Parshat Chukat8 min read

Michael Said the Blessing Jacob Took From Esau Was His by Right

The angel had to be back in heaven before sunrise or the morning song could not start. Jacob had him by the throat and a question about Esau.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. He Went Back Across for the Small Jars
  2. My Priest in Heaven and My Priest on Earth
  3. The Choir Could Not Begin Without Him
  4. The Tenth Son Went Up With the Angel
  5. The Dust Went Up to the Throne
Michael Said the Blessing Jacob Took From Esau Was His by Right Click for full size

He Went Back Across for the Small Jars

Jacob put his wives, his children, his servants and every animal he owned over the ford of the Jabbok, and then he crossed back alone, in the dark, because he had left some small clay jars on the wrong bank.

He was going to meet Esau in the morning, and Esau had sworn twenty years earlier to kill him. He went back for the jars anyway.

A shepherd was standing on that bank with sheep and camels of his own, and he offered a trade. Each of us moves the other one's animals. Jacob agreed, on the condition that his own went first, and the shepherd put them across in the time it takes to blink. Then Jacob began carrying the shepherd's flock, and no matter how many he brought over the near bank stayed full. He worked at it most of the night before he understood, and then he had the man by the throat.

"You wizard. You wizard. No enchantment works at night."

The stranger decided it was time to be recognized. He put one finger down and touched the ground, and fire came up out of the dirt between them.

Jacob did not step back. "You think you can frighten me with that. I am made entirely of fire."

My Priest in Heaven and My Priest on Earth

The shepherd was Michael, first of the angels, and the whole host under his command came down into the fight with him.

He had Jacob and was about to put a serious wound in him when God arrived at the ford, and every angel there felt the strength go out of his arms. What Michael managed instead was a touch to the hollow of the thigh, and Jacob's hip came out of its socket.

God spoke to him about it. "Is this a fitting thing to do, putting a blemish on My priest?"

Michael was genuinely astonished. "But I am Your priest."

"You are My priest in heaven. He is My priest on earth."

Michael called down the sky for Raphael, who has charge of every healing. "Comrade. Help me out of this." Raphael came and closed what Michael had opened.

God was not finished. "Why did you injure My firstborn son?"

"Only to glorify You."

So God handed Michael over to Jacob and to Jacob's descendants for as long as there were any, as the angel who would speak for them. You are fire and he is fire. You are head of the angels and he is head of the nations. The highest of the angels goes to the highest of the peoples, to go up and ask mercy on his behalf.

Michael turned to the man he had just been wrestling and asked him something that was almost tender. "How is it possible that you can beat me, and you are afraid of Esau?"

The Choir Could Not Begin Without Him

The sky went gray over the water.

"Let me go. The day is breaking."

Jacob held on. "What are you, a thief? A man throwing dice in an alley? Why should daylight worry you?"

Then the sky filled with voices, whole companies of angels calling down at the riverbank. "Come up, Michael. It is the hour of the song. If you are not there to start it, nobody sings." The angels of Aravot were waiting on a note only he could give, and if it did not come they would burn him for it.

"I will not let you go until you bless me."

"Which is greater, the servant or the son? I am the servant. You are the son. Why do you want a blessing out of me?"

"The angels who came to Abraham did not leave without blessing him."

"They were sent for that. I was not." The light was climbing. "Do you know what happens to an angel who lets out something from up there? A hundred and thirty-eight years outside the gates. Is that what you want to hear from me?"

Jacob did not move his hands.

Michael worked it out for himself, standing in the shallows with a man's grip on him. His children stand on their wishes with Him and He gives in to them. What was I supposed to do, refuse Jacob.

"A day is coming when God will show Himself to you and change your name, and I will be standing there when He does. You will not be called Jacob. You will be called Israel, because you were born of a woman, you walked into the palace of heaven, and you came out of it alive." Then he blessed him plainly, the way a man blesses another man. "May your children be as upright as you are."

The Tenth Son Went Up With the Angel

Michael was still not free, and he remembered a promise Jacob had made years earlier at a stone in Bethel, about a tenth of everything. Jacob counted his herds in the half light. Five thousand five hundred head. He cut out five hundred and fifty and set them aside.

"You have sons," the angel said. "You have not tithed them."

Jacob started naming them. Reuben was exempt, and Joseph, and Dan, and Gad, because each was the first son of his own mother. That left eight. He counted them off in order and ran out of boys at Benjamin, so he went back to the beginning of the list, and Simeon came ninth, and the tenth name in his mouth was Levi.

