The Future
Although Yaakov's worldly traits may lie dormant for several generations, it must be inherent to his character before his "bechira" receives final divine confirmation. [Later, Yaakov will bless his two most able sons, Yehudah and Yosef, with the leadership in this realm (49:8-26).]

Throughout the rest of Chumash, the name Yaakov interchanges with Yisrael. This suggests that each name reflects a different aspect of his character. The are times when 'Am Yisrael' must act as Yaakov, the "ish tam," and there are times when the more active and nationalistic characteristics of Yisrael must be employed. Ultimately, as the prophet Ovadyah proclaims, the day will come when:

"Liberators shall march up on Har Zion to wreak judgement on Har Eisav; and the kingdom shall be that of God." (1:21)
Based on this understanding of the significance of the special name of Yisrael, one could suggest a reason for the necessity of the "bechira" process to continue one generation past Yitzchak. (See Board #1.) [Or re-phrased, why was it necessary for Eisav to be rejected, given the importance of his worldly traits?]

Our original assumption, that the traits of both an "ish sadeh" and an "ish tam" are necessary in order to establish a nation, remains correct. Nevertheless, it is important that they are not perceived as equally important. The fundamental character of Am Yisrael must be that of an "ish tam" (Yaakov). Only once that characteristic becomes rooted can the traits of an "ish sadeh" be added. Had Eisav been included in 'Am Yisrael,' our perception of the relative importance of an "ish sadeh" may have become distorted. A disproportionate emphasis on 'nationalism' and strength - despite their importance - would have tainted mankind's perception of God's special nation.

In the formative stage of our national development, our outward appearance as 'Yisrael' must stem from our inner character as 'Yaakov.' We must first speak with the 'voice of Yaakov' (see Rashi 27:22); only then may we don the 'hands of Eisav.'

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