The confrontation between our father Yaakov and the guardian angel of Essau is one of the most enigmatic episodes in our history. This may explain why the Rambam is of the opinion that this Biblical confrontation never actually occurred in reality but is best understood as a prophetic vision. This opinion is in direct contrast to the viewpoint of Ramban who sees this incident as an event that actually occurred in reality. It is also no wonder that many commentators struggle to provide meaning and perspective to this struggle between man and angel.

From the very outset there are several questions, the answers to which, may provide us with some clarification and a possible insight into this episode. (a) Why was Yaakov left alone and in a vulnerable position? (b) How are we to understand Rashi's citation of the Talmud (Chulin 91 A) which reveals that Yaakov remained alone because he returned to retrieve some forgotten small earthenware pitchers (p'achim k'tanim)? (c) Why would only this particular historical event be singled out to be commemorated by future generations through the observance of the prohibition of eating the tendon of an animal's thigh (Gid HaNasheh)? (d) Why was Yaakov's name changed to Yisroel following this particular episode?

The Rashbam appears to take a unique approach in establishing a rationale for the confrontation between Yaakov and the angel. He states that Yaakov was poised to escape from the impending encounter and inevitable conflict with his brother Essau that would ensue. In his commentary, the Rashbam views Yaakov's escape as one analogous to the escape of King David from Avshalom. It is only by virtue of the angel who confronts Yaakov and literally cripples him that Yaakov is unable to escape and forced to confront Essau. Additionally, the Rashbam states that by surviving the experience of encounter with Essau in an unscathed fashion, Yaakov would witness the fulfillment of HaShem's promise that he would be protected and remain unharmed.

It seems that the Rashbam's approach is predicated on Yaakov's predilection for escape and avoidance. For it appears to be characteristic of a pattern of behavior exhibited in many of the earlier conflicts which Yaakov encounters. Yaakov escaped from confrontation with Essau, following his receipt of the blessing from his father Yitzchok by leaving his parental home, albeit that this was done on the advice of his mother. He was cheated by Laban, who switched Leah for his intended bride Rachel, and yet Yaakov does not appear to strongly protest but agrees to work yet another seven years. When Yaakov ultimately leaves the home of Laban it is in a stealth fashion without Laban's full knowledge and consent. And now, following a hiatus of many years during which Yaakov has virtually no contact with his brother, he is again prepared to escape and avoid confrontation.

Given the interpretation of the Rashbam we can possibly resolve some of the questions that seemed to be troubling, in the following fashion.

It might be said that Yaakov's remaining alone is really reflective of his innate character; that of a scholar, dweller of tents, who has a preference to remain isolated, immersed in study and in the pursuit of ever increasing levels of spirituality. When the Talmud reveals that he returned for the small jugs, these vessels, according to the Midrash, were actually small jugs of olive oil. The Midrash further elaborates upon the historical importance and significance of these jugs of oil. They would be used to anoint the pillar in Beth El --Luz; again, these jugs of oil would be used by Eliyahu HaNavi for the woman of Tzarfath (Kings I 17:16) and once again they would be used by Elisha (Kings II 4:1). But additionally, throughout our Rabbinical literature, olive oil is representative of the study of Torah. For it was pure olive oil that fueled the light of the Menorah which stood in the Tabernacle and Temples and whose light represents the luminescence of Torah (Ki ner Mitzvah v'Torah or). It can be said that Yaakov's return for the small jugs of olive oil is further evidence and representative of his single-minded pursuit of undistracted study of Torah.
In a word, Yaakov appears committed to a passive role of self-absorbed study and the avoidance of conflict and activism. Yaakov is prepared to escape and avoid the confrontation with his brother Essau for it is consistent with his character. It is at this point that Yaakov encounters the Malach with whom he wrestles into the night. When the dust settles and the sun begins to appear on the horizon, the angel asks to be released while Yaakov Avinu discovers that he is injured and forced to remain in place leaving him no option but to openly confront his adversary, Essau.

Yaakov Avinu is taught by the Malach that there is a new dimension in the role of being a Talmid Chacham. There are times that the scholar must assume a position of active leadership, become an outspoken activist, proponent of the Torah-true viewpoint and confront the forces of evil and adversity. Unfortunately, this role of active leadership sometimes inhibits the attainment of one's own potential and may even represent a distraction from intense study and personal spiritual growth. It may be that this lesson is so critical to the survival of the Jewish nation that it is one of the only Patriarchal events eternally memorialized by a Mitzvah -- the prohibition of eating the tendon of an animal's thigh (Gid HaNasheh). The integration of this new dimension and resultant adjustment to the role of a Talmid Chacham also demands a commensurate name change. For this active approach looks beyond the growth and development of the individual (Yaakov) and harks to welfare and survival of the entire nation (Yisroel).

This interpretation may also allow us to understand why shortly after combat between Yaakov and the Malach the Torah tells us of the death of Rachel, the beloved wife of Yaakov. We know that husbands and wives tend to complement each other so that an attribute lacking or not fully developed in one spouse can often be found in the other. Together, they create a more complete and balanced entity. Yaakov Avinu, up until this episode, was reticent and reserved in his character and looked to Rachel the more out-going, attractive in appearance and forthright personality to provide the necessary balance. Indeed, it would seem that Yaakov's preference for Rachel over Leah was predicated on Yaakov's recognition of what he required from a wife in order to provide the proper balance. Leah is described through a description of her eyes that reflected her sadness and reserved nature. These characteristics, when compared to her more outgoing sister, failed to provide an effective balance for Yaakov. It would seem that when Yaakov undergoes a transformation, assuming a more outgoing and extroverted approach, that the balance provided by Rachel is no longer critical and facilitates the relationship between Yaakov and only Leah.

As we are about to celebrate Chanukah, it is possible that our overall approach may provide new insight into Hoshmonaem's dynamic heroism and willingness to confront all odds in their battle against the Syrian Greeks. They derived their courage and the justification for their approach from the small jugs so valued by Yaakov Avinu. For these jugs of oil, when combined with the newly discovered assertive posture of Yaakov Avinu, are reflected in the "Pach Shemen" discovered by the Hashmonaem when they sought to re-dedicate and sanctify the Holy Temple by once again re-kindling the Menorah.

The lesson learned by Yaakov Avinu served as the model for the courageous activism and leadership of Yochanan Kohen Gadol and his sons. It is only through this attitude that the designs of the Syrian Greeks to destroy the practice and study of Torah were foiled and the light of Torah was allowed to shine bright for all future generations.