What was the angel that Jacob wrestled withs name?

[muman613]

While in my Video Study thread I provided the most popular understanding of the identity of the angel with whom Jacob wrestled with it should be noted that, as with most of Jewish understanding, there are differences of opinion.

Here are some sources which explain different understandings of the identity of  this angel (or was he a man?)...


http://asbee.net/vayishlachangel.htm

Background: After Jacob stole the blessing of Esav, he ran off to his uncle Laban to find refuge from an angry brother and to marry.  At Laban's house, Jacob has 12 children and acquires much wealth. After 20 years there, G-d appeared to him and reminded him of his vow to give one tenth of his wealth to G-d and to establish a house of G-d in Canaan. Jacob then ran away from Laban, and on his way home, he encountered a camp of angels. He sends greetings to Esav. The returning messengers report that Esav is on his way to encounter Jacob with 400 men. Imagining the worst, Jacob prepares to appease his brother by sending an elaborate gift (incl. tens of cows and goats). As Jacob is moving his family, he finds himself alone at a river, fighting a mysterious man-angel.

Genesis, chapter 32, verses 25-33:
Jacob remained alone, and a man strugled with him until the break of dawn. When he saw that he could not defeat him, he reached for the socket of Jacob's hip, so that the socket of Jacob's hip was strained as he wrestled with him. Then he said, "Let me go, for dawn is breaking."...bless me...not Jacob but Yisrael will be your name for you have fought with G-d and angels and prevailed...What is your name... Why
should you ask..and he blessed him there.

1. What was the meaning of his encounter?
2. Who was the assailant?
3. Why did he attack?
4. What's the significance of his name change and blessing?
5. How does this fit into the context of the story?

Spiritual

Midrash: The spirit of Esav came and caused spiritual injury among  some of the progeny of Yaakov. Who were they? The generations who were forcibly converted.

Yalqut Shim'oni (12th cent. Provencal anthology of midrash): The angel was Michael, trying to convince Yaakov of his own strength. He blessed him and said, "May your children be as righteous as you."

Rashi (11th cent. French commentator): Jacob forced the angel of Esav to agree to the blessings of Isaac.

Rashbam (12th cent. grandson of Rashi): Jacob tried to run away from Esav. An angel stopped him and punished him because he should have trusted in G-d's  promise to bring him home safely.

Hizkuni  (13th cent.): The angel came to reassure him. He was punished, however. for fearing Esav.

Rabbi David Kimkhi  (13th cent. Provencal  grammmarian): No one will be able to hurt Jacob except for the rape of Dinah.

Nahmanides (13th cent. Spanish commentator): The angel told him not to pray to him ("you don't need my name in order to invoke it"), but only to G-d.

Maimonides: It was a dream.

Rabbi Elimelekh (early Hasidic Rabbi): 1)The angel attacked his sins(the dust). As Ya'akob struggled with his sins the dust went up to the heavens, as he was forgiven.

Keli Yakar  (Polish 16th cent. commentator): The evil inclination came to take advantage of Jacob's moral weakness; his newly acquired interest in sheep and wealth. He tried to blind him from his ability to see the
mysteries of life.

R. Levi Yitzkhak of Berditchov  (19th cent. hasidic Rabbi): 1)Faith is the lower body. The upper body is understanding. On the basis of pure faith, Jacob is vulnerable unless it is bolstered by understanding. 2)
Jacob's encounters with humans are also encounters with G-d.

Daniel J. Elazar (contemporary political scientist): The people Israel are represented by this episode: a person struggling with G-d. We are not called "Abraham" or "Isaac" who submitted wholeheartedly to G-d.

Political, Personal

Midrash: This story is symbolic of our ability to prevail over our enemies. If we can defeat their heavenly emissary, we can certainly defeat them on earth.

Beit Halevy (19th cent. Lithuanian commentary by Rabbi Soloveitchik, based on Zohar mysticism) The enemy confronts us all night and will not relent until the full dawn, ie. in diaspora there can be small victories and salvations, but complete peace won't come until the full dawning of the light of Messiah.

Benno Jacob ( early 20th cent. German Bible scholar): G-d brought this about so that when Esav sees his brother, burdened with a large family and limping most pathetically, he would have mercy and forgive him.

Rabbi Yoseph Bekhor Shor ( French, 13th cent. Talmudist, exegete): An angel wished to hurt Jacob. G-d didn't let him.

Rabbi Naftali Zebi Yehudah Berlin (18th cent. Russian Talmudist): Jacob needn't be underhanded anymore. He is now capable of true victory.  The angel said to him, "you needn't know my name to invoke it when you are in trouble. I will bless you so that you won't need that."

[muman613]

My name, Michael, is the name of one of the Arch-Angels who sits by Hashems throne in heaven. Michael is the protecting angel of Israel, the children of Jacob...

Michael
Michael means "who is like God?" Michael appears in the Bible as a member of the tribe of Asher (Numbers 13:13). Michael is also the name of an angel and messenger of God, whose task is to act as the "defense attorney" for the Jewish people. Michael stays on our right side as we sleep at night; the right side is always associated with mercy and kindness. (variation: Michoel)

Here is the discussion of the angel Michael and his involvement in this struggle...


http://www.kabbalaonline.org/kabbalah/article_cdo/aid/380630/jewish/Inheritance-of-Jacob-125.htm

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Apparently, when G-d saw the fear of Sam-kel upon Jacob, He wanted to show Jacob the truth about the power of Sam-kel. Therefore G-d showed him the Ladder [in Hebrew, "Sulam" = 130 plus one for the kollel] whose numerical value equals that of "Sam-kel" [= 131], for Sam-kel is the symbol of denying the unity of G-d.

