Throughout the generations of Jewish history, Jews have been referred to as “B’nai Israel”, the children of Israel, the second name given to Jacob. Yet, when we think about the gedolim (great people) of the Bible, it is natural to wonder why, of all the leading figures, we are still referred to as the children of Jacob and not the children of Abraham, Isaac, or even Moses. Although Jacob is known as one of our forefathers, he is certainly not the most well known one or even the most accomplished one. Would it not be more fitting to be known as having come from those people whose contributions to the Jewish people were the most profound?
One of my teachers, Rabbi Daniel, a leading scholar in modern Judaism, once shared with me an explanation rooted in this week’s Torah portion, Parashat Va-Yishlach that helps understand why B’nai Israel is indeed a fitting label for the generations of Jewish people that have followed since the time of the Bible.
The Torah portion begins with Jacob and Esau still estranged from one another. After a long battle of sibling rivalry and deception, the brothers are ultimately reunited, but not without some reticence and caution from both Jacob and Esau. Prior to their reconciliation, however, the Torah records Jacob’s flight when he thought Esau was trying to kill him.
“That same night he arose, took his two wives (Rachel and Leah), his two maidservants and his eleven children (not all his children have been born by this point of the story), he crossed the Jabbok (river)… Jacob was left alone and a man wrestled with him until the break of dawn. When he (the angel) saw that he had not prevailed against him, he wrenched Jacob’s hip at its socket, so that the socket of his hip was strained as he wrestled with him. Then he (Jacob) said: “Let me go, for dawn is breaking”. But he answered, “I will not let you go unless you bless me.” He (angel) said to him, “What is your name?” He replied, “Jacob.” He (angel) said, “Your name shall no longer be Jacob, but Israel, for you have wrestled with God and man and have prevailed.” Genesis 42:23-29
The word Israel literally means “one who struggles with God”. In defining the Jewish people, the Torah names our people after the one who struggles with God. Rabbi Gordis explains that the Torah does not name the people after Abraham, perhaps as a result of his willingness to sacrifice his son, Isaac. Nor does the Torah name the Jewish people after Isaac, the weaker, more accommodating son who was almost sacrificed on the altar and who continues the pattern of submission throughout his life. Rather, he explains, the Torah suggests that the true descendants of Israel are those who follow Jacob - those who struggle while on their own journey.
The essence of being Jewish is not about blind faith in God, nor is it about absolute certainty, but rather it is about struggle – with ourselves and with God. This understanding suggests an ongoing process and dialogue in our relationship with God. Our tradition is meant to engage us in an ongoing debate. When we struggle are we able to question, doubt, think and process. It is through this type of journey that we are ultimately able to have a relationship with God that includes knowing God and encountering God. So, it seems to me that it IS the Jewish way to have moments in which we wonder about or even doubt.
Being Jewish does not mean shutting down our basic need to question and wonder. Quite the opposite, in fact. No matter where we may be in our relationship with God today, the challenge for each of us is to embark on the journey and to struggle with that which we find difficult or unsettling so that tomorrow we are in a different place.
On this Shabbat, I pray that each of us finds the strength and courage to struggle with God, and ultimately claim our place as part of B’nai Israel.
Shabbat Shalom