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Jacob Crossed the Jordan and Escaped Esau at the Hot Springs

Esau's men held the road to Haran. Jacob had a staff and no bread. The river stood in his way, and his brother was already ahead.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Road Was Already Taken
  2. He Put His Staff in the River
  3. The Hot Springs at Baarus
  4. The Cliff Opened
  5. The Angel of Esau
Jacob Crossed the Jordan and Escaped Esau at the Hot Springs Click for full size

The Road Was Already Taken

Esau did not sit with his loss. He sent men onto every road between Canaan and Haran. The blessing had gone to the younger son, and Esau meant to take it back with a knife.

Jacob saw the blockade before he reached it. Spears. Dust. Faces from his father's tents. He turned off the road toward the Jordan and walked until the river noise covered the sound of horses.

He had a wanderer's staff. He had no bread. The stolen blessing still sat hot in his mouth. The river was high, and the far bank looked like another country.

He Put His Staff in the River

He planted the staff in the current and raised his eyes. No angel came down. No voice named the water. The Jordan split because he looked up.

He walked through on wet stones. The water stood like two walls and did not fall on him. A fugitive with a stick crossed a river that later armies would need a prophet to open. That river crossing bought him hours, not safety.

On the far bank he did not rest long. Esau was not a man who treated a closed road as the end of a hunt. The staff dripped. Jacob kept moving.

The Hot Springs at Baarus

Esau circled the long way and reached the hot springs at Baarus first. The water boiled. Cliffs stood over every approach. From above, a man in the pool was a clear mark.

Jacob came on the path not knowing who had arrived ahead of him. The nights on the road had been cold. Steam rose off the springs. He looked at it and spoke to himself, because there was no one else to hear.

"I have no bread," he said. "I have no provisions. I will at least warm my body in the water."

He stepped in. Heat took his knees, then his ribs. He counted breaths. One. Two. The men on the cliff did not shout yet. They did not need to. Every path off the water was already a body with a spear. Above him Esau's men closed every exit. The trap was complete. Jacob stood in boiling water with no road left and the staff leaning on a rock he could not reach.

The Cliff Opened

The hot water turned cool around his legs. In the rock beside him a mouth opened that had not been there when he entered. He put his palm on the stone. It was wet. It was a door.

He stepped through. The opening shut. The men on the cliff had a pool and no brother in it. They shouted. The rock did not answer.

Water and fire had both been named as places where he would not be left. He had passed through the Jordan. He had walked in the fire of the spring. He was still running, and the miracles had not made him brave. They had made him late for the next ambush.

The Angel of Esau

Night found him alone by a ford, and the hunt was not finished. A man seized him and would not let go. It was not a bandit from the road. It was Samael, Esau's guardian, wearing the younger brother down so that morning would belong to the older.

Jacob held. His hip went. He still held. The angel's breath was hot on his neck. Before he loosed him he asked for a blessing, not for his own name only. He asked it for the children who would come from him, so this accuser could not stand later and protest when God moved to free them.

The angel named him Israel and went. Esau still waited somewhere on the road. Dawn came over a man who limped.

When he came back from Padan Aram, after Shechem, after the dread that fell on the cities, after the mourner's blessing, God appeared to him again and blessed him. The haters saw it. The man with the staff had been helped. The door in the rock had not been the last door.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Legends of the Jews 6:92Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Jacob certainly did. Imagine this: Esau, his twin brother, is not happy. Jacob just received the blessings meant for him, and Esau is out for blood. He's not just passively angry; he's actively hunting Jacob down.

In Legends of the Jews, Esau wasn't about to let Jacob slip away so easily. He gathered his men, set up an ambush, and waited for Jacob on the road to Haran. Jacob, though, wasn't just going to be a sitting duck. He saw what was coming.

What happened next? Well, a miracle, of course! As Ginzberg tells us in Legends of the Jews, Jacob, realizing Esau's plan, turned toward the Jordan River. Picture him, staff in hand, eyes raised to the heavens, and then bam! He strikes the water and it parts, allowing him to cross to safety. A classic image. But Esau? He wasn't giving up.

He dogged Jacob's footsteps, eventually reaching the hot springs at Baarus before Jacob did. Now, Jacob, probably exhausted and unaware that Esau was lying in wait, decides to take a quick dip. "I have neither bread nor other things needful," he supposedly said, "so I will at least warm my body in the waters of the well." You can almost hear the desperation in his voice.

Big mistake. As soon as Jacob lowered himself into the spring, Esau's men surrounded the place. Every exit was blocked. Jacob was trapped, about to be boiled alive.

But, as it often happens in these stories, God intervenes. According to Legends of the Jews, a new opening appeared in the spring itself, a secret escape route just for Jacob. He scrambled out, safe once again.

This escape, as it's pointed out in Legends of the Jews, fulfilled the prophecy: "When thou passest through the waters, I will be with thee; when thou walkest through the fire, thou shalt not be burnt" (Isaiah 43:2). Jacob was saved from both the waters of the Jordan and the fiery hot spring.

