ויקרא שמו יעקב—הַקָּבָּ”ה
AND HE CALLED HIS NAME JACOB — The Holy One, blessed be He [thus named him].
ספורנו בראשית פרק כה
(כו) ויקרא שמו יעקב . ישאר בעקב ובסוף כי זה הורה היות ידו אוחזת בעקב אחיו שכבר אמרו ז"ל האל יתברך קרא לו כן כי אמנם הוא ישאר אחר כליון כל האומות כאמרו כי אעשה כלה בכל הגוים... ואתך לא אעשה כלה (ירמיהו מו, כח):
Seforno-Genesis 25:26
"And he named him Yaakov." He will remain at the heel ("ekev") and at the end, because it is taught that his hand held onto the heel of his brother, for the sages have already said that G-d called him this because he will certainly remain after the destruction of all the nations. Prooftext: "I will make an end of all the nations... but I will not make an full end of you." (Jeremiah 46:28)
(א) לא יעקב לֹא יֵאָמֵר עוֹד שֶׁהַבְּרָכוֹת בָּאוּ לְךָ בְּעָקְבָה וּרְמִיָּה כִּי אִם בִשְׂרָרָה וְגִלּוּי פָּנִים...
(1) לא יעקב- It shall no longer be said that the blessings came to you through deceit and trickery, but through noble conduct and in an open manner...
האמונה והבטחון לרמב"ן פרק טו
שאמר הכתוב לא יעקב יאמר עוד שמך וגו'...כלומר לא יאמרו עוד שקבלת הברכות במרמה אלא בשררה ודין. וכן לא יאמרו שרמית את לבן כי אם באמת ובתמים עשית מה שעשית. אלו הם הענינים שבשבילם נתנה מדת האמת ליעקב.
Faith and Trust by Ramban, Ch. 15
(On Yaakov's trait of truthfulness)
As the verse says, "Your name shall no longer be said, 'Yaakov'"... that is to say, they will no longer say that you received the blessings by trickery, but rather, by nobility and lawfully. And similarly, they won't say that you tricked Laban, but rather did what you did with truth and purity. These are the issues for which the trait of truthfulness was given to Yaakov.
Rav Samson Raphael Hirsch- Genesis 32:29
"Lo ye'amer" (it will no longer be said), not "lo yikarei" (it will no longer be called): thy name shall no longer have the meaning, be explained as "the one who is destined to hold on to the heel." Not, it shall no longer be called (he only received the name Israel later on, from G-d, 35:10), but the name Jacob itself shall be understood as Israel. Israel: (from Sara, one of the aspects of ruling, that of being superior, greater) means literally, G-d is the All-Conquering One. Who is superior to everything else in Power and Greatness, and here the angel (the genius of Esau I.L.) declares that the truth is to be what the meaning of the condition which is expressed by Yaakov. Only when a Yaakov, one who, to all outward appearances, is under the heel of all others, obtains the victory over the most vicious attacks of enemies fully equipped with all material means, does this victory show the existence of a spiritual power which outweighs all material might and power. It shows the existence of an Almighty G-d, Who reveals Himself just in the victorious endurance of this outwardly weak opponent, so that Yaakov is just therein to be regarded and understood as Yisrael.
(א) קְדֹשִים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, עַד שֶׁלֹּא בָּרָאתִי עוֹלָמִי, הָיוּ מַלְאֲכֵי הַשָּׁרֵת מְקַלְּסִין אוֹתִי בָּכֶם וּמְקַדְּשִׁין אֶת שְׁמִי בָּכֶם, וְהָיוּ אוֹמְרִים: בָּרוּךְ ה' אֱלֹהֵי יִשְׂרָאֵל מִן הָעוֹלָם וְעַד הָעוֹלָם.
כֵּיוָן שֶׁנִּבְרָא אָדָם הָרִאשׁוֹן, אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם, זֶהוּ שֶׁאָנוּ מְקַלְּסִין אוֹתְךָ בִּשְׁמוֹ. אָמַר לָהֶם: לֹא גָּנַב הוּא זֶה, שֶׁנֶּאֱמַר: וַתֹּאכַל מִן הָעֵץ (בראשית ג, יז). בָּא נֹחַ, אָמְרוּ לוֹ: זֶה הוּא. אָמַר לָהֶם: זֶה שִׁכּוֹר הוּא, שֶׁנֶּאֱמַר: וַיֵּשְׁתְּ מִן הַיַּיִן וְגוֹ' (שם ט, כא). עָמַד אַבְרָהָם, אָמְרוּ לְפָנָיו, זֶה הוּא. אָמַר לָהֶן, זֶה גֵּר הוּא שֶׁיָּצָא מִמֶּנּוּ יִשְׁמָעֵאל. עָמַד יִצְחָק, אָמְרוּ לְפָנָיו, זֶה הוּא. אָמַר לָהֶן, אוֹהֵב הוּא לְשׂוֹנְאַי, שֶׁנֶּאֱמַר: וַיֶּאֱהַב יִצְחָק אֶת עֵשָׂו (שם כה, כח). כֵּיוָן שֶׁבָּא יַעֲקֹב, אָמְרוּ לְפָנָיו, זֶה הוּא. אָמַר לָהֶן, הֵן. וְכֵן הוּא אוֹמֵר, לֹא יִקָּרֵא שִׁמְךָ עוֹד יַעֲקֹב, כִּי אִם יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ (שם לה, י), וְנִקְרְאוּ כָּל יִשְׂרָאֵל עַל שְׁמוֹ.
