At a recent Friday night service, because the Torah portion for the week was about our forefather Jacob wrestling with an angel of God, our rabbi told us that Jacob is renamed Israel because Israel means “to struggle with God and to prevail.” And my inner voice woke up and said, huh?
My whole life I’d been taught that the name Israel means “to struggle with God.” Period. No prevailing included. The idea that to be Jewish means to welcome the struggle with God, and to always ask questions, without ever knowing if you will succeed or fail, or even focusing on success as a goal, has been essential to my sense of self as a Jew, and as a person overall. I don’t have to win, or be successful, in order to have a meaningful life; I just have to be willing to engage in the struggle.
But here was the rabbi saying that, no, we struggle and we prevail, and that’s what makes us the People of Israel.
So, of course, I had to look into this, and it turned out that we were both right. The traditional translation for the name Israel is “to struggle with God,” but when the angel tells Jacob about his new name, he says that Jacob is given this name because “he struggled with God and he prevailed.” So, the “prevailed” part of the name is silent, but implied.
I still couldn’t wrap my head around this sea change in what it might mean to be part of the nation of Israel, aka Jewish. Aren’t we supposed to be the underdogs? Hasn’t that been our identity and our history for, I don’t know, two millennia? What would it mean to suddenly see myself as a member of a group that, supposedly, always prevails? And why do I find that idea so incredibly uncomfortable?
I kept researching and was able to find an alternate translation for the name Israel: instead of “struggles with God” it could also mean “empowered by God.” But that translation felt even worse, because I’ve never felt empowered, by God or anyone else, and if my people is identified as those guys who are empowered by God, and I feel distinctly unempowered by God, doesn’t that make me an outsider even to my own group?
Of course, it’s a tiny bit silly to get so caught up in an argument about the meaning of a name given to one of my ancestors three millennia in the past. But I think we all do this. Whether it’s identifying with a bible story, or with a more recent ancestor, or with the stories our families have told us about ourselves, we find our identities in the stories we are told and we are often reassured by the shape they give to our lives.
I’m also thinking about this in relation to the current situation in the Middle East (if current implies the last century or so), where the stories of the Hebrew bible resonate not only with the Jews, and the Christians, but with the Muslims as well, who read their own retellings of stories from the Hebrew Bible in the Koran. It’s significant that Muslims traditionally see themselves as the descendants of Ishmael, the first-born son of Abraham in the Hebrew Bible, who is disinherited in favor of Isaac, his younger half-brother. In fact, this pattern of the older brother being disinherited in favor of the younger brother happens two times in a row, so it’s clearly a story that has resonated for a lot of people for a very long time. And in the second iteration, with the twins, Jacob and Esau, Jacob steals the blessing from his older brother, through trickery, rather than just benefiting from the prejudices of his parents, the way Isaac does.
It is not a coincidence, then, that given events that could have been interpreted in multiple different ways, many Muslims interpreted the return of the Jews to the land of Israel, and the decision of the United Nations in 1948 to divide the land of Palestine between the Jews and the Arabs, as the Jews receiving a blessing they did not deserve, whether through trickery or prejudice. And the Jews, viewing history through the lens of Jacob, continue to see ourselves as the underdogs, fighting for our small share against a stronger brother, despite having grown in strength and influence along the way. Obviously, this isn’t the only lens through which we all see these conflicts; it’s much more like a kaleidoscope where our lens keeps changing every moment and any one perspective is hard to hold onto for long. But breaking out of our old biblical roles, in order to see each other as we actually are in the present, becomes even more difficult when we are obligated to read and re-read these same stories on a regular basis.
It’s significant that, in those same stories, Esau becomes a successful landowner, despite seemingly losing his birthright to Jacob. In fact, when the brothers meet again, years later, Esau forgives his little brother, who is still struggling to forgive himself. That story is in there too, and could be a model for how to create a road towards peace. But for some reason, we remain stuck in the first half of the story. Or worse, we fall back into the earlier story, where neither Ishmael nor Isaac have much agency at all in creating their own life stories.
It interests me that even though Jews see Abraham, Isaac, and Jacob, equally, as our forefathers, it’s only the children of Jacob (the Israelites, or the children of Israel) who eventually become the Jews. Why doesn’t Jewishness extend to both sons of Abraham? Why aren’t we all called Abrahamites? Why does the Hebrew Bible insist on telling us about these stories of family ruptures to help us understand who we are?
There’s one more lesson in this story that seems relevant to me: when Abram and Sarai’s names are changed by God (each getting an H added, to symbolize the addition of God into their lives and selves), they become Abraham and Sarah, and their old names are never used again in the text. But after Jacob wrestles with the angel, and is renamed Israel, he is still called both Jacob and Israel in the text; both Jacob and Israel continue to exist, with neither one canceling out the other. And I can relate to that; I can relate to having internal conflicts, and being different at different times, and sometimes feeling empowered or imbued with God, and other times, not so much.
I think these stories stay with us because we are never finished struggling with God, or with ourselves. We are never done with our past, or with the parts of ourselves who have struggled and failed in one way or another. The hope is that we can also make room for newer parts of ourselves, parts who have wrestled with God and prevailed, and found that there is something better, stronger, and sweeter on the other side.
If you haven’t had a chance yet, please check out my novel, Yeshiva Girl, on Amazon. And if you feel called to write a review of the book, on Amazon, or anywhere else, I’d be honored.
Yeshiva Girl is about a Jewish teenager on Long Island, named Isabel, though her father calls her Jezebel. Her father has been accused of inappropriate sexual behavior with one of his students, which he denies, but Izzy implicitly believes it’s true. As a result of his problems, her father sends her to a co-ed Orthodox yeshiva for tenth grade, out of the blue, and Izzy and her mother can’t figure out how to prevent it. At Yeshiva, though, Izzy finds that religious people are much more complicated than she had expected. Some, like her father, may use religion as a place to hide, but others search for and find comfort, and community, and even enlightenment. The question is, what will Izzy find?
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