Michael took Levi up and set him in front of God. "This one is Your portion. The tenth belongs to You." God put out His hand and blessed the boy, that his children would serve on earth the way the angels serve above. Then Michael pressed like a man closing a contract. "Does a king not feed his own servants?" So everything holy was assigned to Levi's sons to live on.

The Dust Went Up to the Throne

One thing was left, and Jacob had been carrying it for twenty years.

"I took the blessing my father meant for my brother. Do you call it mine, or are you going to bring charges about it?"

"It is yours by right," the angel said. "You did not get it by cunning. I say so and every power in heaven says so, because you have proved yourself master over the strong ones of the sky, and over Esau and his legions with them."

Jacob made him give up his name before he opened his hands, and the name was Israel, which Jacob himself would carry. Then he blessed the angel, and the angel went up to sing.

The dust their heels had thrown up all night was still going, all the way to the Throne of Glory, and the one who came out of the ford wearing it was not Jacob.

He crossed the water at sunrise dragging one leg. Generations later, in Egypt, Joseph looked at the brothers waiting outside his door and told his steward to open the slaughterhouse and cut the shrunken sinew out of the thigh before any meat went in front of them. They were the sons of a man who had been held at that joint and had not let go.


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From the tradition

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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.

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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Legends of the Jews, VI. Jacob, The Shepherd by Jabbok Who Was Really an AngelLegends of the Jews

Retold in our words. Read the original at the link below.Project Gutenberg eBook #1493, The Legends of the Jews, Volume 1 · Public Domain

His story of wrestling with an angel is one of the most powerful and enigmatic in the entire Torah.

As Jacob journeyed back to Canaan, anticipating a tense reunion with his brother Esau, he prepared gifts and sent his family ahead. But he lingered behind, alone by the river Jabbok. And that's when it happened. He encountered a stranger.

In Legends of the Jews, Ginzberg's masterful retelling of rabbinic lore, Jacob saw a shepherd with flocks and camels. They agreed to help each other ford the river, Jacob insisting his possessions go first. In an instant, the shepherd whisked Jacob's sheep to the other side! But when it was Jacob’s turn, no matter how many animals he moved, there always seemed to be more. He labored all night, an endless task.

Frustrated and suspicious, Jacob confronted the shepherd. "O thou wizard!" he cried, grabbing him by the throat. It was then, the story goes, that the angel revealed himself. As the Zohar tells us, nighttime enchantments hold no power.

This wasn't just any shepherd; it was the archangel Michael! And the ensuing struggle wasn't merely physical. It was a cosmic clash. Michael summoned fire from the earth, but Jacob, ever the determined one, declared he was made of fire himself!

Ginzberg, drawing on various midrashic (rabbinic interpretive commentary) traditions, recounts that Michael was aided by a whole host of angels. But even with divine assistance, Jacob held his own. At one point, God Himself intervened, diminishing the angels' strength. In desperation, Michael touched Jacob's thigh, injuring him.

Why would an angel injure Jacob, especially on the command of God?

Midrash Rabbah suggests that God rebuked Michael, asking, "Dost thou act as is seemly, when thou causest a blemish in My priest Jacob?" Michael, astonished, claimed, "Why, it is I who am Thy priest!" God clarified that Michael was His priest in heaven, but Jacob was His priest on earth. So, the archangel Raphael was summoned to heal Jacob.

God then appointed Michael as Jacob's guardian angel, and the guardian angel of his descendants for all generations. "Thou art a fire, and so is Jacob a fire; thou art the head of the angels, and he is the head of the nations," God says, according to Ginzberg. “Therefore he who is supreme over all the angels shall be appointed unto him who is supreme over all the peoples, that he may entreat mercy for him from the Supreme One over all."

After this otherworldly battle, Michael asked Jacob, "How is it possible that thou who couldst prevail against me, the most distinguished of the angels, art afraid of Esau?" As dawn approached, Michael sought to leave, but Jacob refused to release him without a blessing. He grabbed on tight!

"Let me go, for the day breaketh," Michael pleaded. Jacob shot back, "Art thou a thief, or a gambler with dice, that thou fearest the daylight?" Other angels appeared, calling Michael back to heaven, lest he be consumed by the angels of 'Arabot (the highest heaven) for missing the morning songs of praise.

