The Maariv Man

Rashi (28:21) brings from Chazal that Yaakov was mesakan maariv.  The meforshim say that the prayer of maariv shows us that even in the greatest darkness Hashem is still guiding us.  This seems to parallel the live of Yaakov which was spent in golus in the house of Lavan and then in Mitzraim. However, if that is the case why is it Yaakov that calls the Beis Hamikdash a permanent house (Pesachim 88a) which corresponds to the third Beis Hamikdash (see Maharsha ad loc. and Alshich on our parsha) if he is the symbol of the golus life?  

Chassidus explains the idea of maariv being a resush is not that it’s a lower quality than the other prayers but rather that it’s of too great of a power to become an obligatory act.  The darkness that exists at the time of the prayer isn’t a darkness of lack of sight but rather it’s a light which is so great to see.   The time of maariv is the time to contemplate that there is a great light behind this darkness which we are striving to reach.  That great light is the third Beis Hamikdash.  The prayer of maariv corresponds to the fats of the korban which burned throughout the night completely consuming the korban (Berochos 26b) which represents the complete eradication of all evil in the times of Moshiach.  (See Emunos Etechah that elaborates further on this idea.)

This can be the explanation of the debate in the mishna at the end of the first perek of Berochos if we mention yetzios metzriam at night.  Originally the thought process was that the night is the time of the golus.  True, eventually it will be recognized as a time that will bring forth great light through our service of Hashem in the golus but that hasn’t happened yet.  In the time of golus we can’t have an appreciation for the geulah.  Then Rabbi Elezar ben Azaryah was appointed nasi and he invited even those who’s inside wasn’t as pure as their outside into the beis midrash (see Berochos 28a.)  He had the ability to see even in those who weren’t perfect that they too can help bring the geulah.  Rabbi Elazar focused on the ability of the person to bring the geulah even into the imperfection of his personal golus.  That is why on the day he was appointed nasi it was accepted that we mention the exodus from Egypt even at night.  We focus on the light that exists behind the cloak of the dark golus and don’t wait until that light is revealed. (Based off Sicha of the Rebbe on Shemos 1992 see there for more elucidation.)