Yaakov’s Ladder: Finding the Power of Prayer in Life’s Darkest Moments

The Talmud (Berachot 26b) teaches that the three daily prayers were instituted by the Patriarchs, with Yaakov establishing the evening prayer, Maariv. The same passage describes Maariv as reshut, traditionally understood to mean that it was originally optional rather than obligatory.

This distinction can be understood through the Talmud's parallel explanation that the daily prayers correspond to the offerings in the Beit HaMikdash. Unlike the morning and afternoon prayers, which parallel obligatory sacrifices, Maariv corresponds to the nighttime burning of sacrificial portions on the altar, a process that did not constitute a separate obligatory offering. Yet there may be a deeper connection between Yaakov's life and the unique status of the evening prayer.

Yaakov: Finding Faith in the Darkness

Parashat Vayeitzei marks the beginning of Yaakov's long and difficult journey into exile. Although he is described as the choicest of the Patriarchs, his life is marked by extraordinary hardship. He endures persecution, separation from his family, and years of mistreatment by his father-in-law, Lavan. Even the establishment of his family is accompanied by deception and painful complications. Later, when he finally returns to the Land of Israel and hopes to live peacefully, he faces further suffering through the tragedies involving Dinah and Yosef. Indeed, Yaakov eventually tells Pharaoh, "Few and difficult have been the years of my life" (Bereishit 47:9).

In many ways, Yaakov's life reflects the darkness of night. His spiritual journey embodies the verse, "And Your faithfulness in the nights" (Tehillim 92:3)—the ability to maintain faith and closeness to Hashem even when life is overshadowed by suffering. This is the essence of Maariv, the prayer that emerges not in the clarity of daylight, but in the darkness.

Remarkably, Yaakov appears to have willingly embraced this demanding spiritual path. Commenting on his declaration, "If G-d will be with me and protect me on this journey... then Hashem will be my G-d" (Bereishit 28:20–21), the Sforno offers an interpretation suggesting that Yaakov sought to experience Divine judgment itself as an expression of Hashem's relationship with him. The Divine name Elokim is associated with the attribute of judgment, while the name Havayah represents mercy. According to this understanding, Yaakov aspired to serve Hashem even under the demanding conditions associated with Divine judgment.

Our Sages teach that Hashem initially contemplated creating the world through the attribute of strict judgment, but, recognizing that the world could not endure on that basis alone, joined it with mercy. Nevertheless, this original spiritual ideal remains a level to which exceptionally righteous individuals may aspire. Some earlier commentators apply this idea to the tragic death of Rabbi Akiva. When Moshe questioned how such a great Torah scholar could suffer so terribly, Hashem responded, "Thus it arose in My thought" (Menachot 29b). According to this interpretation, Rabbi Akiva had attained a spiritual level connected to the original Divine intention expressed by those words.

Yaakov, too, embraced a life in which faith would be tested through hardship. In doing so, he established a spiritual legacy that enables his descendants to seek Hashem even in the most difficult circumstances. Maariv represents this profound form of prayer—a plea rising from the depths of human suffering.

Why Was Maariv Originally Optional?

This perspective offers a possible explanation for Maariv's original status as an optional prayer. During times of clarity and blessing, a person can be expected to express gratitude to Hashem and seek His assistance for the future. But when someone is overwhelmed by darkness, prayer becomes a far more personal struggle. Turning to Hashem may arise spontaneously from a deep sense of dependence and longing, while another person, equally burdened by suffering, may find himself unable to pray at all. Perhaps this is why the evening prayer was not initially imposed as an obligation: A prayer emerging from darkness cannot always be demanded.

In later generations, the Jewish people accepted Maariv as obligatory. One possible explanation is that exile and spiritual darkness had become enduring features of Jewish life, making the evening prayer an essential part of daily worship.

Yaakov's Ladder: The Power of Prayer

During his journey, Yaakov dreams of a ladder standing on the earth, its top reaching the heavens. This image offers another insight into the nature of prayer. The Hebrew word sulam (ladder) has the same numerical value as kol (voice)—136. This connection recalls the verse, "The voice is the voice of Yaakov" (Bereishit 27:22), suggesting that prayer is the ladder through which a person can rise from the lowest depths toward Heaven.

But what happens when the darkness itself makes prayer difficult? There are times when the heart feels closed, emotions seem inaccessible, and concentration becomes almost impossible. This struggle is particularly familiar in our generation, although it is hardly a new phenomenon. Centuries ago, halachic authorities already recognized how difficult sustained concentration in prayer could be.

The Shulchan Aruch, for example, rules that although proper concentration during the first blessing of the Shemoneh Esrei is essential, someone who failed to concentrate should not repeat the prayer, because there is little assurance that the second attempt would be any better (Orach Chaim 101:1). This ruling points to an important principle: Although sincere intention is central to prayer, the words themselves possess spiritual significance, even when a person's concentration falls short. If we cannot fully engage our hearts, we can still turn to Hashem through speech.

When Words Become a Ladder to Heaven

The power of prayer does not depend exclusively on the intensity of our emotions. The sacred words themselves have the ability to elevate both the person reciting them and, according to Jewish mystical teachings, the spiritual worlds. This gives renewed meaning to Yaakov's ladder. Just as a ladder connects earth and Heaven, the words of prayer create a connection between our physical existence and the Divine, even when we feel spiritually distant.

Ordinarily, halachah and Kabbalah emphasize the importance of reciting the Shemoneh Esrei quietly. Yet halachic discussions also recognize circumstances in which a person may need to make the words audible to himself to maintain concentration, provided he does not disturb others. The practices of certain great Torah scholars likewise demonstrate the importance of heartfelt vocal expression in prayer.

The voice can awaken emotions that otherwise remain hidden. But even when those emotions do not emerge, the act of speaking to Hashem retains its value. The verse "The voice is the voice of Yaakov, but the hands are the hands of Esav" takes on added significance in this context. Our Sages teach that when Yaakov's voice is heard in prayer and Torah study, Esav's power is weakened. The spiritual strength of the Jewish people lies not merely in their physical circumstances, but in their continuing connection to Hashem.

This is especially true when prayer rises as a heartfelt cry. During the Egyptian exile, when the Jewish people had descended into profound suffering and spiritual darkness, the Torah tells us that they cried out—and Hashem heard their cries. Their redemption began with a voice emerging from the depths.

Yaakov's establishment of Maariv teaches us that prayer is not reserved for moments of inspiration, clarity, or peace. It belongs just as much to the nights of our lives, when faith is tested and words are difficult to find.

Even when the heart feels closed and the mind struggles to concentrate, we can still reach for the ladder Yaakov left us. Sometimes, the simple act of turning to Hashem is itself the beginning of our ascent from darkness toward light.