בְּאוֹתָהּ שָׁעָה קִדֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל לִשְׁמוֹ, שֶׁנֶּאֱמַר: יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר (ישעיה מט, ג). אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, הוֹאִיל וְנִקְדַּשְׁתֶּם לִשְׁמִי עַד שֶׁלֹּא בָּרָאתִי הָעוֹלָם, הֱיוּ קְדוֹשִׁים כְּשֵׁם שֶׁאֲנִי קָדוֹשׁ, שֶׁנֶּאֱמַר: כִּי קָדוֹשׁ אֲנִי. לְכָךְ נֶאֱמַר: קְדֹשִׁים תִּהְיוּ...
"You shall be holy because I am holy," said G-d to Israel. "Before I created my world, the ministering angels were praising me about you and sanctifying my name with you, and were saying, 'Eternally blessed is G-d, the G-d of Israel.'"
Since Adam was created, the ministering angels said before G-d, 'Master of the world, is this the creation with whose name we praised you?' I said to them, 'No, he is a thief, as it says (Gen. 3), 'And he ate from the tree.'' When Noah came, [the angels] said, "This is he"; He said to them, 'This is a drunkard, as it says (Gen. 9), 'And he drank of the wine.'" When Avraham stood, they said before [G-d], "This is he"; He said to them, "The nation of Ishmael came out of him." When Yitzchak stood, they said before [G-d], "This is he"; He said to them, "He loves those who hate me, as it says (Gen. 25), 'And Yitzchak loved Esav.'"
Once Yaakov came, they said before [G-d], "This is he"; He answered, "Yes," and so he said (Gen. 35), "You name shall no longer be called Yaakov, but Israel will be your name." And all of Israel was called by his name.
At that moment, G-d sanctified/betrothed Israel for himself/his name, as it says (Is. 49), "Israel, through whom I will be glorified,"—G-d said to Israel, "Since you were sanctified for my name (betrothed to me) before I created the world, you were holy like I am holy, as it says (Lev. 19) "Because I am holy," therefore it said, "You shall be holy."...
NOTE: The only major event in between Yaakov's fight with the "man" who tells him that his name will change (and the encounter with Esav that the fight interrupts) and the point at which Hashem actually changes his name is the rape of Dinah and its aftermath.
Rav Samson Raphael Hirsch- Genesis 34:7
The men's feelings were affected in two ways. By etzev, the painful feeling of forcible renunciation, of having to give something up, loss. Their pure, innocent Dinah was no longer there, that they had lost even if they would succeed in getting back out of the hands of Shechem. That was one way they felt, their personal feeling toward their lost sister. Then the wicked deed "yichar lahem meod," filled them with fiery indignation, for Shechem had disgraced--"nivala asah"-- ISRAEL in violating a daughter of JACOB. (Nivala- naval, naphal, etc., all designate the same conception in various spheres, ruin, rubbish, the withering of leaves, weakening of forces, death of animal life, death of moral forces, in general, a previously healthy strong being going to ruin.—Hence nivala, an act showing complete moral degeneration, a disgraceful act. Also an act which presupposes the complete unworthiness of that on which it is exercised [Note: prooftexts omitted].
Jacob, the weak defenseless family—that it found out at this first clash with other nations—can only be safe by recognition of its moral, spiritual nobility, which is what, just in its material weakness, makes godliness victorious, and makes Jacob, Israel. But here, this quality was disregarded, killed, otherwise this would not have happened, Shechem would not have dared to treat the daughter of a citizen in this manner, infringing the rights of a respectable community, only because she was a "Jew-girl," a bat Yaakov, could it have happened. That affected them deeply. That they had to go through the world forfeiting the strong "ligament of firm stepping" had just been impressed on them. But they were immediately to find out that cases could arise, as here, where it was a question of saving purity and morality, where one could wish to take the sword out of Esau's hands into one's own...
