Parsha Insights vayetzei 2006

וַיָּבֹא יַעֲקֹב מִן-הַשָּׂדֶה, בָּעֶרֶב, וַתֵּצֵא לֵאָה לִקְרָאתוֹ וַתֹּאמֶר אֵלַי תָּבוֹא, כִּי שָׂכֹר שְׂכַרְתִּיךָ בְּדוּדָאֵי בְּנִי; וַיִּשְׁכַּב עִמָּהּ, בַּלַּיְלָה הוּא. יז וַיִּשְׁמַע אֱלֹהִים, אֶל-לֵאָה; וַתַּהַר וַתֵּלֶד לְיַעֲקֹב, בֵּן חֲמִישִׁי

Ok, so Leiah, is שָׂכֹר Yaakov and then gives birth to יִשָּׂשכָר so, I guess that's why he's called יִשָּׂשכָר right? Wait, no, that's not why, it's because
וַתֹּאמֶר לֵאָה, נָתַן אֱלֹהִים שְׂכָרִי, אֲשֶׁר-נָתַתִּי שִׁפְחָתִי, לְאִישִׁי; וַתִּקְרָא שְׁמוֹ, יִשָּׂשכָר

We've got the same problem with Yosef. וַתַּהַר, וַתֵּלֶד בֵּן; וַתֹּאמֶר, אָסַף אֱלֹהִים אֶת-חֶרְפָּתִי. כד וַתִּקְרָא אֶת-שְׁמוֹ יוֹסֵף, לֵאמֹר: יֹסֵף יְהוָה לִי, בֵּן אַחֵר

Why the double naming? The change in the divine name from J's to E's suggests that we could be dealing with a DH issue here. Though, it's not so clean when it comes to יִשָּׂשכָר. Dh would want to say that the reason of נָתַן אֱלֹהִים שְׂכָרִי, אֲשֶׁר-נָתַתִּי שִׁפְחָתִי, לְאִישִׁי is E because of the divine name, but that can't be because שִׁפְחָתִי is a J term, whilst E uses אַמְהֹ.

Of course, our traditionalists will assert that there's some sort of name play going on here, but I don't know if I buy that.

A gut shabbos to all