damage on his hip joint. The angel told Jacob that it was not the angel's name that mattered, since the ability to inflict damage was not rooted in the identity of the angel, but rather, the mission of the angel was the important thing. Genesis chapter 33 Reading the identification of God in as "the God of Israel," Baḥya ibn Paquda explained that Scripture used this description because people cannot understand anything about God except for God's Name and that God exists. Thus, Scripture identifies God through the way that Jews gained knowledge of God — the traditions of their ancestors from whom they inherited it, as states, "For I (God) have known him (Abraham), to the end that he may command his children and his household after him, that they may keep the way of the Lord, to do righteousness and justice." Baḥya suggested that it might also be possible that Scripture so identifies God because those ancestors alone in their generations served God when all around them worshipped other "gods" (like idols, the sun, the moon, or money). Genesis chapter 35 Rashi explained , "Your name shall no longer be called Jacob ()," to intimate a change from an expression of a man who comes with stealth and guile (, ) to Israel (), a term denoting a prince (, ) and a chief. Maimonides taught that the encounter where reports, "God said to him: 'Your name is Jacob," is an instance of where a prophet reports the words of an angel without mentioning that they were perceived in a dream or vision, assuming that it is well known that prophecy can only originate in one of those two ways. In modern interpretation The parashah is discussed in these modern sources: Genesis chapters 25–33 Hermann Gunkel wrote that the legend cycle of Jacob-Esau-Laban divided clearly into the legends (1) of Jacob and Esau (; ; ; ; ), (2) of Jacob and Laban (; ), (3) of the origin of the twelve tribes (), and (4) of the origin of ritual observances (; , 22–32). Walter Brueggemann suggested a chiastic structure to the Jacob narrative (shown in the chart below), moving from conflict with Esau to reconciliation with Esau. Within that is conflict with Laban moving to covenant with Laban. And within that, at the center, is the narrative of births, in which the birth of Joseph (at