(יט) וַתָּ֖מָת רָחֵ֑ל וַתִּקָּבֵר֙ בְּדֶ֣רֶךְ אֶפְרָ֔תָה הִ֖וא בֵּ֥ית לָֽחֶם׃ (כ) וַיַּצֵּ֧ב יַעֲקֹ֛ב מַצֵּבָ֖ה עַל־קְבֻרָתָ֑הּ הִ֛וא מַצֶּ֥בֶת קְבֻֽרַת־רָחֵ֖ל עַד־הַיּֽוֹם׃ (כא) וַיִּסַּ֖ע יִשְׂרָאֵ֑ל וַיֵּ֣ט אָֽהֳלֹ֔ה מֵהָ֖לְאָה לְמִגְדַּל־עֵֽדֶר׃ (כב) וַיְהִ֗י בִּשְׁכֹּ֤ן יִשְׂרָאֵל֙ בָּאָ֣רֶץ הַהִ֔וא וַיֵּ֣לֶךְ רְאוּבֵ֔ן וַיִּשְׁכַּ֕ב֙ אֶת־בִּלְהָ֖ה֙ פִּילֶ֣גֶשׁ אָבִ֑֔יו וַיִּשְׁמַ֖ע יִשְׂרָאֵֽ֑ל (פ) וַיִּֽהְי֥וּ בְנֵֽי־יַעֲקֹ֖ב שְׁנֵ֥ים עָשָֽׂר׃
(19) Thus Rachel died. She was buried on the road to Ephrath—now Bethlehem. (20) Over her grave Jacob set up a pillar; it is the pillar at Rachel’s grave to this day. (21) Israel journeyed on, and pitched his tent beyond Migdal-eder. (22) While Israel stayed in that land, Reuben went and lay with Bilhah, his father’s concubine; and Israel found out. Now the sons of Jacob were twelve in number.
Rav Samson Raphael Hirsch- Genesis 45:28, but referring to 35: 19-22
From the day Yosef separated from him up until now--with one single exception when he pulled himself together to make a decision and mastered his doubts--he was always referred to as Yaakov. Thus, above in 35:10, when he was in pain and grief over the death of Rachel, it says "vayitzav Yaakov," and then, after he had plucked up his heart and resumed courage, it at once in verse 21 says "vayisa Yisrael."
English
שפת אמת בראשית פרשת וישלח
לא יעקב יאמר עוד שמך כו' כי שרית כו'. וב' שמות אלו זכו בהם בני ישראל. והם בחי' הגוף והנשמה. כי צריך כל אדם לתקן הגוף עד שיחול עליו כח נשמתו ואז נק' ישראל. וענין מלחמת יעקב עם המלאך כי נשמת אדם גדלה מעלתה מהמלאך כידוע. רק שזה בבחי' הנשמה בלבד. אבל גוף המלאך גדלה מעלתו על גוף האדם. כי גוף האדם בעולם העשי'. אך יעקב אע"ה תיקן גופו עד שזכה להיות מרכבה להשי"ת. נמצא גם גופו כמו נשמה. ולכן גם בחומר גופו הי' יכול להלחם עם המלאך. וז"ש לא יקרא שמך עוד יעקב. פי' שגם הגוף שמכונה בשם יעקב. איננו אצלו בבחי' גוף ונהפך לרוחניות כמו הנשמה. וז"ש ויבוא יעקב שלם שזה ההשתוות הגוף להנשמה נקרא שלום. כי בכל איש ישראל יש מחלוקת זה בין הגוף והנשמה. וכפי תיקון הגוף כך השלימות שבו.:
English
S'fat Emet- Genesis- Torah Portion "Vayishlach"
"Your name shall no longer be said, 'Yaakov'... because you have striven..."
And the children of Israel merited both these names, and they are the aspects of body and soul. Because every person must perfect his body until the power of his soul comes to fruition, and then he is called Israel. And the topic of Yaakov's fight with the angel is that the soul of man is known to achieve greater levels than an angel. But this is only in the aspect of the soul. But in the body of the angel is of greater level than the body of man, because the body of man is in the world of action. However, Yaakov our father, peace be upon him, perfected his body to the point the he merited being a vehicle for G-d, and so we find that his body was like a soul. And therefore even the physicality of his body could do battle with an angel. And so it is written, "Your name shall no longer be said, 'Yaakov'." The explanation is that even his body was called by the name "Yaakov," because he had no physical aspect, and it had turned to spirituality, like the soul. And that is why it's written, "And Yaakov came whole (shalem)," because that equation of the body to the soul is called "peace" (shalom). Because in every man in Israel there is a fight between the body and the soul, and when the body is perfected [to become like the soul], that is its completion (shleimut).
פרקי משה על אבות פרק א
ואמר שכל איש אשר בשם ישראל יכונה לא יהיה נמנע ממנו השגת הע"ה וז"א כל ישראל יש להם חלק לעולם הבא, כי ישראל הוא שם מורה על שלמות ויושר שכל האיש הישראלי כמו שנתבאר בקריאת השם הזה ליעקב באומרו כי אם ישראל יהיה שמך, וביאר הסבה באומרו כי שרית עם אלקים ועם אנשים וכו'...
Pirkei Moshe-Commentary of Ethics of the Fathers Ch. 1
It says that every man bearing the name Israel will not be prevented from achieving the world to come, as it says, "Everyone in Israel has a portion in the world to come," because Israel is a name that conveys the completeness and integrity of every Israelite, as is explained when Yaakov is called by this name, when it says, "Rather, Israel will be your name," and it explains the reason when it says, "You have striven with G-d and with man..." ...