Still, Jacob persisted: "I will not let thee go, except thou bless me."

Michael explained that he was a servant, and Jacob was a son. But Jacob, remembering the blessings bestowed upon Abraham, wouldn't relent. Finally, Michael relented, revealing a secret: A day would come when God would change Jacob's name to Israel. He blessed Jacob, wishing his descendants would be as pious as he was.

Michael also reminded Jacob of his vow to give a tithe, a tenth of his possessions, to God. Jacob then separated five hundred and fifty head of cattle from his herds. Michael then took Levi with him into heaven, presenting him before God, and God stretched forth His hand and blessed Levi.

Jacob then asked the angel to acknowledge the blessing he'd received from his father, Isaac, even though it was originally intended for Esau. The angel confirmed the blessing was rightfully Jacob's, earned through his strength and perseverance.

Finally, Jacob insisted on knowing the angel's name. The angel revealed it was Israel - the name Jacob himself would bear. With that, the angel departed. Jacob named the place Penuel, meaning "face of God," because he had seen God face to face and lived.

So, what does this all mean?

The story of Jacob wrestling with the angel is a profound metaphor for our own struggles, our own encounters with the divine, and the transformations we undergo in the process. Jacob's fight wasn't just with an angel; it was with himself, with his past, and with his destiny. He emerged from that struggle wounded, but also stronger, renamed, and blessed.

And perhaps, that's the point. We, too, can emerge from our struggles transformed, ready to face whatever lies ahead, carrying the blessings we've earned along the way. The story of Jacob reminds us that even in our most challenging moments, we are not alone. We, too, wrestle with angels.

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Targum Jonathan on Genesis 43Targum Jonathan

Retold in our words. Read the original at the link below.The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 · Public Domain

When Joseph's brothers return to Egypt with Benjamin in Genesis 43, the Hebrew text describes a tense meal. Targum Jonathan transforms it into a scene loaded with hidden signals, prophetic knowledge, and one remarkable kosher detail.

Jacob's farewell speech gets a mystical upgrade. In Genesis, he simply says "if I am bereaved, I am bereaved." The Targum rewrites this as a prophetic declaration: "I am now certified by the Holy Spirit that if I am bereaved of Joseph, I shall also be bereaved of Shimeon and of Benjamin." Jacob was not resigning himself to fate. He was receiving divine assurance, the Holy Spirit itself confirmed that his sons would return.

The most striking addition comes when Joseph prepares the feast. Genesis says Joseph told his steward to bring the men home and "slaughter an animal and prepare." The Targum adds a critical instruction: "unloose the house of slaughter, and take out the sinew that shrank, and prepare meat before them." Joseph ordered the gid hanasheh, the sciatic nerve, removed from the meat. This is the sinew that Jews are forbidden to eat because of Jacob's wrestling match with the angel (Genesis 32:33). Joseph, disguised as an Egyptian official, was secretly keeping kosher and serving his brothers ritually prepared food without their knowledge.

The dinner seating arrangement becomes a calculated performance. Genesis says the brothers were amazed at being seated in birth order. The Targum explains how Joseph pulled it off: "he had taken the silver cup in his hand, and, sounding as if divining, he had set in order the sons of Leah on one side, and the sons of Zilpah on the other side, and the sons of Bilhah on another side." He pretended to use his divination cup to arrange them. But of course he already knew exactly who they were. He seated Benjamin beside himself.

The separation at dinner also gets a theological explanation. The Egyptians ate separately from the Hebrews not merely because of cultural taboo, but because "the animals which the Mizraee worshipped the Yehudaee ate." The Egyptians considered cattle sacred. The Hebrews ate beef. Sharing a table was theologically impossible.

Benjamin's extra-large portion is specified with precision: five portions total, "one was his own portion, one from himself, one from his wife, and two portions from his two sons." Joseph, his wife, and both his children each sent a share to the brother they had never met. And the final detail is poignant: "from the day when they were separated from him they had not drunk wine, neither he nor they, until that day" (Genesis 43:34). For over twenty years, both sides had been in mourning. And neither knew the other was doing the same.

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Prayer of Joseph 1-4Prayer of Joseph

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

Was Jacob, the patriarch, just an ordinary man? Tradition whispers secrets, suggesting his story is far grander than we might imagine. Some even say his true name was Israel, and that he was nothing less than an angel of God. Israel, the very archangel of the power of the Lord, the first minister before God Himself! According to some accounts, he was the first being brought to life by God, possessing the radiant beauty of Adam.

