Musar for Chullin 183:34

It is difficult to understand the point of this Midrash. We have a principle that one does not show man visions of what was in the past. Besides, why is the whole procedure described in the feminine gender [hence the Midrash's reference to Proverbs which constantly contrasts the woman of valor with the seductress Ed.]?

The staves by means of which the Ark was carried were not to be removed from the rings they sat in. These staves are symbolic of heads of households (non-scholars) who financially support those who study Torah. Our sages said אלמלא עליא, לא אתקיימו אתכליא, "without leaves the trunk could not continue to exist" (Chullin 92). Concerning this proverb the Torah says in Deut. 33,18: שמח זבולון בצאתך ויששכר באהלך, "Rejoice Zevulun when you depart (on your voyage to make a livelihood) and you Issachar within your tent." This means that those who support the ones who study Torah receive as much reward as those who study. This is the reason the staves were not to be removed from the Ark. Our sages went even further when they said that the reason Zevulun is mentioned first in the verse quoted, though he was the younger, is that it was he who enabled Issachar his brother to devote himself to Torah study on a full-time basis..

Having appreciated all the foregoing, we can now understand a statement in the Talmud Chulin 92a, commenting on Hosea 12,5: וישר אל מלאך ויוכל, בכה ויתחנן לו, "He contended with an angel and prevailed; the other had to weep and to implore him." The Talmud says that it is not clear who became “שר” over whom. When the angel implored Jacob to release him, it seemed that he implored Jacob, weeping. Evidently Israel then became שר over the angel. How then can the Talmud assume that the "Master" had implored the servant and wept?