One of the most challenging and enigmatic episodes in Sefer Bereishis is the battle between Yaakov and saro shel Esav. While we believe, with the possible exception of Sefer Iyov, that all of the narratives in Tanach are actual events that occurred, some rishonim believe that this battle was not a real event, in the physical sense, and is purely symbolic. We don't even understand how it is possible to fight a malach, let alone to defeat one.
We know that ma'aseh avos siman labonim, and therefore there is clearly significant symbolism for future generations in whatever happened in this episode. To understand what that symbolism is, there are at least three questions we must ask. First, in what way does this battle symbolize the eternal battle between the descendants of Yaakov and our adversaries? Second, why does this battle only occur when, "vayivaser Yaakov l'vado", when Yaakov is alone? And third, what is the meaning of, "vayiga b'kaf yerech Yaakov", i.e. where is the vulnerability that can expose us to harm?
Rav Yosef Nechemya Kornitzer, quoting the Chasam Sofer in the name of the Shelah Hakadosh, says that the word ירך is an acronym for "ים, רקיע, כסא - the ocean, the firmament and the throne" and, "vayiga b'kaf yerech Yaakov" means that saro shel Esav was able to do his damage in the kuf of the word ירך, namely the throne. However, the Chasam Sofer did not explain at all what this means. Rav Yosef Nechmya develops the idea as follows:
The three items alluded to in the word ירך, i.e. the ocean, the firmament and the throne, appear when the Gemara (Menachos 43) discusses the value and meaning of techeiles: "R' Meir says, 'what makes techeiles unique among all colors? It reminds us of the ocean, which in turn reminds us of the firmament which in turn reminds us of the kisei hakavod". The obvious question on this Gemara is why do we need the intermediary steps? Why not just say that the techeiles reminds us of the kisei hakavod? After all, the goal of always seeing the kisei hakavod, of "shivisi Hashem l'negdi tamid" is what the Rema identifies at the beginning of Shulchan Aruch as the best formula to successfully observe Torah and mitzvos.
Rav Yosef Nechemya suggests that Chazal took their cue from the parsha of tzitzis which seems to contain three extra themes and phrases when describing what we will remember when we see our tzitzis. It doesn't simply say, "וראיתם אותו וזכרתם כי אני ה' אלקיכם", rather it includes "ולא תתורו אחרי לבבכם, למען תזכרו... והייתם קדושים, אני ה' אלקיכם אשר הוצאתי אתכם מארץ מצרים". The seemingly unnecessary components of this parsha add to the series of items that seeing the techeiles is meant to remind us of, and these components are meant to caution us against threats to our avodas Hashem.
First, we must always remember "ואהבת לרעך כמוך", which Hillel told a ger (Shabbos 31) is the foundation of the entire Torah. Proper fulfillment of this mitzvah involves viewing whatever Hashem has blessed us with as opportunities to share with others. My money has no value if it can't enrich the lives of others. My wisdom has no value if I can't use it to teach others. The mishna (Avos 1) gives three pieces of advice which flow one from another: "הוו מתונים בדין, והעמידו תלמידים הרבה, ועשו סייג לתורה". Judges must take other people's money very seriously and not flippantly issue a verdict (הוו מתונים בדין) and must share their חכמה with others (העמידו תלמידים הרבה), and only then will they have succeeded in making a סיג לתורה. When one understands that he is responsible to share his gifts with others, he will be able to protect his Torah learning. For this message, we look at the yam, which receives an abundance of water but never overflows because its water is shared and flows out for others to use. Chazal saw this message in "לא תתורו אחרי לבבכם ואחרי עיניכם" – don't look to indulge, instead look to share.
Second, we need to distance ourselves from improper influences. Particularly, after having internalized the first message of אהבת הבריות we must be very careful that we can distinguish between those who will positively affect us and those who will do the opposite. Chazal understand "ואבדיל אתכם מן העמים להיות לי" to indicate that as long as we are מובדל מבין העמים we will be לי – associated with Hashem. Chazal tell us to look at the רקיע to learn this lesson, as its purpose is described in בראשית as being להבדיל בין המים העליונים לתחתונים; we all need a personal מחיצה to separate the בני עלייה from the תחתונים. That is why the פרשת הציצית reminds us למען תזכרו... והייתם קדושים<. Our love of others cannot be permitted to affect our קדושה.
Finally, a powerful force in determining our outlook is "consensus". We tend to believe that if the masses believe or value something, they must be correct. The mashal is "קול המון כקול שדי". However, a ben aliyah who knows the truth must be able to withstand the general consensus and fight for what is correct. This is the ma'alah of Avraham Avinu who was persecuted terribly for his beliefs, to the point of being thrown into a fire. In fact, Hashem Himself demonstrated this middah when He saved us from the attacking Egyptians against the protests of all of the angels who argued that we were no better than the Egyptians. This is the third reminder of the techeiles – that of the kisei hakavod. It is not just a kisei, but a kisei hakavod because He doesn't require the kavod of others, as His throne is inherently kavod. The passuk in parsha of tzitzis tells us to remember "אשר הוצאתי אתכם מארץ מצרים" – Hashem only took us out of Mitzrayim because He knew to ignore the protests of the angels.
The symbolism of Yaakov being alone is not an indication of his vulnerability, but of his strength. Because he had the strength to be alone and still remain true to his beliefs, he is able to withstand the challenge of Esav. Chazal (Chullin 91) allude to these messages when they say "ויאבק איש עמו מלמד שהעלה אבק עד כסא הכבוד".
At the very end of the battle, which will ultimately be a winning battle for the Jewish people, "ויגע בכף ירך יעקב" – there will be vulnerability in the "כ", the sense of kisei, the sense of Jewish pride, of valuing what is truly valuable even if the world doesn't see its value. We will see Judaism associated with social liberalism because that is the consensus of the world. But as we approach Chanukah, we remember that association with the kisei means that we celebrate "רבים ביד מעטים" – we ignore the masses who may impose foreign values, and we instead stand up and say, "מי לה' אלי" as those whose dedication is purely to Hashem.
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