Yet G-d was revealing to Jacob that even though Sam-kel (i.e. the "sulam"/"ladder") is on the earth attempting to eliminate you, nonetheless "his head reaches heaven" (ibid.). This means that while Sam-kel's head is rooted in the heavens, he's ultimately controlled by G-d and has no permission to do neither good nor bad to you. His head reaches the angel Meta‑tron in the heavens; he has no permission to take any so/ul without the permission of Meta‑tron.

Furthermore when the verse says, "The angels were ascending and descending upon it", "it" refers to Meta‑tron. In other words Sam-kel has no permission in Eretz Yisrael, rather it is Gabriel who was granted permission. This is why the Torah uses the term "Malachei Elokim" ["Angels of G-d"], For "Elokim" implies the quality of judgment, and Gabriel and Sam-kel are both angels of judgment. "Ascending " - to prosecute and "descending" - to take the soul. "Upon it" - with the permission of Meta‑tron, who is the ruler of the six days of the week.

"And behold G-d was standing above of him (Meta‑tron)" - this was to teach us not to make the same mistake that Elisha ben Avuya made. For Elisha mistook Meta‑tron as an independent power (G-d forbid). Therefore, when you see all the heavenly angels performing the bidding of Meta‑tron, taking the quota of souls he assigns them, don't think that it is his independent decision. For "G-d is standing above him", and therefore don't be afraid, for, "Behold I am with you and I shall guard you wherever you shall go".

Even though Michael came and wrestled with Jacob, he is just one of the seventy names of Meta‑tron. "And he bruised him in the indent of the hip", this happened when Jacob refused to let go of Michael. The forces of Michael wanted to endanger Jacob, and at that point G-d appeared, frightening the hosts of Michael, yet simultaneously weakening Jacob. This gave Michael the opportunity to break free. He did this by bruising Jacob in his hip.

At that point, G-d rebuked Michael saying, "Nice job. You've just rendered my High Priest invalid for service." Immediately Michael set out to find Raphael [the angel of healing] to come and heal Jacob. After that, "And Jacob lifted his feet", implying that Jacob was elated at the news of his elevated stature, whereas Sam-kel went to seek council from Nofel and Giluyi Aynayim, as to how to contend with Jacob. The advice he received was to go to Laban and convince him to give his daughters to Jacob.

Immediately, Sam-kel went to Laban's house and enclothed himself in the terafim [idols] of Laban. When Jacob made it to Laban's house empty handed, Laban didn't want to receive him, for Laban remembered how Jacob's grandfather's servant [Eliezer] had brought such lavish gifts when looking for a wife for Isaac. Laban went to the terafim for advice. Sam-kel, through the terafim responded, "Don't send him away, rather give your daughters to him so that they shall rule over him, he will thus be subjugated to the kelipot and we'll be able to do what ever we want with him." Hence Laban returned to Jacob saying, "Just because we are related should you work without pay? Tell me your wages." (Gen. 29:15) Jacob responded that he only wanted to marry Rachel. Subsequently, he married both of Laban's daughters.

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The name Sam-kel is the name of HaSatan, the prosecuting angel (who is also known as Yetzer Hara, and Malach HaMeit {the angel of death})...

[muman613]

I have not heard this one before.... That Angel Michael would trade his angelic status for the four fringes which a Jew wears on his Tallit.... I have worn my Tzit-tzits every day for over eight years now... It is one mitzvah which I have not failed to perform daily in all this time... I think every male Jew should wear tzit-tzits as it is a constant reminder that you are a Jew, that you have commandments to keep, and it helps prevent one from making sins (by being a reminder). There are many stories about the sages who almost came to sin but their tzit-tzits helped them navigate the situation properly (or brought about their final repentance)...



http://www.sichosinenglish.org/books/letters-rebbe-3/115.htm

No. 392

This letter was addressed to R. Menachem Zev Greenglass, one of the leaders of the Lubavitcher community in Montreal.
B"H, 10 Elul, 5708
Greetings and blessings,

Your letter together with the enclosed $95 from Mr. Dalfon arrived. Most certainly, it is merely a beginning. Thank you.

My response was delayed because of my preoccupation with the publication of the summaries and notes of the Tzemach Tzedek to the Tanya together with some other additions. It is my hope that the printing will be completed next week.

The texts Zecher Yuda and Tzror HaChayim are not in my possession....

To conclude with words of Torah: I was stirred by [a statement in the Tzemach Tzedek's Kitzurim to the Tanya] that is now being printed.[430] It quotes a saying of the Baal Shem Tov that even the angel Michael would exchange all of his spiritual service for the sake of one of the four tzitzios of a Jew. Among the details [that warrant explanation]: Why did [the Baal Shem Tov] speak of tzitzis? And why does he speak of one tzitzis instead of one strand?

It is possible to explain the above based on the statement (Zohar III, 216a)[431] that Michael is [one of the supports] of the Divine chariot. For the names of these supports[432] are described with the acronym gemara.[433] And the Tikkunei Zohar (Tikkun 10) states that anyone who wears tzitzis is considered as if he prepared G-d's throne. Therefore [Michael] states that although tzitzis is only "as if he prepared...," he would give all of his service for this. And he states precisely one out of four tzitzios. For all of this applies only to Michael. In my notes, I also explained this statement according to the revealed teachings of Torah law.

With blessings for a kesivah vachasimah tovah and with regards to all those who seek our welfare,


See also : http://www.chabad.org/library/article_cdo/aid/1390801/jewish/Guilt-Happiness.htm