The expression “the acts of the parents are a sign to the children” (Maaseh Avot Siman L'Banim) originates from the teachings of Rabbi Moshé ben Nachman, also known as the Ramban or Nachmanides – a medieval Kabbalist and one of the greatest Sages of the world. Jewish history, who wrote a classic commentary on the Five Books of the Torah.
According to the Ramban and other Torah commentators, events in the lives of the Patriarchs of the Jewish People – Avraham, Yitzhak, and Jacob – anticipated the experiences of their descendants. Thus, the narratives of their lives, trials, and experiences documented in the Torah transcend simple historicity, serving as preludes and lessons for the Children of Israel throughout the millennia.
In the article “Jacob and Israel - The Two Names of Our Patriarch”, published in this issue, we explore the meaning of our Patriarch Jacob having two names. Unlike Avraham and Sarah, who underwent a name change, Jacob did not have his original name changed. Instead, he was given a new name, Israel, while also keeping his birth name, Jacob.
Among the three Patriarchs, Jacob is considered the progenitor of the Jewish People to a more significant degree than his father, Yitzhak, and his grandfather, Avraham. Jacob's distinction from the other two Patriarchs lies in the fact that all of his sons became founders of the Twelve Tribes of Israel, which together constitute the Jewish nation. On the other hand, Avraham and Yitzhak generated other children who gave rise to different nations. Thus, taking into account that “the acts of parents are a sign for their children”, Jacob's life – more than that of Yitzhak and Avraham – had a profound impact on the trajectory of the Jewish People that continues to this day.
In the article “Jacob and Israel - The Two Names of Our Patriarch”, we explore the concept – present in the Talmud, in midrash and in the works of Kabbalah – that a person's Hebrew name reveals his identity and influences his character and destiny. We explained that the third Patriarch was named Jacob because he was born holding his heel (in Hebrew, akev) of his twin brother, Esau. The name Jacob mirrors the essence of Jacob: his behavior was marked by akev – the heel – indicating that he used it to escape his enemies or allowed them to trample him.
Considering that the Torah is the Word of G-d, a book of Divine authorship – and not a mythological work –, it does not idealize the lives of its protagonists. In the Torah, Jacob is described as “a man of integrity, who dwelt in tents” (Genesis 25:27): a scholar who spends most of his time studying. He stands out as a spiritual and mystical giant, who dreams of a ladder that extends to the Heavens, through which angels ascend and descend to Earth. Jacob is also a prophet, who receives revelations from G-d in his dreams. As a devout, holy, and wise man, Jacob is on a mission to follow the paths of his father, Yitzhak, and his grandfather, Avraham.
And yet, Jacob – the man of faith, peace and integrity – faces numerous sufferings throughout his life. He is portrayed in the Torah as G‑d's suffering servant, a constant victim of successive tragedies. Much of his suffering is linked to his holiness and naivety. Jacob sought to avoid, at all costs, conflicts, direct confrontations and, especially, bloodshed. In many ways, he is the opposite of his twin brother, Esau, who is characterized by violence and hedonism – a hunter and warrior. Being twins, Jacob and Esau probably possessed similar physical strength. In fact, the Torah offers us a glimpse of Jacob's remarkable physical strength (Genesis 29): Upon arriving in Haran and heading to a well where he would meet his future wife, Rachel, Jacob comes across a large stone that covered him – a stone that would normally require the combined effort of several shepherds to remove in order to water their flock. However, upon seeing his cousin Raquel and falling in love with her at first sight, Jacob is overcome by such strength and determination that, alone, he manages to remove the stone from the opening of the well. This act, carried out without the need for assistance from shepherds, highlights Jacob's exceptional physical strength.
Therefore, it is difficult to understand why Jacob preferred appeasement to confrontation, despite his remarkable spiritual and physical strength. He consistently chooses to flee rather than confront. This is evident in the way he deals with his opponents. When Esau threatens to kill him, rather than confront his brother, Jacob follows his parents' advice and runs away from home. He heads to the house of his maternal uncle, Lavan, who lives in Haran – located in present-day Turkey.
During his long stay in Haran, Jacob is constantly deceived, exploited and humiliated by Lavan – his maternal uncle and father-in-law, but he never reacts. Lavan repeatedly deceives him, but Jacob continues to work loyally and honestly as his employee. However, when the sons of Lavan show open hostility against Jacob, driven by envy of his prosperity and accusing him of having become rich at their expense, Jacob decides to flee, as Haran has become a hostile and dangerous environment.
