וַיִּסַּ֤ע יִשְׂרָאֵל֙ וְכָל־אֲשֶׁר־ל֔וֹ וַיָּבֹ֖א בְּאֵ֣רָה שָּׁ֑בַע וַיִּזְבַּ֣ח זְבָחִ֔ים לֵאלֹקֵ֖י אָבִ֥יו יִצְחָֽק׃ וַיֹּ֨אמֶר אֱלֹקִ֤ים ׀ לְיִשְׂרָאֵל֙ בְּמַרְאֹ֣ת הַלַּ֔יְלָה וַיֹּ֖אמֶר יַעֲקֹ֣ב ׀ יַעֲקֹ֑ב וַיֹּ֖אמֶר הִנֵּֽנִי׃ וַיֹּ֕אמֶר אָנֹכִ֥י הָאֵ֖ל אֱלֹקֵ֣י אָבִ֑יךָ אַל־תִּירָא֙ מֵרְדָ֣ה מִצְרַ֔יְמָה כִּֽי־לְג֥וֹי גָּד֖וֹל אֲשִֽׂימְךָ֥ שָֽׁם׃ אָנֹכִ֗י אֵרֵ֤ד עִמְּךָ֙ מִצְרַ֔יְמָה וְאָנֹכִ֖י אַֽעַלְךָ֣ גַם־עָלֹ֑ה וְיוֹסֵ֕ף יָשִׁ֥ית יָד֖וֹ עַל־עֵינֶֽיךָ׃
So Israel set out with all that was his, and he came to Beer-sheba, where he offered sacrifices to the God of his father Isaac. God called to Israel in a vision by night: “Jacob! Jacob!” He answered, “Here.” And He said, “I am God, the God of your father. Fear not to go down to Egypt, for I will make you there into a great nation. I Myself will go down with you to Egypt, and I Myself will also bring you back; and Joseph’s hand shall close your eyes.”
ויאמר יעקב יעקב אחר שאמר לו השם לא יקרא שמך עוד יעקב כי אם ישראל יהיה שמך היה ראוי שיקראנו בשם הנכבד ההוא וכן הוא נזכר בפרשה הזאת שלשה פעמים אבל קראו יעקב לרמוז כי עתה לא ישור עם אלקים ועם אנשים ויוכל אבל יהיה בבית עבדים עד שיעלנו.
Yaakov, Yaakov. Although he has been referred to as “Yisrael” several times in this portion, here Hashem calls him “Yaakov” to hint that he is about to go into exile, where his offspring will remain enslaved until they are redeemed.
Composed in Middle-Age Spain (c.1246 - c.1286 CE). Commentary by Rabbi Moses ben Nahman (1194–1270), commonly known as the Ramban. The Ramban lived in Spain until his move to Jerusalem toward the end of his life. His commentary reflects his love of Eretz Yisrael. He usually begins his comments with Rashi’s explanation and then expounds further with insights from Kabbalah and Oral Tradition. His comments include respectful criticism of Rashi, Ibn Ezra and Rambam.
ויאמר אלקים לישראל מה שאמר לו עתה היה בשביל היותו ישראל שיצטרכו בניו להשתרר על אויביהם בכנען:
ויאמר אלוקים לישראל, what He said to him at this time was due to Yaakov having become Yisrael. He would have to display qualities of leadership as his sons would have to deal with people who would challenge them
Composed in Bologna (c.1500 - c.1550 CE). Commentary on the Torah by Rabbi Ovadiah ben Jacob Sforno, a 16th-century Italian rabbi and physician.
יעקב יעקב. ...קראו יעקב ולא ישראל...משום דישראל משמעו בחינה גבוהה השייך ביחוד לאומה הישראלית שבא רק ע״י תורה ועבודה ומסולק מהליכות עולם של כל בני אדם. ויעקב הוא בבחינה פשוטה של כל אדם שמעשיהם הטובים מתאימים עם הליכות עולם.
Jacob, Jacob. ...He was called Jacob and not Israel...because the name "Israel" is an elevated name that is connected to the unity of the people of Israel, which comes only from Torah, service/work/worship, and is separate from all of the ways of the world. And "Jacob" is the name for all people whose good deeds are appropriate for the ways of the world.
Composed in Valozhyn (c.1840 - c.1880 CE). Written by Naftali Zvi Yehuda Berlin (1816-1893), also known as the Netziv, Haamek Davar is a commentary on the Torah. The commentary is mostly based on the Netziv’s Parashat Hashavua shiur in the Volozhin Yeshiva.