Vayeshev תרל”ה

ביקש לישב בשלוה כו’. לא דיין שמתוקן להם עוה”ב כו’ בעוה”ז. לכן קפץ עליו רוגזו של יוסף. מקודם עבר על יעקב אע”ה מה שעבר להינצל מעשו ולבן. כמ”ש הצילני נא כו’. ואח”כ כשניצל מהם והפריש עצמו מסט”א. עתה בא לתקן את כל אשר עבר עליו. ודבר זה נוהג בכל אדם כי מקודם צריכין ללחום עם היצה”ר ולפרוש עצמו ממנו. ולגבור נגד כל המחשבות והרצונות אשר לא לה’ המה. ואז נעשה בן חורין והוא בן עוה”ב. כי מי שהוא בן חורין מיצה”ר ואינו משועבד לסט”א. הוא בן עוה”ב. והוא בחי’ שבת. מנוחה בלי מלחמה ועבודה. אבל הצדיק לא די לו זה. אבל צריך לחזור ולתקן את כל אשר עבר עליו מעודו עד היום הזה שנעשה צדיק. והוא ענין לישב בשלוה בעוה”ז ג”כ. [והוא בחי’ אור חוזר ובחי’ תשובה. וכענין הזה פרשנו מ”ש וישובו לפני פי החירות כו’. כי אחר יציאת מצרים היה ענין קי”ס. והוא לתקן כל מה שעבר עליהם במצרים כנ”ל]. ומ”ש קפץ עליו. רוגזו של יוסף לא הי’ עונש על זה רק שא”א לתקן הכל בלי נסיונות רבות כאלו. ורצה יעקב אבינו לתקן כל ימות החול להיות כמו לעתיד יום שכולו שבת. ולא עלה בידו כי לא הגיע הזמן עדיין. אבל פעל בזה שיוכלו בנ”י למצוא בחי’ מנוחת שבת גם בימות החול בזמנים מיוחדים כענין חנוכה ופורים. ובמדרש והי’ בית יעקב אש כו’ כי הכל תלוי ביעקב ויוסף אם הם מתחזקים במקומם להיות אש ולהבה. אז בית עשו לקש. כי צריכין בני ישראל להוציא בלעם מפיהם ע”י שעושין מעשה עוה”ז בקדושה מוציאין כל הניצוצות קדושות שיש בעולם ונשאר בית עשו לקש. והכלל בכל מקום יש בית יעקב ויוסף ובית עשו לקש כנ”ל. וז”ש כינוסו וכינוס בניו כו’ זה גרם ואת כולם ישא רוח כו’:
The Midrash (Bereishis Rabbah 84:3) says that Yaakov wanted to dwell in peace. HaShem said it is not enough that the righteous have their share in the world to come, but they also want it in this world? therefore the anger of Yosef fell upon him.
Originally Yaakov had gone through all the travails to be saved from Eisav and Lavan. As Yaakov explicitly asked “Save me…”. Now once was saved from them, he was completely separated from the negative forces. And he now wanted to correct all the stages that he had gone through previously (To get to this level of perfection that he was now on, he had to go through many stages of dealing with mundane matters. It was these levels of mundane that he wanted to now perfect).
Now this is something that applies to all men, for originally one needs to battle the evil inclination and separate oneself form it, to overcome all thoughts and desires that are not G-dly.
Then one attains freedom, (and earn his place in the world to come) becoming “a ben olam haba”. For it is only one who is free from the evil inclination and not subjected to it, tha tis called “Ben olam haba”. This is the idea of Shabbos, which is the idea of rest without fighting and the effort (usually) involved.
Ye the tzadik (even when he reaches the stage for Shabbos) it is not enough for him, for he wants to go back and perfect everything that he had gone through from the beginning of his existence, till the stage when he became a tzadik.
This therefore is the idea that “Yaakov wanted to sit in peace in this world” (He wanted all the elements of his involvement in this world, until the current stage, to also be uplifted to become sanctified and not be considered mundane any more).
[This is the idea of a repeating light (just as an echo is a repeating sound so too with light, there is the same idea). This is the idea that we have explained regarding Bnei Yisrael leaving Mitzrayim, and encamping before “Pi Hachirot” and the crossing of the sea. For they now wanted to perfect all of the stages and all the mundane things that they had been through in Mitzrayim.
Now the words “the anger of yosef leapt upon him”was not a punishment, it is however because one is not able to perfect everything without going through many severe tests, like Yaakov now experienced.
Yaakov wanted to perfect the days of the week, that even they should be so uplifted to be like in the future, where everything will be “A day that is only Shabbos”, yet he was not able to for the time for this had not yet come.
Nevertheless he had an effect that Bnei Yisrael will actually be able to find and experience this peace of Shabbos during the days of the week, in auspicious times, just like we have on Chanukah and Purim.

The Midrash (Bereishis Rabbah 84:5) The house of Yaakov will be a fire, the House of Yosef a flame, and the House of Eisav like straw. (This is the same idea mentioned above) that everything is dependent on Yaakov and Yosef, that if they strengthen themselves in their place, to be like a fire and a flame, then indeed the House of Eisav will be like straw. For Bnei Yisrael need to “extract what they have swallowed form their mouth” (this is the idea of perfecting one’s previous experiences, mentioned above), through doing acts in this world with holiness, they extract all the sparks of holiness that are contained in it, and therefore all that is left of Eisav (representing this world) is (mere) straw. The rule is that everywhere there is the House of Yaakov and Yosef, and the house of Eisav like straw, as above (ie this applies to everything that we are involved with).
This therefore is the idea (mentioned in the Midrash 84:1) that yaakov gathering in himself and his children, is what saved him from Eisav And “All of them (Eisav) will be blown away by the wind…” (Yeshaya 57:13).