Jacob leaves Haran without informing Lavan, fearing his father-in-law's reaction. The way Jacob deals with the hostility of Lavan and his sons – just as he had done years before with Esau – is through flight. He chooses to avoid confrontation – trusting his “heel”, his akev – instead of facing the situation directly. However, returning home means meeting Esau again, who had sworn to kill him. On the eve of returning to his homeland, Jacob is apprehensive about the imminent confrontation.
Jacob's famous fight with the angel took place the night before his reunion with Esau. Faced with the impossibility of fleeing, Jacob is forced to fight. This battle represents a fight for your own survival. After a long night's combat, Jacob prevails over the angel. As a reward for his victory, he is given a new name. The angel blesses him, saying: “No, your name will no longer be Jacob, but Israel, for you have fought with an angel and with men and have prevailed.” (Genesis 32:29). The new name, Israel, reveals that Jacob underwent a profound transformation. Taking into account that a person's Hebrew name reflects his essence, the third Patriarch emerged from this struggle transformed. Jacob, formerly associated with akev – the heel – is now recognized as a warrior.
However, the new name, Israel, did not replace the name Jacob, but rather added a new appellation. Having two names meant that the Patriarch now possessed two distinct natures. In fact, even after being blessed with the name Israel, the father of the Jewish People continued to exhibit the characteristics of Jacob. Upon meeting his brother Esau again – and fearing a fatal confrontation – he opted for a conciliatory approach: he bowed to Esau seven times, demonstrating total submission. When dialoguing with Esau, Jacob referred to himself as his servant (Genesis 33:5) and even gave him generous gifts. However, after receiving the name Israel, Jacob undoubtedly transformed. Esau noticed this change when he met his brother again. Therefore, instead of acting hostile, Esau welcomed him with a kiss, and they were both moved. Regardless of the sincerity of this gesture – on which the Sages differ – it becomes clear that Esau found a brother very different from the one he had left behind more than two decades ago. Esau was always a warrior; now, his brother was too. The last time they saw each other, Esau's brother was known as Jacob; now, he was also Israel.
Jacob and Israel - The two identities of the Jewish People
The principle that “the acts of the parents are a sign for the children” suggests an interpretation of Jewish history from a theological perspective, especially through the Torah narratives about the Patriarchs, with a particular focus on the life of Jacob. Known also as Israel, the third Patriarch displays a duality of natures, symbolized by his two names. This duality is reflected in their descendants, the Jewish People, who manifest these characteristics in different intensities and contexts. The identity that Jews adopt – whether Jacob or Israel – is influenced by several factors. Generally speaking, when they find themselves in their homeland – whether in ancient Israel or in the modern State of Israel – they tend to collectively manifest the essence of their Patriarch as Israel. On the other hand, in the Diaspora, they tend to personify the Patriarch at the stage of his life when he was known exclusively as Jacob.
O Tanakh, especially in the books of the Early Prophets (Nevi'im Rishonim) -Yehoshua (Josue), Shoftim (Judges), shmuel (Samuel) e Melachim (Kings) – portrays the Children of Israel as formidable warriors. The military prowess of the Jews in the Land of Israel was notable both during the period of their sovereign rule and in subsequent centuries under foreign rule, such as the time of the Second Holy Temple in Jerusalem. Even under occupation, the Jews achieved a significant victory against the Syrian-Greek army, at the time considered a military superpower – a feat that is celebrated on the Feast of Chanukah. Although the Roman Empire eventually defeated the Jews militarily – due to internal divisions and spiritual failings among our people – Jewish resistance proved to be fierce and determined. Jewish uprisings, especially the Great Revolt (66-73 CE), which resulted in the destruction of the Second Holy Temple, and the Bar Kochba Revolt (132-136 CE), demonstrated the Jews' tireless struggle for independence and their resistance against Roman domination. The courage and military skill of the Jews left a lasting impression on the Romans, accustomed to suppressing rebellions. This recognition by one of the most powerful empires in history testifies to the indomitable spirit and remarkable legacy of Jewish warriors.
