פּירוש אויף בראשית 32:28

?ויאמר ..מה שמך?, this question is only an opener for the dialogue that follows. We have several such examples, as in Genesis 3,9 where G’d asks Adam איכה?, “where are you?,” though He was perfectly aware of Adam’s whereabouts. Similarly, in Exodus 4,2 G’d asks Moses “what is this in your hand?,” knowing full well that Moses was holding a staff in his hand. Here too, Yaakov was well aware who the angel was seeing he had been sent to him specifically.

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.”