ואל שדי, “and the G-d known also as Shaddai;” the G-d Who has said of Himself that none of His creatures needs any other power to help him. (Compare Rashi on Genesis 17,1) “He will bless you.”Rabbi Eleazar in Bereshit Rabbah 67,12, says that a divorce decree becomes valid only after its signatories have appended their seals to it. This is why Yitzchok was not content with the blessing he had already given Yaakov which had commenced with the words: ויתן לך, in 27,28.

לרשתך את ארץ מגוריך, “to give you as an inheritance the land in which you presently are sojourning.” Seeing that you must not take a wife from the present occupiers of this land, Yitzchok had to reconfirm this. Not only that, he implied that seeing the Canaanites, ever since having been cursed by Noach, were a nation of slaves, slaves could not claim legal title to any possessions.

אם יעקב ועשו, “mother of Yaakov and Esau.” The Torah had to repeat this although the reader knows it, as the reader might wonder how a couple such as Yitzchok and Rivkah had produced a person as wicked as Esau. If Rivkah had not been the sister of a wicked person such as Lavan and daughter of a wicked person such as Betuel, the question would have been more serious.[Personally, I think the verse is important as the Torah’s mentioning Yaakov first, i.e. confirming that he was the firstborn legally, having purchased that status from his brother. Moreover, we know that from the marriage of King Chizkiyah to the daughter of the prophet Isaiah the great prophet, a Jewish rasha came forth, so that such phenomena are not strange seeing we have been given the freedom of choice. Ed.] Our sages, not basing themselves on the DNA factors, stated in Baba Batra 110, that most children reflect the character of their maternal uncles. An alternate exegesis: the reason that mention is made of their mother here is that the Torah wants the reader to know that Rivkah did what she did for the benefit of both her children. This is in line to when she said: “why would I have to lose both my children in one day?

וילך עשו אל ישמעאל, “Esau went to Yishmael;” Our sages in the Talmud Baba Kamma 92, refer to a popular proverb saying that palms that do not produce fruit are usually found near other non fruitbearing trees. Rashi understands the proverb as an allusion to wicked people keeping company with other wicked people. Our verse describing Esau as going to Yishmael to choose another wife is quoted as the Scriptural source for this proverb. We have a similar verse in the Book of Prophets Judges 11,3 where Yiftach is described as having kept company with common criminals. A third verse confirming this is found in Scriptures where we are told that birds keep company with other birds of the same species, and human beings with like minded other human beings. (no source specified) Apparently the verse is found in the book ben sirs, a text often quoted by the Talmud but not part of the Holy Scriptures. ויקח את מחלת בת ישמעאל, “he married Machalat daughter of Yishmael.”Esau reasoned as follows: Yitzchok promised Yaakov the land of Canaan as the land of Israel in his second blessing. He also told him to take a wife from his own family but not from the Canaanites. Now that I married such women, this nullified my claim to the land of Canaan in the future. The only way he saw to overcome this obstacle was by marrying a descendant of Avraham, i.e. a daughter of Yishmael.

ויצא יעקב, “Yaakov departed;” Rashi comments on these words that Yaakov was forced to leave the Holy Land on account of the women in that land being so unsuitable for him to marry. He means that the Torah had inserted matters in the story that were not connected to Yaakov starting with verse 6 of our chapter. Esau had not previously realised how opposed his father and mother had been to his wives. Now it resumes the story of Yaakov. If not for that, the name Yaakov would not have been needed at the beginning of this verse. Seeing that Yaakov left his home without fanfare, like a thief in the night, the Torah needed to refer to his departure as having been a fact. [The manner in which this paragraph is written in the Torah scrolls reflects the fact that it was not drawn to the reader’s immediate attention by a new line or new paragraph having been started. It begins at the end of a line after space has been left open for only three letters in the same line. All other portions, with the exception of Vayechi where there is only room for a single letter between the conclusion of the previous portion. Ed.] and the beginning of the new one, commence after a more distinct separation from the previous portion. One reason for this absence of a separation is to hint that Yaakov hid himself to study for fourteen years in the yeshiva of Ever. Another reason is to point out that his departure was hidden from Esav. An additional reason for the slim separation from verse is the fact that the story had been interrupted with telling us that his father had sent him to Padan Arom in order to take a wife there from Rivkah’s family. The departure is mentioned a second time, on account of the dream with the ladder, and his proceeding to his destination.

