New Or Improved
The Patriarch Abraham was originally named Abram. Before Abraham could father a child, G‑d changed his name by adding just one Hebrew letter, hei. Now, and for all times, he was to be known as Abraham, and not Abram. Indeed, the Talmud states that it is a violation of the Torah to continue to call Abraham by his original name.
This is in stark contrast with the third Patriarch Jacob, whose name was also changed by G‑d to Israel. Yet, we still refer to him as Jacob. Why isn't it forbidden to use the original name Jacob?
The Talmud answers this question by noting that the Torah itself continues to use the name Jacob, even after it was changed to Israel, whereas Abraham's original name never appears again in the Torah.
But, this just begs another question: Why does the Torah continue to use the name Jacob, but yet insists on dropping the name Abram?
The Toshpot commentary gives the following explanation: When Abraham's name was altered from Abram to Abraham it was not a new name, but a modified name. Hence the original name was dropped. The name Jacob, by contrast, was not altered. The new name Israel he was given was an entirely new name. Hence the original name was not dropped since it had not undergone changes.
On the surface, one could have made the opposite case. A new name represents an entirely new identity, whereas a modified name leaves room for the previous identity. Why is it that modifying a name is a more powerful rejection of the original name than giving someone an entirely new name?
The answer to this question can provide us with a glimpse into the way we look at our own development in life. There are forms of development and maturation that come in increments. One would be hard pressed to identify the day that one graduates form immaturity to maturity. It is a seamless transition. The new attitude and character is not an abrupt change from the past. It fits into our earlier mold.
Conversely, there are times when we make drastic changes and chart new directions in our lives. Even after we develop this new image, we still retain our original identity.
To use a simple example: One can be a physician and then become a lawyer. The new profession dos not negate their earlier one. One would certainly not be insulted if they were reminded of their first career.
However, the same physician who improves his technique and increases the number of patients he heals, for example, would not want to be identified and reminded of his inferior performance at an earlier age.
On a deeper level, it is not just the shame of being associated with a lower level of achievement and maturity that makes one want to shed their original name and identity. The very fact that one grows into something more sophisticated proves that this - and not their earlier unsophisticated level - is who they truly are. The new level is not superimposed on them. It is just a matter of time for this mature level to manifest itself.
When a person changes directions in life, however, the new direction is not necessarily an outgrowth of their previous existence and it is not necessarily an exclusive reflection of who they are. It might have been acquired from outside of our own experiences and inner form; and that we can add on to our stature. It doesn't negate our previous essence; it enhances it.
Abraham and Abram represent stages in Abraham's development. The additional hei, our Sages tell us-alludes to Abraham's moral growth. The letter hei, numerically five, represents how Abraham gained absolute control over the five final organs of his body that were previously not totally under his control. The Abraham persona negated the Abram persona, who lacked that level of discipline. Abraham doesn't backslide into Abram, for this was the realization of his true potential.
Jacob and Israel, on the other hand, represent two different directions and talents that are not mutually exclusive. Jacob is the talent of coping with the material world, and Israel is the challenge of being in a spiritual environment. Jacob is the ability to be a follower and Israel is the talent of leadership. Jacob is the weekday Jew, and Israel is the Sabbath Jew.
Even after acquiring the name and status of Israel, we still retain and cherish our Jacob status because Judaism wants us to acquire the paradoxical traits of being involved in our material world, while rising to greater spiritual heights; being a follower and a leader; a weekday Jew and a Sabbath Jew.
When we survey Torah literature concerning the Messianic Age, it seems that that era will enjoy both of these features: Abram's transformation into Abraham and Jacob's acquisition of the second name Israel. On the one hand, Moshiach will usher in a New Age that is radically different from the present era of exile.
But there will also be changes that will be incremental ones; changes that will involve our gradual maturation, whereby one level fits comfortably into the lower one, as if it was always there.
Thus, the Messianic Age will enjoy the best of both worlds. On the one hand, we will go through a spiritual maturation process and grow to heights that we will recognize as something that was always who we were. On the other hand, we will acquire new approaches and talents that will complement the ones we had prior to the onset of the Messianic Age.
Moshiach Matters
In this week's Torah portion we read, "A star shoots out of Jacob and a scepter rises out of Israel" (Num. 24:17) Although one passage in the Jerusalem Talmud states that this verse refers to Moshiach, another interprets it as referring to every Jew. This seeming contradiction is resolved by the Baal Shem Tov, who said that every Jew contains within him a spark of the soul of Moshiach. Furthermore, this spark is more than just a latent aspect; every Jew is able to bring that spark out into the open, bringing about the actual manifestation of Moshiach by means of Torah and mitzvot (commandments), which effect a purification and refinement of the physical world. This will be achieved in macrocosm with the coming of Moshiach, who will reveal the world's goodness and holiness.