If that were true, how did he become the Jacob we know from the Torah? The Zohar tells us that when the angel Israel descended to earth, he forgot his divine origins. It's a poignant idea – a celestial being veiled in human form, unaware of their true nature.

What about that famous dream, the one with the ladder stretching between earth and heaven? God, according to this tradition, was trying to jog Jacob’s memory. (Genesis 28:12) describes angels ascending and descending, but what were they really doing?

The angels who accompanied him from his father's house, so the story goes, went up to heaven to announce to the angels on high: "Come and see Jacob the pious, whose image is fixed upon the Throne of Glory, the one you have longed to see." Then, the rest of the holy angels of the Lord came down to look at him. They ascended to see the face carved on the celestial throne and descended to see Jacob asleep, his features mirroring that divine image.

In the dream, Jacob hears God's voice: "You, too, Jacob, climb up the ladder." A direct invitation back to the heavenly realm! But Jacob hesitates. "Master of the Universe," he says, "I am afraid that if I climb up, I will have to come down." And he remains earthbound.

A choice between the celestial and the terrestrial. The tradition suggests that had Jacob ascended, Israel would have been spared immense suffering. A tantalizing "what if" hangs in the air.

And then there's the wrestling match at the River Yabbok (Genesis 32:25-31). Was it just a man struggling with an angel? Not according to this mystical interpretation. It was a clash of angels: Uriel and Israel locked in a cosmic struggle.

Some say Uriel was sent to awaken Jacob to his true identity: "Know that you were once an angel, who descended to earth and took up dwelling among humans, and your name became Jacob. Now your name shall no longer be called Jacob, but Israel" (Genesis 32:29). Others propose Uriel wrestled with Jacob, demanding his own name take precedence over all others.

Suddenly, Jacob remembers. "Are you not Uriel?" he cries. "Have you forgotten that I am Israel, the chief commander among the heavenly hosts?" And, invoking God's secret Name, he triumphs.

Still, other traditions, as explored by Ginzberg in Legends of the Jews, claim Jacob only became an angel after his death, achieving immortality. Whether before or after, Jacob-Israel declares, "I am an angel of God and a ruling spirit, the first servant before the presence of God. It was God who gave me the name Israel, which means, 'the man who sees God,' because I am the firstborn of all living beings that God brought to life."

The meaning of Jacob’s It seems to contain elements of self-discovery, remembering who we are, what our potential is, and the battle between our earthly and heavenly selves. It's a deeply resonant image, no matter how you interpret it.

So, was Jacob an angel? The tradition offers a compelling, if unconventional, perspective. What do you think?

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Legends of the Jews 6:206Legends 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

Not some friendly sparring, but a fierce, all-night battle with a mysterious being. It turns out, according to Legends of the Jews, Jacob had good reason to keep replaying that scene in his mind. His opponent wasn’t just any angel. It was the angel of Esau, his twin brother, his lifelong rival. This angel, a powerful celestial representative, had tested Jacob’s strength and, ultimately, been defeated. What a statement about Jacob's resilience and spiritual fortitude!

The story doesn’t end there. Jacob, ever the strategist, knew that winning one battle didn’t guarantee lasting peace. He understood Esau's nature, perhaps better than anyone. He knew that Esau, for all his bluster, could be swayed, influenced. And Jacob chose a unique method: generosity.

For an entire year, Jacob showered Esau with gifts. Day after day, presents flowed from Jacob to his brother, a constant stream of appeasement. Why? Jacob’s reasoning, as recounted in Legends of the Jews, is fascinating. “'A gift doth blind the eyes of the wise,' and how much more doth it blind the wicked! Therefore will I give him presents upon presents, perhaps he will let me alone. Jacob believed that consistent generosity could cloud Esau's judgment, pacify his resentment, and ultimately protect him. Jacob wasn't just giving gifts out of the goodness of his heart. It was a calculated move, a strategic investment in his own safety and well-being. It also reveals something about Jacob's priorities. He saw the land of Israel, the Eretz Yisrael, as the true source of blessing. The possessions he had acquired outside of it? Not so important.

He didn’t hesitate to part with them, because, as the text says, such possessions "are not a blessing." This reminds us of a deeper teaching, that true wealth lies not in material possessions, but in spiritual connection and divine favor. Jacob understood this, and it guided his actions, even in his dealings with his complicated brother, Esau.

