Having just finished transporting all his belongings across the River, why was Yaakov alone on the other side?
Rashi (based on Chulin 91a): He forgot some small jars 1 and he went back to fetch them. From here we see that Tzadikim consider their possessions more precious than their bodies - since they are careful not to stretch out their hands in theft. 2
Ramban: Regarding the last phrase in the previous Pasuk, Yaakov instructed his servants to transport his belongings across the river, while he himself remained on the other side (as the current Pasuk explains).
Seforno and Rashbam: After overseeing the departure of the entire camp, he was the last to leave. His plan was to join them and to escape meeting Esav.
Oznayim la'Torah (to 32:22): He deliberately remained alone on the other side, so that, in case Esav was coming to fight, he would face him on his own and meanwhile, his family would escape.
Malbim: "He was alone" means that he was preparing himself for prophecy, by removing his physicality, leaving his Nefesh alone to be with the Supreme spiritual light. 'Yaakov' refers to his Neshamah.
Hadar Zekenim: We read "Levado" like "l'Chado" (for his flask). Or, "Levado" is like "Bad" (olive-press); it is normal to put the oil in small flasks. Or, Levado connotes that there was nothing of value with him there.
Oznayim la'Torah: One can also explain that Hashem orchestrated this, so that he should struggle with the angel and defeat him - Otherwise, how could he leave his family and possessions open to robbers for the sake of a few jars? Chasam Sofer explains differently his aversion to theft (refer to 32:23:152:1*), but the Gemara implies like Rashi. (PF)
Who was 'the man' who struggled with Yaakov? Why did he attack him?
Rashi: It was the guardian angel of Esav. 1
Targum Yonasan: It was the angel Micha'el, who came to remind Yaakov that, in spite of his promise to Ma'aser everything he has (Bereishis 28:22), and although he now had 12 sons 2 and one daughter, he had failed to tithe his children. 3 Yaakov immediately rectified his mistake and designated Levi as Ma'aser.
Rashbam: This was an angel, who was sent to stop Yaakov from fleeing, so that he should witness the fulfillment of Hashem's promise that Esav would do him no harm. 4
Seforno: It was an angel whom Hashem had sent in the form of a prophecy, to demonstrate that Hashem would protect Yaakov and his children from all his enemies. 5 His enemies would succeed in causing him some monetary damage, 6 but ultimately he would prevail and end up with a Divine Berachah. 7
Radak: It was to invigorate him, to show that he need not fear Esav. He fought with him, and could not knock him down; so Esav will not overcome him.
Malbim: The Yetzer ha'Ra, i.e. physical powers, were given permission to entice him to sin. Also Esav's Sar took a physical form to fight with him, for it knows that Esav will overpower only when Yaakov declines spiritually. It tried to entice him to join to be one nation with them.
Hashem sent him to be kept in check by Yaakov (a sign and assurance for Yaakov that Esav would not succeed in his attempt to kill him - see 32:8), and to concede the Berachos to Yaakov. It was also to give Yaakov clout when he met Esav, in that he would use his fight with his angel as a way to scare him (see Rashi to 33:10 - EC). Mishnas R. Aharon Vol. 3, p. 196 - The angel of Esav always makes war to uproot Torah - Ma'aseh Avos Siman l'Banim.
Binyamin was not yet born! Perush Yonasan says that Rachel was pregnant with him; this is difficult (refer to 33:17:2:2*). What forced Yonasan to count 12 sons? With or without Binyamin, there are more than 10 sons in all, and less than 10 Peshutim (non-Bechoros)! (Refer to 32:25:3:2**.) Perhaps the angel ordered Yaakov to count Binyamin, for he will be born later. However, we could say so even if Rachel were not pregnant now! This requires investigation - PF.)
In response, after setting aside the four Bechorim, Yaakov counted eight sons starting with Shimon, and returned to count Shimon and Levi again, and designated Levi. Then the angel Micha'el announced, 'Ribono Shel Olam, this is Your portion!' (It seems that Yaakov learned from Ma'aser Behemah to count and take the 10th, even though Ma'aser Behemah applies only when there are 10 Peshutim - (PF).) According to this explanation, the struggle between Yaakov and the angel was more of a dispute than a physical fight.
Predominantly Esav, who was on his way to attack him.
Since money represents the support system of a person, just as the thigh supports the body (Seforno).
Ma'aseh Avos Siman l'Banim.
Why does the Torah refer to Yaakov's adversary as "a man"?
Targum Yonasan: Because he came disguised as a man.
Malbim: Esav's Sar took a physical form. We find that afterwards, Yaakov was limping due to the fight!
To Yaakov, how did the angel appear?
Maharal (Chidushei Agados Vol. 4, p. 103, to Chulin 91a): Some say he appeared to Yaakov to be a heathen - for Yaakov possessed Tzelem Elokim, while the angel did not. Some say he appeared to be a Talmid Chacham - for an angel is Sichli (non-physical), while man is Chomeri (material).
"Va'Ye'avek" is an unusual word. What exactly does it mean?
Rashi (citing Menachem ben Saruk): It means to bring up dust 1 - which people who are wrestling tend to do.
Rashi: It means that they tied themselves into knots 2 - as two wrestling people appear to be doing.
Rashi (Kesav Yad): It is an expression of 'Avukah' (a fire-brand), since each one tried to burn up the other one with his fire. 3
Ramban: Based on the fact that 'Alef' and 'Ches' are interchangeable, 4 it is as if it had written 'va'Yechabek' (an expression of hugging), which wrestlers do all the time.
