Jacobs Angelic Wrestling Match
Friday, July 19, 2013
Question: What does the Torah mean when it says that Jacob wrestled with the Angel of the Lord? This is an unusual story and seemingly a silly idea that a man could wrestle with a spiritual entity. Is there a meaning behind this story?
Answer: There is most definitely a deeper meaning to this story as there is a deeper or inner meaning to the whole of the Torah. Remember- the Torah is not meant to be a book of legends, myths, fairy tales, etc. Rather it is a systematic presentation of evolving consciousness- from mochin d’katnut (restricted awareness) to mochin d’gadlut (expanded awareness). In Kabbalah this is the path from the 1% perceptual ability of the mundane of Malchut to the progressive levels within the 99% perceptive ability of Zeir Anpin.
To explain the story of Jacobs wrestling match lets first read about this story from the Zohar:
R. Jose further discoursed as follows: "And Esau was a cunning hunter... and Jacob was a perfect man, dwelling in tents" (Gen. XXV, 27).
'In which way was he "perfect"? In that he was "dwelling in tents", i.e. that he held fast to the two sides, to that of Abraham and that of Isaac. In dealing with Esau he advanced from the side of Isaac, as already said, and in the spirit of the passage: "With the merciful thou dost show thyself merciful... and with the crooked thou dost show thyself subtle" (Ps. XVIII, 26-27).
But when he came to receive the blessings, he came with help from on high, and with support from both Abraham and Isaac, and thus all was prescribed by wisdom, as already said above. For Jacob conquered the serpent with prudence and craft, but chiefly by means of the he-goat; and although the serpent and Samael are the same, yet he also conquered Samael by another method, as described in the passage, saying: "and there wrestled a man with him until the breaking of the day. And when he saw that he prevailed not against him" (Gen. XXXII, 25-26).
Observe how great Jacob's merit must have been. For as his adversary was intent on destroying him completely, and that night was the night when the moon was created, it was doubly unpropitious for Jacob, who remained behind all alone. For we have been taught that a man should not go out alone in the night time; how much less then in the night when the lights were created, since the moon is defective, and on such a night the evil serpent is specially powerful.
Samael thus came and attacked him, in order to destroy him utterly. Jacob, however, had strong support on all sides, on the side of Isaac and on the side of Abraham, both of whom constituted the strength of Jacob. When Samael attacked Jacob's right he saw there Abraham equipped with the strength of day, being of the side of the Right, the same being Mercy (Hesed). When he attacked his left, he saw there Isaac with the strength of stern judgment. When he attacked in front, he found Jacob strong on either side by reason of those surrounding him, and thus we read: "And when he saw that he prevailed not against him, he touched the hollow of his thigh" (Gen. XXXII, 26), that is, a part that is outside of the trunk and one of its supports.
Hence, "the hollow of Jacob's thigh was strained" (Ibid.). When day appeared and night departed, Jacob's strength increased and Samael's waned, so that the latter said: "Let me go, for the moment of the recital of the morning hymn had arrived", and it was therefore necessary for him to depart. He thus confirmed Jacob's blessings and added to them one blessing more, as it says: "And he blessed him there" (Ibid. 30). [Zohar, Tol'doth, 146a, v2, pp. 70-71.]The Zohar conceals in the symbolism of its Torah exegesis certain principles that govern human evolution and that describe the special relationship that exists between humanity and the Divine.
For example, in the Zohar, what is termed the "object of true faith" refers to the Shechina (often symbolised by the Moon). This is the 'higher' Shechina, or the sefirah Binah on the Tree of Life diagram. The 'higher' Shechina can only be experienced 'consciously' through the 'doorway' of the sefirah Da'at. The 'lower' Shechina is represented by the sefirah Malkut. In essence these are two expressions of the one Shechina, but this unity can only be consciously realized through Jacob achieving the grade of Israel.