However, despite their military might, the Jews were eventually defeated by Rome. Similar to the Torah narrative, in which Jacob is forced into exile when he flees from his brother Esau, who threatens to kill him, Jacob's descendants were expelled from their homeland by Esau's descendants – the Roman Empire. This expulsion marked a fundamental change for the Children of Israel. Once a formidable military power whose name – Israel – evokes the image of a warrior, they have reverted to adopting the characteristics of their ancestor Jacob: a “man of integrity who dwelt in tents.” In the Diaspora, the Jewish People stopped acting as warriors, rededicating themselves to spiritual and intellectual development, just as Jacob had done.
Jacob's flight to Haran and his subsequent stay there for twenty years foreshadowed and symbolized the life of the Jewish People outside the Land of Israel for nearly two millennia. The experience of the Jewish Diaspora varied considerably, influenced by the historical period, place of residence and prevailing circumstances. There were brief moments of peace and prosperity, but also long periods of intense oppression and unspeakable horrors. However, one constant remained: just like Jacob in Haran, Jews in the Diaspora found themselves in exile as a tiny minority living among an often hostile majority, especially in Europe. Even though they possess remarkable capabilities – both spiritual and intellectual –, Jews often found themselves in vulnerable situations, unable to exercise full autonomy or define their own destinies.
Just as Jacob faced persecution and suffered unfounded accusations from his violent brother and dishonest uncle, the Jewish People have been the target of numerous falsehoods and nefarious allegations throughout history. Jacob's stay in the house of Lavan resulted in prosperity and blessings. However, as soon as Jacob accumulated riches, he was accused by Lavan's sons of having grown rich at their expense. This narrative reflects a recurring experience of Jews throughout the various diasporas: they consistently contributed significantly to the societies in which they settled, promoting notable advances in various fields. However, when they achieved success, they often faced resentment and accusations from the local population. These accusations suggested that Jews had accumulated wealth and power at the expense of others, echoing the false and unjust accusations leveled at Jacob.
As detailed in the article “Jacob and Israel – The Two Names of Our Patriarch”, Jacob's two greatest enemies – Esau and Lavan – resorted to lies and unfounded accusations to justify their hostility and violent intentions against our Patriarch. Just as Jacob was the target of falsehoods and slander, his descendants in the Diaspora faced a series of unfounded accusations, many of which persist to this day. The Jews were the target of contradictory allegations: sometimes described as capitalists controlling world wealth, sometimes as communists who coveted other people's money; considered prejudiced individuals who avoided assimilation, or as assimilators who rejected their own religion and traditions; labeled both as foreigners disloyal to the country that welcomed them and as people who had become too acculturated, losing their sense of national identity and their origin. Every type of lie, insult and defamation that humanity could conceive was directed against the People of Israel. Among the most nefarious accusations against the Jews in Europe were the blood libels, which alleged that they sacrificed Christian children to use their blood in preparing the Matzah to Passover.
This sustained campaign of anti-Semitic demonization, which propagated atrocious lies for more than two thousand years, paved the way for the horrors perpetrated by Nazi Germany. It was these falsehoods, accumulated over almost two millennia, that allowed the leaders of the Nazi Party to mobilize their population and countless collaborators for the genocide of European Jews, known as the Holocaust. This dark period in history, which resulted in the extermination of approximately two-thirds of Europe's Jewish population – six million Jews – at the hands of Nazi Germany and its allies, did not come out of nowhere. It was the culmination of long-standing anti-Semitic prejudices – a toxic combination of theological, political, social and economic falsehoods employed against Jews for nearly two thousand years. The preludes to the Holocaust were already established long before the Nazis rose to power. The genocide of European Jews was not an isolated episode, but rather the culmination of an ancient and deeply rooted hatred. To regard the Holocaust as an anomaly – as an aberration that could never occur again – is to ignore the historical patterns of anti-Semitism that prepared the ground for such a catastrophe. The Holocaust was, in fact, a tragedy foretold, and several Jewish leaders, including Ze'ev Jabotinsky, founder of Revisionist Zionism, had been warning of this possibility since the early 1930s.
