"Step lively", a refrain that I heard often traveling the NYC subways, reminded me of a similar unusual phrase that begins a new phase in the travels of Yaakov Avinu. "Vayiso Yaakov Raglov, vayelech artzo bnei kedem" Yaakov lifted his feet; he went to the land of the Kedemites. Yet its literal similarity to the ongoing instructions of the NYC train conductor has to encourage us to find much deeper meaning and significance. No doubt that is why numerous commentaries attach greater importance to it. Accordingly, the Ohr Hachayim translates the posuk to say that Yaakov was in dire poverty and carried absolutely nothing with him. (Quite interesting, coming on the heels of Yaakov's promise to tithe all of his future earnings.) Alternatively, the Kli Yakar learns from this phrase that Yaakov would now be traveling like anyone else, on his own steam, and unlike his earlier miraculous "kefitzas haderech" that Rashi describes at the beginning of the parsha.
Interestingly both the medrash quoted by Rashi and the literal interpretation of the Rashbam see in this phrase a light step or a bouncy gait and evidence of a newly found contentment and even happiness. Having received Hashem's promise that He would always watch over Yaakov and return him to his father's home, Yaakov moved forward with renewed vigor.
One cannot overlook that this must be intended as a stark contrast to the slow moving opening of the parsha. There, the attention to seeming meaningless and mundane detail, including the setting sun and the gathering of stones for a headrest of sorts, communicates a heaviness and even labored dreariness. True the medrashim quoted by Rashi all uncover the remarkable stories, alluded to by every detail. Through them accounts of Yaakov's missed opportunity to daven in Yerushalayim, his miraculous return trip, and of the uniqueness of the land of Israel where the stones fight over servicing a tzaddik, all these and more rise to the surface. Nevertheless, the Rov zt"l suggested that the ordinariness of the text was intended to communicate a lonely and distressed Yaakov who had found no meaning in the exile that he faced.
The record of Yaakov's renewed energies take on even greater meaning in light of the Ramban's appreciation of the following parsha. He considers for what purpose Hashem wants us to study Yaakov's physical prowess. Of what significance to us is Yaakov's youthful ability to remove a rock, something beyond the strength of three shepherds and all their aides? Explains Ramban that all of this is to teach that which Yeshaya Hanovi will formulate for us much later, "kovey Hashem yachlifu koach". Loosely put, being aware of Hashem's watchful eye invigorates and refreshes.
Indeed the phrase "kovei Hashem" is very hard to translate. The Ramban's comment is thus extremely instructive. For Yaakov was not told that his exile would be easy, nor free of fear or pain of all kinds, as it was surely not. He was simply told that Hashem would watch over him and ultimately deliver him home. Apparently this is the awareness that characterizes "kovei Hashem" and brings boundless energy and life and happiness.
Further and even of greater importance is the counterintuitive truth that, as in the story of Yaakov Avinu, bitachon fosters liveliness, creativity and ambition and the courage to act on one's dreams and missions.
What is the intended instruction of Yaakov's light step and newly found energies? Perhaps to model for his children that they too, when feeling emotionally drained and exhausted should find renewed strength and courage, and even happiness, in the awareness of Hashem's knowledge and concern.