Why was the angel unable to overcome Yaakov? By what virtue was Yaakov able to defeat the angel?
Targum Yonasan and Ramban: Because he did not have Divine permission to do so. 1
Seforno: Because Yaakov would cling to Hashem constantly in both thought and speech, 2 and as long as a person clings to Hashem, no harm can befall him. 3
Malbim (to 32:25): Yaakov overpowered his own physicality through awesome strength.
Maharal #1 (Gevuros Hashem Ch. 67, p. 312): Due to Yaakov's holiness, his material (Chomer) aspect was almost negated, in favor of his G-dly image. His Tzelem Elokim was perfected; similar to that of Adam ha'Rishon. 4 Man is more beloved [to Hashem] than the angels, due to his Tzelem Elokim. 5
Maharal #2 (Nesivos Olam, Nesiv ha'Temimus, Ch. 1, p. 206-207): Yaakov was "Ish Tam" (25:27), i.e. wholesome; for this trait one merits to be with Hashem (Devarim 18:13). 6 Thus, his image is engraved on the Kisei ha'Kavod itself, making him more powerful than the Mal'achim. 7
Maharal #3 (Derech Chayim 3:14, p.145): It is true the Mal'achim are non-physical, while man is physical. Yet man can receive the radiance and heavenly spark (i.e. the Tzelem Elokim 8 ), which are borne by his physical body; which the Mal'achim cannot. It was by virtue of Yaakov's Tzelem Elokim that he overcame the Mal'ach. 9
Maharal #4 (ibid.): Man rules the lower worlds; therefore his light and radiance reflect that of Hashem. Angels do not rule in the upper worlds. 10
Maharal #5 (ibid.): While the angels are superior to man in this world, man is superior to the angels in the World-to-Come (when the disgrace of his Guf is divested, and his Tzelem brings him into the World-to-Come).
Maharal #6 (Netzach Yisrael, Ch. 16 (end)): The angel was the Heavenly officer of the nation of Esav. Esav took the physical beauty of Adam ha'Rishon; a trait that is close to the divine - but not quite. Yaakov took the Tzelem Elokim of Adam ha'Rishon, thus he was able to overpower the officer of Esav. 11
And, might notwithstanding (see Tehilim 103:20), an angel's mandate is confined to what Hashem has commanded him to do (Ramban).
As we find by David ha'Melech, whom the Mal'ach ha'Maves could not touch as long as his thoughts were occupied with Divrei Torah (See Shabbos 30b).
See Bava Basra 58a.
Avos 3:14; also refer to 1:27:2.1:4.
Also refer to 25:27:3.3:1.
See 32:25:5.1:2.
Maharal (loc. cit. p. 143): Angels are not completely apart from the physical, they have a slight tendency towards the temporal. Man, on the other hand, while physical, can receive the 'spark' of Tzelem Elokim that is completely above the physical. It seems this can be explained based on Michtav me'Eliyahu (Vol. 4, p. 8) - Chazal write that the Mal'achim have both Nefesh and a [heavenly] Guf; their Nefesh is their absolute submission to their mission; and their Guf is their self-identity. While man can resolve the clash between his mission and self-identity by choosing good, Mal'achim have no free choice; their self-identity is lessened and negated by 'the bread of shame' (i.e. receiving without having earned). Perhaps this is what Maharal means by man's "heavenly spark borne by the physical." A Malach's Nefesh does not rectify its Guf, for it has no free choice; whereas the Nefesh of a person elevates his Guf. See Maharal (Nesivos Olam, Nesiv ha'Perishus, Ch. 1, p. 112) - If the angels are holy, Yisrael is holy of holies; for they have a Yetzer ha'Ra, and they sanctify themselves via the Torah. (EK)
Perhaps this means that only Adam has a Yetzer, and the ability to choose the good. In this sense, he is ruler of the lower realms - for all of Creation depends upon his actions! (EK) Also refer to 1:27:2.1:3 and 1:27:2.1:4.
Compare to 27:15:1.02:1.
Why did the angel touch Yaakov's thigh, causing it to become dislocated?
Ramban: It hinted at afflictions of future generations. Esav would not be able to destroy, but whom he would succeed in inflicting severe suffering. 1
Ramban and Targum Yonasan: Because he saw that he did not have permission to overcome him completely, so he dislocated his thigh. 2
Rashbam (to 32:29): As a punishment for fleeing [Lavan, without telling him] after Hashem had promised to protect him. 3
Radak: He hinted that he will pain Yaakov through one of his descendants, i.e. Dinah will be raped.
Seforno: The angel told Yaakov about the future sin of those who guide the nation. In fact, it was the worry over this information that caused Yaakov to lose his concentration. 4
Hadar Zekenim, Moshav Zekenim: Since the angel could not overcome him, he suspected that Yaakov is an angel. He touched there to test him (angels cannot sit, for they have no knee joints).
