Yaakov paves a path of holiness through galus

בזוה"ק מי שרוצה לירד לבור עמוק צריך מקודם לקשר עצמו בחבל חזק שלא ישתקע שם.

In the Zohar HaKadosh: one who wishes to descend into a deep pit must first tie himself with a strong rope, so that he not sink and become trapped there.

The Sefas Emes opens with the Zohar's image: before lowering yourself into a deep pit, you must secure yourself with a sturdy rope so you can come back up.

כן ויצא יעקב מבאר שבע שנשבע להקב"ה בכל לבו.

So too, "And Yaakov went out from Be'er Sheva" — for he swore (nishba) to the Holy One, blessed be He, with all his heart.

The Sefas Emes reads "Be'er Sheva" as alluding to a "well of an oath" (shevuah): before descending into galus, Yaakov first bound himself to Hashem with a wholehearted oath, his "strong rope."

כנודע ששבועה הוא כלל חיות האדם.

As is known, an oath (shevuah) encompasses the totality of a person's life-force.

A binding oath draws upon and commits the whole of a person's vitality.

שהוא הז' מדות שיש באדם.

For it is [linked to] the seven middos (attributes) that a person has.

"Shevuah" is connected to "sheva" (seven) — the seven emotional middos that comprise a person's inner makeup.

ואז הלך לחרן.

And then he went to Charan.

Only after binding himself with this complete oath did Yaakov proceed into the spiritual danger of Charan.

וז"ש במדרש אז תלך לבטח כו'.

And this is what the Midrash says, "then (az) you shall go securely…"

The verse "az teilech lavetach" hints that with this "az" — this complete devotion — one can travel safely even into perilous places.

כי כשמוסר אדם כל הז' מדות שלו ונעשה בו רק רצון אחד תמיד להשי"ת.

For when a person hands over all his seven middos, and there comes to be in him only one constant will toward Hashem.

When a person surrenders all his inner attributes so that he has but a single, constant ratzon for Hashem.

נק' אז.

This is called "az" (then).

That unified state of total devotion is what the word "az" signifies.

והוא למעלה מהטבע.

And it is above nature (lema'alah min hateva).

Such complete bittul to Hashem lifts a person beyond the constraints of the natural order.

ואז יכול לילך לכל מקום שרוצה בלי פחד.

And then he can go to any place he wishes without fear.

From that elevated, supernatural place, a person can enter even the lowest places without danger.

ויפגע במקום שהרגיש גם שם נקודה הפנימיות והוציא יקר מזולל.

"And he encountered the place (vayifga bamakom)" — for he sensed even there the inner point (nekudah penimiyus), and he "brought out the precious from the vile."

Even in a seemingly ordinary or lowly place, Yaakov perceived the hidden inner point of holiness and extracted what was precious from what seemed worthless.

וז"ש חז"ל תיקן תפילת ערבית שלילה נקרא ערב שאז יש תערובת טו"ר.

And this is what Chazal said, that he instituted the evening prayer (tefillas arvis), for night is called "erev" (evening/mixture), since then there is a mixture of good and evil (tov vara).

Yaakov established the maariv prayer, recited at night — "erev" suggesting "irbuv," a mixture — because night represents the confused intermingling of good and evil.

והוא מצא בתוך התערובות הנקודה הטובה הנ"ל.

And he found, within the mixture, the good point mentioned above.

Yaakov's avodah was to locate the buried point of good even amid the darkness and confusion of "night."

[ויפגע במקום וילן. י"ל ע"פ מ"ש בשם הרב מפרשיסחא ז"ל ע"פ אדם ביקר בל ילין כו'. ופי' כי השגה שאינה נשארת באדם למחרתו. אינו דבר של קיימא. ונמשל כבהמות נדמו עכ"ד. וי"ל ויפגע וילן שנשאר בו ההארה כנ"ל].

[On "And he encountered the place… and he lodged (vayalen)": one may explain it according to what was said in the name of the Rav of Pshischa, of blessed memory, on the verse "man in honor who does not abide (bal yalin)…" And he explained that a perception which does not remain with a person until the next day is not something enduring, and [of such a person it says] "he is likened to the animals that perish." And one may say that "vayifga… vayalen" [means] that the illumination remained within him, as above.]

An inserted note: the Rebbe of Pshischa taught that a spiritual insight which doesn't last until the next day is impermanent, leaving a person "like the animals." Yaakov's "lodging" (vayalen) hints that the illumination he attained endured and stayed with him.

כי בא השמש י"ל בלשון אף ששם לא הי' הארת השמש.

"For the sun had set (ki va hashemesh)" — one may explain it in the sense of "even though" the radiance of the sun was not there.

The phrase can be read as "even though" the sun's light was absent in that place of darkness.

אעפ"כ התדבק במקום הקדושה כנ"ל.

Even so, he attached himself to the place of holiness, as above.

Despite the darkness and absence of light, Yaakov still cleaved to the inner holiness of that place.

וכ"ז הי' הכנה בעבור בניו שירד יעקב אע"ה בכל המקומות אלו שיוכלו בנ"י אח"כ לילך בעקבותיו.

And all of this was a preparation for the sake of his children — that Yaakov Avinu, peace be upon him, descended into all these places so that Bnei Yisrael could afterward walk in his footsteps.

Yaakov's descent into dark and lowly places was paving the way for his descendants, so they could later follow the trail of holiness he had blazed.

ואין שום מקום נסתר וחושך לבני ישראל שלא דרך בו יעקב.

And there is no hidden, dark place for Bnei Yisrael in which Yaakov has not already trodden.

There is no place of concealment or galus so dark that Yaakov did not first enter it and leave a path of holiness within it.

וז"ש כי לא אעזבך עד אשר אם עשיתי כו' דברתי לך.

And this is the meaning of "for I will not forsake you until I have done… that which I have spoken to you."

The Sefas Emes reads Hashem's promise to Yaakov as guaranteeing an enduring connection for all his descendants.

פי' שלא יהי' שום עזיבה לבנ"י שלא יהי' מקודם כבר דביקות יעקב אע"ה שם כנ"ל:

Meaning that there will be no abandonment of Bnei Yisrael [in any place] where the deveikus of Yaakov Avinu, peace be upon him, is not already present beforehand.

Bnei Yisrael can never be truly abandoned, because wherever they may find themselves, Yaakov's attachment to Hashem already preceded them there, ensuring an unbreakable bond.

Summary: Like one who must tie himself with a strong rope before descending into a deep pit, Yaakov bound himself to Hashem with a wholehearted oath (alluded to by "Be'er Sheva") before entering the spiritual danger of Charan. Surrendering all seven of his middos to a single constant will for Hashem — the state called "az" — lifted him above nature, so he could enter any place without fear and draw out the inner point of holiness even from the lowliest, most confused darkness (the "mixture" of night, which is why he established maariv). All this was preparation for his children: there is no dark place of galus in which Yaakov has not already trodden, and therefore Bnei Yisrael can never be truly abandoned, for his deveikus to Hashem already awaits them everywhere.