The 'higher' Shechina is represented by the first Heh, and the 'lower' Shechina by the second Heh, of YHVH. Jacob/Israel is represented by the Vav that is placed between them. Jacob/Israel unifies within consciousness the 'higher world' (or the 'world to come' of Beriah) with the 'lower' world (or physical world of Assiyah).
This, in a nutshell, describes the evolutionary goal of humanity. It is a 'bridge-building' process that occurs between humanity and the Divine, and human consciousness is the bridge that will eventually span the Abyss of 'unknowing'.
During the evolutionary process Jacob must bring Esau under control. This means that Tiferet must gain dominion over Hod (i.e. at our physical level of consciousness). Hod represents the 'rational mind' which is 'cunning like a serpent', and it holds us prisoner until we are able to dispel its illusion of supremacy. As long as our conscious focus is firmly fixed in Hod then Hod has dominion over us. Eventually there must occur a shift in polarization to Tiferet, and thence to Gevurah and Chesed. The Wisdom of Kabbalah helps us in that process.
This process is symbolized for us in the story of Jacob 'wrestling with a man (or 'angel') during the night'. That angel is called Samael (described as "the chieftain of Esau" by the Zohar).
The fight occurs during the "night"--i.e. within the realm of the lower sefirot of 'night' --when the "moon is defective", and "the evil serpent is specially powerful". The Moon is 'defective' when it fails to reflect/receive the light of the Sun. In other words, when Yesod (Moon) is not receiving the illumination of Tiferet (Sun). Consequently, this lack of 'light' causes fear in humanity because during that time we are unconscious of the presence of the soul, and therefore we feel completely at the mercy of material forces and the physical world (Malchut). We lose our faith in the power of our soul to redeem us from the illusory chaos of the material world. The rational mind (Hod) has dominion during that dark time.
Jacob is wounded by Samael in the "hollow of his thigh" which symbolically refers to the sefirah Hod of the Tree of Life. Hod represents the 'left leg' (and 'thigh') of Adam.
As the "day" dawns (i.e. as Tiferet/Sun asserts a stronger influence) Jacob (Tiferet) gains control of Samael (Hod).
When polarization in consciousness shifts from Hod (Mercury) to Tiferet (Sun) the 'light comes on'. In other words, we become aware (in the true sense of the word) that we have a 'soul'. We realize that there exists an invisible benevolent force that will guide us out of negative circumstances if we choose to follow. This is only the first step however, on a journey out of 'darkness' and into 'Light'. Tiferet is the 'torch' that helps us find our way.
'In which way was he "perfect"? In that he was "dwelling in tents", i.e. that he held fast to the two sides, to that of Abraham and that of Isaac. In dealing with Esau he advanced from the side of Isaac, as already said, and in the spirit of the passage: "With the merciful thou dost show thyself merciful... and with the crooked thou dost show thyself subtle" (Ps. XVIII, 26-27).
But when he came to receive the blessings, he came with help from on high, and with support from both Abraham and Isaac, and thus all was prescribed by wisdom, as already said above. For Jacob conquered the serpent with prudence and craft, but chiefly by means of the he-goat; and although the serpent and Samael are the same, yet he also conquered Samael by another method, as described in the passage, saying: "and there wrestled a man with him until the breaking of the day. And when he saw that he prevailed not against him" (Gen. XXXII, 25-26).
Observe how great Jacob's merit must have been. For as his adversary was intent on destroying him completely, and that night was the night when the moon was created, it was doubly unpropitious for Jacob, who remained behind all alone. For we have been taught that a man should not go out alone in the night time; how much less then in the night when the lights were created, since the moon is defective, and on such a night the evil serpent is specially powerful.
Samael thus came and attacked him, in order to destroy him utterly. Jacob, however, had strong support on all sides, on the side of Isaac and on the side of Abraham, both of whom constituted the strength of Jacob. When Samael attacked Jacob's right he saw there Abraham equipped with the strength of day, being of the side of the Right, the same being Mercy (Hesed). When he attacked his left, he saw there Isaac with the strength of stern judgment. When he attacked in front, he found Jacob strong on either side by reason of those surrounding him, and thus we read: "And when he saw that he prevailed not against him, he touched the hollow of his thigh" (Gen. XXXII, 26), that is, a part that is outside of the trunk and one of its supports.