Targum Onkelos: Without actually translating the word, he explains that the angel made an effort ("v'Ishtadel") to overcome Yaakov. 5
Malbim: Chazal (Chulin 91a) say that the dust ascended to Kisei ha'Kavod, i.e. the Sar tried to uproot Yaakov from the tenets of Emunah. (For Maharal's interpretation, refer to 32:25:5.1).
This is an Aramaic word, as in Sanhedrin 83b, 'Basar d'Aviku Bei.' See also Ramban.
Yaakov's Midah is Torah, which the Torah describes as 'Esh Das' (see Devarim 33:2). Hadar Zekenim (to 32:26) - to scare Yaakov, the angel put his foot in the ground and fire came out. Yaakov said, you do not scare me. My entire body is fire - "v'Hayah Beis Yaakov Esh" (Ovadyah 1:18)!
The Ramban gives a number of examples of this.
Why did the angel attack specifically Yaakov, and not Avraham or Yitzchak?
Rashi (to Hoshe'a 12:5): He was the Angel of Esav, who came to protest over the Berachos that were given to Yaakov. 1
Oznayim la'Torah: Because whereas Avraham was the Pillar of Chesed; and Yitzchak, the Pillar of Gevurah (Tefilah), Yaakov was the Pillar of Torah, and all the Satan wanted was to break the link between Hashem and Yisrael - which is through studying Torah. 2
Malbim: Yaakov and Esav were opposites from the womb - spirituality and physicality. Esav's supremacy depends on Yaakov's decline.
Maharal (Gevuros Hashem Ch. 67, p. 312): An angel is not at odds with material beings (of Chomer; e.g. the average person). An angel struggled only with Yaakov, 3 who fully attained Tzelem Elokim (see Bava Basra 58a). 4
Rashi (ibid.): However, when Yaakov held him in his grip and refused to let him go unless he blessed him, he relented. Refer to 32:29:3:1.
As the Zohar says, 'Yisrael, ha'Kadosh Baruch Hu and the Torah are one.' 'Let them do Chesed,' the Satan said, 'and let them pray, as long as they don't study Torah!'
As Chazal express it, 'a craftsman is only jealous of his competitors in the same craft' (see Rashi to Bereishis 3:5). So too, only because Yaakov shared a common aspect with the angel did the angel struggle against him. (EK) Indeed, we learned in Bereishis that the angels would be 'jealous' of man; refer to 1:26:1.1:1. (CS)
Refer to 27:15:1.02:1, and the notes there. For more on Tzelem Elokim according to the Maharal, refer to 1:27:2.1.
Why did the angel struggle with Yaakov, only when Yaakov was alone?
Maharal (Nesivos Olam, Nesiv ha'Torah, Ch. 13 (end)): The Gemara (Chulin 91a) derives from here that it is forbidden for a Talmid Chacham to go out alone at night. Because he is above physicality, the (non-physical) Mazikim are drawn after him.
QUESTIONS ON RASHI
Rashi writes that Yaakov forgot some small jars, and went back to get them. He did not return until morning! Why did Rachel and Leah not send slaves to find out what happened to him?
Oznayim la'Torah #1: Perhaps they were unable to cross Ma'avar Yabok alone - Yaakov had carried them across.
Oznayim la'Torah #2: Refer to 33:25:2:4.
Rashi writes: "'Yaakov remained [alone]' - He had forgotten small vessels (Pachim Ketanim), and he went back for them." Perhaps he had not forgotten them, but merely had not yet brought them across?
Gur Aryeh #1: If the verse already said, "he brought across his [property]" (32:24), which implies virtually all of it, certainly only a small bit was left. Shouldn't he have combined it with the load of the last trip? It must have been forgotten.
Gur Aryeh #2: Yaakov first lined up his property on the riverbank, then ferried them across like a bridge (Rashi to 32:24); he was not alone yet at that time. He must have forgotten some items further away from the river, and he went back for them.
Rashi writes: "He had forgotten Pachim Ketanim (lit. small jars)." Perhaps it was some other item?
Gur Aryeh #1: We are not told explicitly why Yaakov went back; so we may assume the most likely cause. Most small items are placed into a larger box for safekeeping; but jars are used frequently and kept open to remain accessible.
Gur Aryeh #2: 'Pachim Ketanim' is an idiom meaning small items (of any sort).
Maharal (Chidushei Agados Vol. 4, p. 105, to Chulin 91a): He went back to check if perhaps he had left behind Pachim Ketanim. He would already have noticed and transported any large items, but these might have escaped him.
Rashi writes: "Va'Ye'avek - from the word 'Avak,' dust; they kicked up dust with their motions." Chazal write that the dust reached the Kisei ha'Kavod (Chulin 91a). What does this mean?
Maharal #1 (Gevuros Hashem Ch. 67, p. 312): The angels' place is under the Kisei ha'Kavod - they are lofty creations, first in the ranks of Heaven. Yaakov's image is engraved on the Kisei ha'Kavod - i.e. he is connected, attached - because he attained Tzelem Elokim. Their struggle was about whose level would outrank the other. 1
Maharal #2 (Nesivos Olam, Nesiv ha'Temimus, Ch. 1, p. 207): Both the angel and Yaakov could exert their effect until the Kisei ha'Kavod; the force each side exerts in its efforts is referred to as 'Avak.' Yaakov overcame the angel, for the angels merely surround (or support) the Kisei ha'Kavod, while Yaakov's image is inscribed thereon.
The Kisei ha'Kavod represents the revelation of Hashem's sovereignty over the world. While the angels are Hashem's officers to carry out his sovereignty; man possesses free choice; and by freely choosing the good, he makes Hashem king. Thus, Yaakov's image is 'engraved on the Throne.' (EK)
