in the interests of protecting his values and his family. He was not an established force to be reckoned with, even though Hashem provided Yaakov with miraculous salvation throughout.

Upon being endowed with the title of "Yisroel", this all changed. Yaakov and his household finally did become a force to be reckoned with, and they rose to open greatness and authority in the general community. (This can be seen clearly from the position of prestige of Yaakov and his family in Parshios Vayeishev, Miketz and onward, until the enslavement.)

This is the connection between Rivkah's passing and the change of name to Yisroel. The era of being the fleeing underdog, as embodied by Rivkah's and Yaakov's roles, was over. Rivkah was forced to bear this status, as was Yaakov until his name was changed; the new period was to be one of establishment and growth, and Rivkah's passing thus coincided with the name change, representing the passing of the old era and state of affairs.

Immediately after Yaakov is named Yisroel, we read of the death of Rochel Imeinu. As explained in last year's d'var Torah on Parshas Vayishlach (click Archive link below), Rochel represents Bnei Yisroel in golus (exile), whereas Leah symbolizes the Jewish People in their land, in a state of redemption. The proximity of Rochel's death to Yaakov's re-naming is part of the general theme of Bnei Yisroel transforming from a fleeing, persecuted clan to that of an established authority. Rochel's role is that of supporting of her nation when they are exiled and on-the-run. She, like Rivkah, had to act secretly to uphold Torah, most notably when she stole Lavan's terafim-idols and had to make an excuse as to their whereabouts, as well as when Rochel secretly disclosed to Leah the signs to make upon her betrothal to Yaakov, so as to protect Leah from shame. These actions are quite similar to the stealthy deeds of Rivkah, all necessary to protect Torah and the future of her nation. On the other hand, Leah was the extrovert, as Rashi notes (34:1 from Medrash). As such, Leah, rather than Rochel, was the appropriate wife to accompany Yaakov in his new role and help forge the establishment of his family on new terms.

As we know, the mission and messages of Rivkah-Yaakov-Rochel as well as of Yisroel-Leah are both intrinsic to Klal Yisroel's destiny and identification. By narrating the stories of our ancestors, the Torah is providing prototypes to guide us in our daily and life-long dealings. May we merit to learn these lessons and soon again be established in the world under the name of Yisroel.

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