Several Jewish scholars, including Elie Wiesel, interpret Jacob's struggle with the angel as a prophetic allegory of the Holocaust. The narrative describes Jacob “alone at night,” a metaphor for the isolation of the Jewish People during the Holocaust – a period in which they found themselves alone, abandoned by the international community. Elie Wiesel's choice of the title “Night” for his most striking book, which chronicles his experiences in a Nazi extermination camp, resonates deeply with the image of Jacob's solitary struggle, in which he faces an angel throughout the night, fighting for their own survival.
The outcome of Jacob's fight with the angel, who blesses our Patriarch with the new name, Israel, foreshadows the creation of the State of Israel. The narrative of how our Patriarch fought and defeated the angel, culminating in the transformation of Jacob into Israel, allows us to understand how a people that demonstrated vulnerability over two millennia transformed into a military power in just a few decades. Shortly after the Holocaust, the Jewish State established itself as one of the greatest military powers in the world. The explanation for this feat lies in the fact that we are not only Jacob – the man who uses his heel to avoid confrontation – but also Israel, the warrior who faces and overcomes those who threaten its existence.
In fact, the very name given to the newly founded Jewish State, Israel, anticipates the country's rise as a formidable military power, honoring the name's implication of struggle and resistance. This narrative arc, which ranges from profound vulnerability to empowerment, encapsulates the Jewish experience from the Holocaust to the founding of the State of Israel, reflecting a journey of survival, rebirth and reaffirmation of the identity of the Jewish People.
It is important to note that in the Torah narrative, the transformation and receiving the name Israel occurred just as the Patriarch was about to return to his homeland. His new name signals a profound change in his being, preparing him to face his brother Esau and claim his ancestral heritage. Similarly, during the 20th century – in the decades that preceded and followed the founding of the State of Israel – the Jewish People experienced a significant transformation, going from a nation largely focused on religious and academic issues to assuming the role of warriors. This metamorphosis was essential for them to regain their ancestral land and establish a solid defense.
The name “State of Israel” reflects its identity and essence, originating in the name of the Patriarch of the Jewish People and especially highlighting his role as defender and warrior. Therefore, attempts to dissociate the State of Israel from its Jewish identity are futile and meaningless. It is not possible to be against the Jewish State without being against the Jewish People. The name of the Jewish State, Israel, clearly highlights the intrinsic connection of the Jewish People with their ancestral land, reinforcing the identity of the State of Israel as undeniably Jewish.
The State of Israel and the Holocaust
Many people mistakenly believe that the State of Israel was created in response to the Holocaust. While it is indisputable that the Holocaust influenced some countries' support for the creation of a Jewish state, the foundations of the State of Israel had already been established decades before the genocide of six million European Jews.
Modern Zionism, a political movement dedicated to the establishment of a Jewish national state in the ancestral land of the People of Israel, began to take shape in the late 19th century among Jewish communities in Europe. Theodor Herzl gave a significant boost to this movement on the international stage, in 1896, with the publication of “The Jewish State”. In this work, Herzl argued that the founding of a sovereign Jewish state was the most effective remedy against the systemic anti-Semitism that prevailed in Europe.
It is therefore historically undeniable that modern Zionism preceded the cataclysmic events of the Holocaust. However, it is indisputable that the genocide of Europe's Jews had a critical influence on the ethos and in the defense policies of the State of Israel. The Holocaust serves as a permanent reminder that without defense and sovereignty, Jews are vulnerable to persecution, violence, and genocide. The Holocaust, which constitutes the darkest chapter in our history, taught that it is not enough for the Jewish People to only embody the religious, scholarly and peaceful attributes associated with Jacob, but also the bravery and strength of Israel. In a world marked, for millennia, by hostility towards the Jews, the Holocaust peremptorily demonstrated that the survival of the Jewish People requires a balance between these two identities. Thus, the establishment of the State of Israel represents not only national sovereignty and independence for the Jewish People, but also a profound commitment to ensuring its security and continuity.
A crucial factor that contributed to the tragic escalation of the Holocaust was the lack of a safe haven for Jews. Countries that could have saved many European Jews, including the United States, Canada, Argentina, and Brazil, imposed severe restrictions or completely denied entry to Jewish refugees, leaving them at the mercy of Nazi extermination. In response to this, the State of Israel established the Law of Return. Constituting one of the fundamental pillars of the Jewish State, the Law of Return guarantees any person of Jewish descent the right to immigrate to Israel. This law highlights Israel's commitment to acting as a refuge for Jews who face persecution or threats anywhere in the world. The Law of Return reflects a profound lesson learned from the Holocaust: the Jewish People cannot depend on any other nation, not even their powerful allies and friendly countries like the United States, to provide a safe haven in times of danger.