Perhaps it’s a reminder that sometimes, the most effective way to overcome conflict isn't through direct confrontation, but through strategic kindness. Or maybe it’s a lesson about valuing what truly matters, about recognizing the difference between fleeting possessions and lasting blessings. Whatever your takeaway, Jacob's story, as told in Legends of the Jews, offers a compelling glimpse into the complexities of family, faith, and the enduring power of human relationships.

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Yalkut Shimoni on Torah 132:1Yalkut Shimoni on Torah

Translation of the source text.Torat Emet (Yalkut Shimoni) · CC-BY-NC

"He took them and brought them across the stream" (Genesis 32:23): he made himself like a bridge, taking from here and setting down there. "And Jacob was left alone" (Genesis 32:24). "There is none like God, O Yeshurun, riding through heaven to your help" (Deuteronomy 33:26). "There is none like God": and who is like God? Yeshurun, the pleasing and praiseworthy ones among you. You find that everything the Holy One, blessed be He, is destined to do in the future, He first did through righteous people in this world. The Holy One, blessed be He, revives the dead, and Elijah revives the dead. The Holy One, blessed be He, withholds rains, and Elijah withholds rains. The Holy One, blessed be He, blesses the little, and Elijah blesses the little. The Holy One, blessed be He, revives the dead, and Elisha revives the dead. The Holy One, blessed be He, remembers barren women, and Elisha remembers barren women. The Holy One, blessed be He, blesses the little, and Elisha blesses the little. The Holy One, blessed be He, sweetens the bitter, and Elisha sweetens the bitter. The Holy One, blessed be He, sweetens the bitter with the bitter, and Elisha sweetens the bitter with the bitter. "There is none like God, O Yeshurun": and who is like God? Yeshurun the elder. Just as of the Holy One, blessed be He, it is written, "the LORD alone shall be exalted" (Isaiah 2:11), so here, "Jacob was left alone."

Rav Huna said: he appeared to Jacob in the form of a shepherd. This one had sheep and that one had sheep; this one had camels and that one had camels. He said to him: take mine across, and I will take yours across. Jacob our father took his across, then returned and looked to see whether he had forgotten anything. Immediately, "a man wrestled with him" (Genesis 32:24). Rabbi Chiyya bar Rabbah, Rabbi Shimon son of Rabbi, and Rabban Shimon ben Gamliel were doing business in silk near Tyre. After they went out, they said: let us go and seize the craft of our fathers. They said: let us return and see whether we have forgotten anything. They returned and found one bundle of their silk. People said to them: from where do you have this practice? They said: from our father Jacob, who returned, as it is said, "Jacob was left alone."

The rabbis said: he appeared to Jacob as a chief bandit. This one had sheep and that one had sheep; this one had camels and that one had camels. He said: take mine across, and I will take yours across. The angel crossed in the blink of an eye, while Jacob our father kept crossing, returning, and finding something forgotten. He said to him: trickster. He took a halter and put it on his neck. He said: trickster, trickster, sorcery does not succeed at night. At last the angel said: I will let him know with whom he is dealing. He placed his finger on the ground, and the ground began to seethe with fire. Jacob said to him: with this you frighten me? I am wholly made of it. This is what is written, "the house of Jacob shall be fire" (Obadiah 1:18). Rabbi Chama bar Chanina said: it was Esau's guardian angel, as Jacob later said, "I have seen your face as one sees the face of God, and you have accepted me" (Genesis 33:10). "And he saw": this is like an athlete wrestling with the king's son. He lifted his eyes and saw the king standing over him, so he let himself collapse before him. Rabbi Berekhiah said: we do not know who prevailed, whether the angel or Jacob. But from what is written, "a man wrestled with him," who was covered in dust? The man who was with him.

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Midrash Aggadah, Genesis 32:25Midrash Aggadah

Translation of the source text.Midrash Aggadah (Buber), Public Domain, on Sefaria · CC-BY-SA

"And Jacob was left alone" (Genesis 32:25). And why did he remain? Because he had forgotten some small jars. This teaches you that the righteous cherish their money more than their bodies.

"And a man wrestled with him" (Genesis 32:25), this was the prince of Esau.

"And he wrestled" (vaye'avek), for the dust (avak) of their feet rose up as far as the Throne of Glory.

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