Mishnas R. Aharon Vol. 3, p. 260, from the Zohar 1:171:1: He could not overcome Yaakov (Torah), so he struck the supporters of Torah. 5
Malbim (to 32:25): Even though Yaakov removed his physicality, this cannot be total, for one must reproduce; he remained stuck to his body at Gid ha'Nasheh. The angel inflicted this injury - in the generation of Shemad (decrees against Torah, some) Jews abandoned Torah.
Malbim (to 32:27): The angel could not overcome Yaakov himself, rather, his seed, at the end of days.
Ha'amek Davar: Yaakov was punished for not letting the angel leave (refer to 32:26:151:2). The thigh represents man's ability to walk. Also it says b'Gid ha'Nasheh - one should not make himself hard like a sinew.
Maharal #1 (Gevuros Hashem Ch. 67, p. 313): Yaakov overpowered the Mal'ach by virtue of his Tzelem Elokim. The Tzelem of a person is expressed on his face, 6 where a person can be seen and recognized; whereas the thigh does not have such a Tzelem. This is why one's face is in the open, while the thigh is concealed. 7
Maharal #2 (Netzach Yisrael, Ch. 16, p. 90): Had Yaakov been perfect, the Mal'ach would not have been able to injure him. Chazal interpret that the Mal'ach was able to attack the righteous issue of Yaakov who would live in times of Shemad (persecution of Yisrael for observing the Torah).
Ramban: By placing red-hot metal pokers under their armpits. Ultimately however, they would survive, as the account concludes, "And Yaakov arrived in Shechem complete" (Bereishis 33:18) - See Rashi there.
Likewise, Moshe and Yonah were punished for delaying or refusing to go on the mission that Hashem commanded them. And Bil'am was punished for insisting on going after Hashem had instructed him not to do so.
Just like the thigh supports the body. Oznayim la'Torah - Yaakov however, unperturbed, continued fighting - a sign, when the supporters of Torah are few, the Bachurim in the Yeshivos will continue to learn in poverty - a sign that Torah will never cease from Yisrael.
Refer to 1:27:2.2:1.
Maharal: The face is a person's Tzurah, which reveals to us about his nature; while the thigh is obscure Chomer. For more on the concept of Chomer and Tzurah in Maharal's thought, refer to 22:5:151:2*.
From what position did the Mal'ach injure Yaakov's thigh? What symbolism can we derive from this?
Maharal #1 (Chidushei Agados Vol. 4, p. 103, to Chulin 91a): According to Rebbi Yehudah, only the right Gid ha'Nasheh of an animal is forbidden; this means only Yaakov's right thigh was injured. (a) Rebbi Yehudah ben Levi - Wrestlers stand face to face, each tries to use their strong side to overpower their opponent's strong side. The Mal'ach used his right hand and injured Yaakov's right leg. (b) Rebbi Shmuel Bar Nachmani - Yaakov had positioned the Mal'ach off to his right, [because] the Mal'ach appeared to Yaakov as a heathen. 1 Yaakov outranked the Mal'ach due to his Tzelem Elokim; this is why the Mal'ach opposed him. 2 (c) Rav Shmuel Bar Acha - Yaakov had positioned the Mal'ach to his right, [because] the Mal'ach appeared to Yaakov as a Talmid Chacham. 3 The Mal'ach outranked Yaakov as a non-physical (Sichli) being; this is why the Mal'ach opposed him.
Maharal #2 (ibid.): According to the Rabanan, the Gid ha'Nasheh on both sides of the animal is forbidden; this means that both of Yaakov's thighs were injured. The Mal'ach approached Yaakov from behind, and injured him on both sides [simultaneously]. The Mal'ach opposed Yaakov for two reasons; over his deficiency in comparison to Yaakov (i.e. Tzelem Elokim), and over his advantage (Sechel vs. Chomer).
Hashem promised to guard Yaakov. How was the angel able to harm him?
Riva: This was a punishment for fearing Esav. 1
Ha'amek Davar: This was a punishment for not letting the angel leave (refer to 32:26:152:1), and being unyielding. Yaakov's Midah was excessive love of Shalom, and now he transgressed it. 2
Riva: Similarly, Hashem told Moshe, "I will be with you" (Shemos 3:12), and Hashem [wanted to] harm him on the road because Moshe feared Pharaoh and said, "Send the one whom You will send" (Shemos 4:13)
Harchev Davar: If one is used to a good Midah, this is like a vow (Nedarim 81b), and if he transgresses it, he is punished (Rivan Makos 24a DH Kegon Rebbi. One who normally comes to the Beis ha'Keneses, and once he does not, is punished - Berachos 6b).
Why does it say, "b'He'aveko Imo"? This is extra!
Ha'amek Davar: Until now, the angel was fighting Yaakov. Now the angel wanted to leave, and Yaakov did not let it.
