Tafsiran yang Mengutip untuk Yeremia 46:27

Rabbeinu Chananel explains that the name Israel which G’d bestowed on Yaakov was in addition to the name Yaakov which Yaakov retained. The word עוד in our verse means “only, exclusively.” The correct translation of our verse is: “your name will no longer be Yaakov exclusively, but your name will (also) be Israel.” We find something analogous to this in Jeremiah 3,16 לא יאמרו עוד ארון ברית ה’, “they will no longer refer to the ark of G’d as the only location where G’d can be found, etc.” but the whole of Jerusalem will be so designated.” They will refer to the whole of Jerusalem as כסא ה’, “the throne of the Lord.” Similarly, here; the words כי אם ישראל יהיה שמך, “but Israel shall be your name, i.e. sometimes you will be referred to as “Yaakov,” other times as “Israel.” This is precisely what the prophet had in mind in Isaiah שמע אלי יעקב, ישראל מקוראי. We find something similar in Isaiah 46,28 אל תיראי עבדי יעקב, ואל תחת ישראל, “do not fear My servant Yaakov, do not be scared Israel.”

לא יקרא עוד שמך יעקב כי אם ישראל יהיה שמך. The meaning of G’d adding the name “Israel” to Yaakov’s existing name is hinted at by the word עוד, “more, yet, still.” The verse is not saying that the name "Yaakov" will no longer be used, but rather that it will not be used exclusively. The verse means: “your name will no longer be called Yaakov only, rather Israel will be your name,” meaning both Yaakov and Israel. We find a similar construction in Jeremiah 3:16, לא יאמרו עוד ארון ברית ה', “They shall no more say, ‘The Ark of the Covenant of the Lord,’” meaning they will not refer only to the Ark as the dwelling place of G’d’s presence. Rather, Jerusalem itself will become the locus of His presence. This is alluded to in Isaiah 48:2, בעת ההיא יקראו לירושלים כסא ה', “At that time they shall call Jerusalem ‘the throne of the Lord.’” This is also the meaning of the prophet in the same chapter (Isaiah 48:1), שמע אלי יעקב וישראל מקוראי, “Hearken unto Me, O Jacob and Israel, My called.” Similarly, we find in Jeremiah 46:27 ואתה אל תירא עבדי יעקב ואל תחת ישראל, "But fear not thou, O My servant Jacob, and be not dismayed, O Israel.”

A kabbalistic approach to the statement that “Yaakov our patriarch did not die.” Yaakov’s attributes were not of the usual kind, i.e. that every virtue has its negative counterpart. Usually, the more extreme someone is in the practice of a particular virtue the greater the contrast with people practicing the opposite. When we look at scales we find that the more we depress one side, the higher the other side rises. This seems to be a law of nature. In human society there is a similar phenomenon. Extremes of one kind are usually counterbalanced by extremes on the opposite side. In a certain sense life therefore is the opposite of death. Yaakov who pursued the golden mean in his outlook on life and in his conduct, did not need to die as he did not need to “balance the scales.” The same did not apply to Avraham and Yitzchak respectively. The former’s life concentrated almost entirely on involvement on behalf of his peers, whereas the latter’s concentrated almost entirely of perfecting his own personality. As a result of this balance in Yaakov’s life there was no need for him to achieve such a balance of either his body or soul posthumously, as do the souls and bodies of ordinary people.
This “body” of Yaakov which remained “alive,” was what is called the “second body,” something very diaphanous, not like the “body” that we normally think of. This “second” body serves as clothing for the soul and is therefore not something merely allegorical. According to tradition such a “second” body clothes the soul either once a week on Sabbath eve to the end of the Sabbath, or from the onset of the Day of Atonement until its end. During the rest of the year this “body” floats around in the atmosphere at the direction of G’d. It becomes visible to those whom G’d has taken a liking to. Yaakov’s “first” body, i.e. the kind of body he had in common with everyone else, was embalmed and buried in normal fashion just as the Torah writes, and as the Rabbi in Sotah called out when he was told of the fact that Yaakov did not die. This Rabbi had referred to the “first” body, whereas his colleague had referred to Yaakov’s “second” body. The first Rabbi then told him that he had not come to his conclusion on his own, but had derived it from the verse (Jeremiah 46,27) “Here I am going to deliver you from far away, your folk from their land of captivity; and Yaakov again shall have calm and quiet, with none to trouble him.” The fact that Jeremiah addresses both Yaakov and his descendants in the same breath indicated to the first Rabbi that Yaakov was still alive. Jeremiah addressed the “second” body of Yaakov which I have mentioned.