Hence, "the hollow of Jacob's thigh was strained" (Ibid.). When day appeared and night departed, Jacob's strength increased and Samael's waned, so that the latter said: "Let me go, for the moment of the recital of the morning hymn had arrived", and it was therefore necessary for him to depart. He thus confirmed Jacob's blessings and added to them one blessing more, as it says: "And he blessed him there" (Ibid. 30). [Zohar, Tol'doth, 146a, v2, pp. 70-71.]The Zohar conceals in the symbolism of its Torah exegesis certain principles that govern human evolution and that describe the special relationship that exists between humanity and the Divine.
For example, in the Zohar, what is termed the "object of true faith" refers to the Shechina (often symbolised by the Moon). This is the 'higher' Shechina, or the sefirah Binah on the Tree of Life diagram. The 'higher' Shechina can only be experienced 'consciously' through the 'doorway' of the sefirah Da'at. The 'lower' Shechina is represented by the sefirah Malkut. In essence these are two expressions of the one Shechina, but this unity can only be consciously realized through Jacob achieving the grade of Israel.
The 'higher' Shechina is represented by the first Heh, and the 'lower' Shechina by the second Heh, of YHVH. Jacob/Israel is represented by the Vav that is placed between them. Jacob/Israel unifies within consciousness the 'higher world' (or the 'world to come' of Beriah) with the 'lower' world (or physical world of Assiyah).
This, in a nutshell, describes the evolutionary goal of humanity. It is a 'bridge-building' process that occurs between humanity and the Divine, and human consciousness is the bridge that will eventually span the Abyss of 'unknowing'.
During the evolutionary process Jacob must bring Esau under control. This means that Tiferet must gain dominion over Hod (i.e. at our physical level of consciousness). Hod represents the 'rational mind' which is 'cunning like a serpent', and it holds us prisoner until we are able to dispel its illusion of supremacy. As long as our conscious focus is firmly fixed in Hod then Hod has dominion over us. Eventually there must occur a shift in polarization to Tiferet, and thence to Gevurah and Chesed. The Wisdom of Kabbalah helps us in that process.
This process is symbolized for us in the story of Jacob 'wrestling with a man (or 'angel') during the night'. That angel is called Samael (described as "the chieftain of Esau" by the Zohar).
The fight occurs during the "night"--i.e. within the realm of the lower sefirot of 'night' --when the "moon is defective", and "the evil serpent is specially powerful". The Moon is 'defective' when it fails to reflect/receive the light of the Sun. In other words, when Yesod (Moon) is not receiving the illumination of Tiferet (Sun). Consequently, this lack of 'light' causes fear in humanity because during that time we are unconscious of the presence of the soul, and therefore we feel completely at the mercy of material forces and the physical world (Malchut). We lose our faith in the power of our soul to redeem us from the illusory chaos of the material world. The rational mind (Hod) has dominion during that dark time.
Jacob is wounded by Samael in the "hollow of his thigh" which symbolically refers to the sefirah Hod of the Tree of Life. Hod represents the 'left leg' (and 'thigh') of Adam.
As the "day" dawns (i.e. as Tiferet/Sun asserts a stronger influence) Jacob (Tiferet) gains control of Samael (Hod).
When polarization in consciousness shifts from Hod (Mercury) to Tiferet (Sun) the 'light comes on'. In other words, we become aware (in the true sense of the word) that we have a 'soul'. We realize that there exists an invisible benevolent force that will guide us out of negative circumstances if we choose to follow. This is only the first step however, on a journey out of 'darkness' and into 'Light'. Tiferet is the 'torch' that helps us find our way.
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