What's in a Name?
Parshas Vayishlach 2024 : Yaakov, Yisroel, Yeshurun- Torah study and a nomenclatural triad
“Thus said Hashem…Your Creator who has helped you since birth: Fear not, My servant Yaakov, Yeshurun whom I have chosen.” - Yeshaya 44:2
“We are Your people…the community of Jacob, Your firstborn, [whom]—because of Your love for him and Your joyous delight in him— You named him Yisrael and Yeshurun.” - Tanna D’Bei Eliyahu 21
When Yaakov first emerged into the world gripping his brother’s heel, he was known by that name alone. In this week’s Parsha, he gains the name Yisrael, born of his struggle with the angel. Finally, in Sefer Yeshaya, Ya’akov is called Yeshurun, giving us a tripartite name for the third of the Avos. The Kozhiglover explains how this nomenclatural edifice, built on the foundation of the core identity “Yaakov”, expresses the power of Torah Learning.
The first description of Yaakov is as “the man who dwells in tents”. Unlike his twin, the field-traversing man of violent action, Yaakov remained inside, preferring the sealed and pristine environment of study. From the beginning, his dedication and identity surrounded the pursuit of Divine wisdom. The Tanna Devei Eliyahu explains that the two later names, are rooted in the love and delight that Hashem has for Yaakov. the Kozhiglover explains that the two later names express the outgrowth of Yaakov’s core commitment into two distinct modes of learning: Basic Torah study and Chiddushei Torah.
“Because of your love for him… you called him Yisroel.”: This name corresponds with basic Torah study and is rooted in the feeling of love. Yisroel comes from the root “Sarisa/struggle.” To commit to Torah, one must turn his back on something that he “loves” by instinct: Kina, Tayvah & Kavod, and all the other illusory prizes offered by the Yetzer Hara. In that struggle, to spurn that which is beloved in this world and to embrace that which is beloved by Hashem, one creates, K’mayim Panim Al Panim, an outpouring of love from Hashem. After Yaakov battled the Sar Shel Eisav, the Yetzer Hara itself, and ultimately emerged victorious, he earned the moniker that expresses an eternal bond of Divine love.
“[Because] of Your joyous delight in him… you called him Yeshurun”: This name corresponds with Chiddushei Torah and is connected to joy. There is a unique pleasure one takes in a novel idea in Torah, discovered via his own hard work and ingenuity. The Kotzker used to say that there is no greater source of delight in Heaven than those who say Chiddushei Torah. The Pasuk in Tehillim says “...U’Liyishrei Lev Simcha-and for the upright of heart, joy” Yashar and Yeshurun share a common root, expressing the ultimate in Divine joy, the delight that Hashem takes in our novel achievements in Torah. In the Zohar’s description of the Ushpizin, Yaakov is referred to as the “Reisha D’Chedvasa/ The Head of Joy” Because of his Chiddushei Torah, he was granted the name and power of Yeshurun, to be made into one of those upright ones who can experience true happiness in this world.
The Kozhiglover concludes that we can follow the model of Yaakov/Yisroel/Yeshurun and merit First we must make that initial commitment, to transform ourselves, each on our own level, into a Yoshev Ohalim. Then, via the struggle of basic Torah study, we will be able to defeat our Yetzer Hara, to merit Divine Love. Finally, through the revelation of our own unique, undiscovered gems of Torah wisdom, we become vessels to experience the most profound joy imaginable.
-Adapted from Eretz Tzvi Al Hatorah, Parshas Vayishlach # 3 (5686/1925)
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LAST YEARS DVAR TORAH:
“...This is what you should say to my master, Eisav. Your servant, Yaakov says, I lived as a stranger with Lavan: I have become neither a prince nor other person of importance but merely a sojourner. It is not worth your while to hate me on account of the blessings [I received] from your father… ” - Rashi, Bereishis 32:5
How could Yaakov claim that Yitzchok’s Bracha had not been fulfilled? Wasn’t he currently standing at the head of an expansive household of family and servants as well as massive flocks of livestock? The Kozhiglover explains that this statement of Yaakov was not a denial of what he had, but rather an explanation for why he had taken the birthright and blessings from Eisav in the first place. It was a continuation of their conversation from Parshas Toldos, where each of their worldviews informed their decision about the birthright.
To receive bounty in the physical world can be a blessing or a curse. Money and success, more often than not, seem to trigger a slide into decadence and self-destruction. What is the key to utilizing these gifts in the proper way?
In Yaakov’s view, the secret lies in a person’s self perception. If he views himself as a sojourner in this world, someone passing through on his way to an ultimate destination, then his attitude to the world around him will be totally different. He will try to utilize everything in Olam Hazeh for a higher purpose. He will not get lost in the black hole of physicality for its own sake, but will tap into the latent dimensions of eternity that exist within the physical world. In this way, the “goodness” of the physical world becomes truly good, when it is transformed into the currency of the sojourner's ultimate destination.
However, one who views himself as a full-fledged citizen of the physical world, begins to ignore the ultimate destination and believe that Olam Hazeh is the only reality. Since Olam Hazeh is the last stop on the line, he will relate to physicality for its own sake, and will try to find “goodness” only through pleasure & acquisition. In this approach, the “goodness” of the physical world is actually a hellish trap, a miserable hamster wheel of unfulfilled desire and disappointment.
Yaakov’s message to Esav was that he shouldn’t be jealous of the blessings of bounty that he had received, because for Esav, the blessings would have been a curse. Esav’s nature would not have allowed him to relate to Olam Hazeh with an eye towards Olam Haba. Having ultimate access to the physical world would only have driven Esav to even deeper levels of degradation and self-destruction.
The Chofetz Chaim famously explained the simplicity of his furniture-less home with this same idea: we are mere travelers in this world, headed towards an ultimate destination. This attitude is an essential one, no matter which tax bracket one finds themselves in. The truth of every element in this world is to be found in its utilization for a higher purpose, not in the thing itself. Money, success, influence and power can only be “good” when they are viewed with the savvy, forward-thinking perspective of the sojourner.
Adapted from Eretz Tzvi Al Hatorah, Parshas Vayishlach # 2 (5685/1924)