The 16 expressions of forgiveness

So, the correct translation for "ki sarisa im E-lokim" is not, "since you struggled with Hashem", rather, "since you conquered (or ruled over) the angel (of Eisav)". That is the simpler meaning. Malachim can be called E-lokim for several reasons. (Remember that a true shliach is as if the messenger themselves is there. Even Moshe is called Ish Ha'E-lokim because of this idea, like we quote him in Shma, "ve'nasiti eisev" - "and I will give grass"). Further, in terms of struggle with the divine, E-lokim is properly translated as, "the attribute of divine judgment". Divine mercy is associated with Shem "Havaya." So Yisrael means  that we conquer the divine judgment and go beyond the natural order of the world (beyond our mazel and astrological sign etc). 

In general this fight with Eisav's malach is compared to our struggle with or bad, or animalistic inclination. On a deeper level it refers to elavating the divine sparks of Tohu that fell down into the klippas. Yakav crossed the river (a concept descent into the world of division, as it says by the 4 rivers of Eden, "and from there it separates into 4 etc) and chazal say it was for "small juggs" refering to the sparks left over in physicality that we need to elavate. The "kings of Edom (Eisav)" are Kabbalisticly the idea of the breaking of the vessels." Thus, Yakov's struggle with the malach of Eisav for the sake of these small, broken "juggs."

In general the struggle is not with Hashem himself since we believe, especially according to chassidus, that Ein Sof is the ultimate of perfect goodness and "there is no bad that comes from above" The bad exists either because of something we've done or because it is placed there, like the divine sparks, for us to elavate.

There is a concept of the righteous conquering Hashem but it is on a higher level than is referred to by this story. There is a story in the Gemara how, in the heavenly court one pf the sages, so to speak, won a Talmudic argument with Hashem. On this Hashem says, "Nitzchuni banai, nitzchuni", "you have conquered ne my sons, you have conquered me. This is more related to the idea of "Hashem decries and the Tzadik vetos" (this is an idea that deserves a separate explaination onto itself).

In conclusion, I wouldn't say that that this story represtents the idea of struggle with Hashem himself, whom we she better view as a loving father who supports us, but rather to our constant struggle with the evils in the world, both within ourselves and without, as we strive to lift our heads above the water and go beyond our finite constraints to touch the infinite.