The Holocaust profoundly influenced the ethos of national security of the State of Israel, highlighting the need for the Jewish People not only to have a sovereign State, but also to ensure that it is strong and capable of defending Jews, both inside and outside its borders. The inaction of the international community during the Holocaust, including the Allies' refusal to bomb the railroads that took millions of Jews to the extermination camps, demonstrated unequivocally that the Jewish People cannot depend on any other nation for their defense. Thus, a central mission of the State of Israel is to prevent history from repeating itself by protecting Jews against existential threats.
The State of Israel is a fortress for the Jewish People, serving as their main shield against anti-Semitism, especially in its violent forms. Consequently, anti-Zionism – opposition to the existence of the State of Israel – is, by nature, anti-Semitic. Some people claim not to harbor hostile feelings towards the Jewish People, directing their opposition only to the State of Israel and defending the idea of its dismantling as a Jewish State. This attempt to dissociate the State of Israel from the Jews constitutes a cynical method of attacking the Jewish People without being categorized as anti-Semitic. Just as Jacob and Israel are two names of the same person – our Patriarch – making it impossible to attack one without attacking the other, the distinction between anti-Semitism and anti-Zionism – between Jews and Israel – is merely semantic.
Anti-Zionism and Anti-Semitism
If the objective of the modern Zionist Movement was to offer Jews a country that would serve as a refuge and guarantee them national sovereignty, then we can say that they were successful. However, if the movement's goal was to eliminate anti-Semitism worldwide – believing that once Jews had a country of their own, their enemies would stop hating them – they were deeply mistaken. Just as we know that Jacob and Israel are two names of the same person, so do our enemies. A name change will not fool them. Anti-Semites despise Jacob because they can trample on him, and they detest Israel because he stops them from doing so. Israel is Jacob's protector – and that is why many anti-Semites harbor a fervent hatred for the State of Israel, wishing for its destruction or, at the very least, for it to cease to be a Jewish State. A militarily robust Israel constitutes the barrier that prevents anti-Semites from annihilating all Jews.
The true goal of anti-Zionists is as pernicious as that of the Nazis: the extinction of the Jewish People. The enemies of the State of Israel seek its destruction – the dismantling of the fortress that ensures the protection of the Jewish People – because the absence of a Jewish State is a path that inevitably leads to Auschwitz. As Joe Biden, President of the United States, stated, “Without Israel, no Jew in the world would be safe.”
Without the State of Israel, the Jewish People would revert to a state of vulnerability, symbolized by the figure of Jacob – constantly under threats from figures like Esau and Lavan, who represent oppression, violence and existential threat. Thus, the existence of Israel as a Jewish State transcends the question of national identity and sovereignty, constituting a crucial safeguard for the security of the Jewish People. It is the State of Israel that prevents Jews from having to return to the condition of being merely Jacob, vulnerable to the designs of a world that has repeatedly demonstrated hostility against them and that, as recent events demonstrate, learned little or nothing from the Holocaust.
The Jewish People have only one State – called Israel – a country that bears the name of the father of our people. No amount of sophistry, misleading argumentation, or sophisticated semantics will alter the fact that the enemies of the State of Israel are enemies of the Jewish People. Whoever hates Israel hates the Jews, and vice versa. Sometimes the dual identity – Jacob and Israel – confuses some Jews and even allows our enemies to use sophistry to camouflage their anti-Semitism.
Since the founding of the State of Israel, many enemies of our people have tried to mask their anti-Semitism by using the term “Zionists” instead of “Jews”. After the tragic events of October 7, 2023 – Shabbat Shemini Atzeret/Simchat Torah –, the escalation of anti-Semitism around the world eliminated any doubts about the non-distinction between the Jewish People and the State of Israel. Nor should we Jews be deceived by anti-Semites who claim there is a distinction between the Jewish People and the State of Israel. Regardless of whether we live in Israel or the Diaspora, we, the Children of Israel, constitute a single people: an eternal nation, chosen by the eternal G-d of Israel to receive His eternal Torah and dwell in the Land of Israel – the eternal home of all Jewish, in all generations.