So, what does this all mean? Is it just a thrilling adventure story? Perhaps. But it's also a powerful reminder. A reminder that even when we're trapped, when all seems lost, and when we're facing seemingly insurmountable odds, there's always the possibility of a miracle, a hidden escape route, a divine intervention. Sometimes, you just have to trust that a new opening will appear, even when you least expect it. Just like Jacob did.

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Bereshit Rabbah 82:1Bereshit Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

Our ancestors certainly did. And sometimes, just sometimes, they got one.

Take Jacob, for instance. He's been through the wringer, hasn't he? Deception, exile, wrestling angels… you name it. And just when he thinks he can finally settle down, boom, more trouble. But then, (Genesis 35:9) tells us, “God appeared to Jacob again, upon his arrival from Padan Aram, and He blessed him.”

"God appeared to Jacob." Why is that so significant? Bereshit Rabbah, that incredible collection of rabbinic interpretations of Genesis, sees a connection to a verse in Psalms (86:17): “Show me a sign for good, [so that those who hate me will see it and be shamed, for You, Lord, have helped me and comforted me].” The Midrash (rabbinic interpretive commentary), in its beautiful way, suggests that while this verse was uttered by David, its ultimate fulfillment actually happened with Jacob. What "sign" did Jacob receive? Well, remember the story of Jacob’s wages with Laban? As it says, "If he said this: The speckled will be your wages [then all the flocks bore speckled]" (Genesis 31:8). A clear indication of divine favor in a rather complicated business arrangement.

"Those who hate me will see it," the Psalm continues. Who are Jacob's haters? None other than Esau and his chieftains.

And what about "You... have helped me?" Remember the incident with Shekhem, when Jacob's sons took revenge for the rape of their sister, Dinah? It was a tense situation. As (Genesis 35:5) tells us, "The dread of God was upon the cities" around them, preventing them from attacking. That’s divine help right there.

Finally, "And comforted me." Bereshit Rabbah interprets this as the "blessing of the mourners." A time of comfort after loss.

So, what's the takeaway here? It's not just about Jacob receiving a sign. It’s about recognizing that even in the midst of hardship and conflict, there can be moments of divine intervention, moments of comfort, moments that serve as a sign that we're not alone on our journey. A moment of unexpected kindness, a sense of peace in a difficult situation, a feeling that maybe, just maybe, we’re being guided after all.

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Esh Kadosh p. 13Esh Kodesh (Rabbi Kalonymus)

Retold in our words. Read the original at the link below.Sefaria-hosted English translation · CC-BY

It's one of the most enigmatic scenes in the entire Torah (Genesis 32:24-30), and Jewish tradition has offered some pretty wild interpretations over the centuries.

One compelling idea, found in various midrashim (rabbinic interpretive commentary), is that Jacob wasn't just wrestling any old being. Oh no. It was Esau's guardian angel. And not just any angel, but Samael (the angel of death) himself! Samael is often identified as a powerful, even demonic, figure in Jewish mystical thought.

The Zohar tells us that Samael is a powerful figure with a lot of influence. So what was he doing wrestling Jacob? The idea is that by wearing Jacob down, exhausting him through this all-night struggle, Samael hoped to make him vulnerable for Esau's attack the next day. He wanted to ensure Esau would finally triumph over his brother.

Jacob, stubborn and determined as ever, held on. He didn't let Samael win. And here’s where the story takes another fascinating turn. Before letting the angel go, Jacob demanded a blessing. "Your name shall no longer be Jacob," the angel declared, "but Israel, for you have striven with God and with men, and have prevailed" (Genesis 32:29).

Now, why would Jacob insist on a blessing from such a figure?

Rabbi Kalonymus Kalman Shapira, the Rebbe of the Warsaw Ghetto – may his memory be a blessing – offers a profound and moving insight in Esh Kadosh. He suggests that Jacob wasn't asking for a blessing for himself. He was asking for it on behalf of his descendants, the people of Israel. The blessing from Samael, forced as it was, meant that this powerful adversarial angel couldn't protest when God decided to liberate Israel from oppression in future times. It meant that even Samael had, in a way, given his reluctant assent to the Exodus from Egypt!

As we find in Midrash Rabbah, everything said about Jacob can also apply to the people of Israel, especially after Jacob's name was changed to Israel. It’s all intertwined. This blessing, therefore, wasn't just for one man, but for the entire nation that would spring from him.

This ingenious interpretation casts the whole wrestling match in a new light. It transforms it from a personal struggle into a cosmic battle with implications for generations to come. Even the dark forces of the universe, personified by Samael, could be compelled to serve the ultimate purpose of redemption.

The idea that Jacob wrestled with Esau's guardian angel, Samael, appears again in another myth, "The Magic Flock," found in Tree of Souls (Schwartz). It's a recurring motif, highlighting the ongoing struggle between good and evil, between Israel and its adversaries, a struggle that continues to this day.

It’s a story about a nation's destiny, a cosmic battle, and the enduring power of hope, even in the face of seemingly insurmountable odds. What does this story mean for us today, and our own struggles against seemingly insurmountable odds?

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