באר שבע, a site especially suited for the swearing of oaths. According to a midrash, Yaakov avoided staying at that place so as not to afford Avimelech an opportunity to extend the validity of the oath Avraham had sworn and which Yitzchok had confirmed for another generation or more. The באר שבע mentioned he is located close to Chevron, not to be confused with the modern B’eer Sheva, located far more to the south. It was the באר שבע in which Avraham had sojourned for many years. It was very near קרית ארבע. The fact that the Torah reports Avraham returning from the Akeydah and settling in B’eer Sheva in 22,19 and 6 verses later that Sarah died and he went to Kiryat Arba to bury her, certainly suggests that these two locations could not have been far apart.

וילך חרנה, “he walked in the direction of Charan.” According to our sages in Sanhedrin 95 this means that he arrived in Charan still on the same day. He had travelled a number of days from Kiryat Arba. According to our sages it was17 days’ walk from Kiryat Arvaba to Charan, a distance which Yaakov covered in 12 hours.

חרנה, Charan and Padan Arom are both the same town. They were known by two different names; one name is used in connection with its being the town where Lavan resided, (Genesis 27,43) and immediately afterwards the Torah called it Padan Arom (28,2).

וילן שם, “he spent the night there.” He was forced to do so by the prevailing conditions seeing that the sun had set. Concerning that line, כי בא השמש, Rav Yehudah (Pessachim 2) stated that a person should make it a rule to commence any journey on Tuesdays, the day of which the Torah writes twice that G-d saw that what He had created on that day was “good.” (Genesis 1,913) If the sun had not set unexpectedly, Yaakov would have kept walking to put more distance between himself and Esau.

ויקח מאבני המקום, “he took some of the stones lying around on that place” (to make some kind of headrest for himself). According to tradition these stones had been part of the altar on which his father Yitzchok had been bound on the occasion of the Akeydah. According to Rashi, during the night these stones fused so that when he awoke there was only one stone. We have a tradition also that the meaning of this phenomenon was that Yaakov’s children as opposed to those of his father and grandfather, would all remain true to their father’s religious outlook. Some commentators (Rash’bam) claim that Yaakov had taken only a single stone and that this is the reason why the Torah wrote immediately after these words: (after he awoke) “he took the stone which he had placed as his headrest.”

וישכב במקום ההוא, “he lay down in that place.” The Torah emphasises that he lacked the normal means to ensure a good sleep, i.e. sheets, cushion and a blanket to cover his body, even though he was very close to a town which could have furnished these items. This is why the Torah bothers to inform us that the name of that town used to be Luz when it was first founded. He was not forced to “rough” it, but seeing that he intended to get up early in the morning to continue on his journey, he chose to do this. We have proof of this when the Torah continued after relating his dream (18), with the words: וישכם יעקב בבקר, “Yaakov arose early in the morning.” If he had stayed at an inn in the town, he could not have left that early as the gates of the town were not yet open. An alternate exegesis: the reason why he stayed outside of the town overnight is that he did not know where the entrance to the town was located as we know from Judges 1,24, where it is written concerning Luz: הראנו נא מבא העיר, “please show us where the entrance to the town is located.”

עולים ויורדים בו, “ascending and descending on it.” They first ascended and then descended; afterwards they remained at the bottom. They behaved like a human being who climbs the ladder in his house to get to the loft, and then descends on it again. This is what led Yaakov to understand that this location was intended to become G-ds house on earth. He surmised that for the time being this was the residence of the angels he had seen. Angels, servants of the Lord, must have their residence in G-d’s house. If G-d was to establish a residence on earth also, they would have to ascend to heaven first in order to accompany their Lord to His alternate residence. If these angels were meant to only briefly remain on earth, the Torah should have described their movements as יורדים ועולים, “descending and then ascending, “(back to their residence) The Jerusalem Targum understands the function of these angels as having been to accompany Yaakov from here on in wherever he went. The reason that they ascended was to relay their messages to other angels in the celestial spheres that they had been assigned to descend to earth. They were to show them that there was a human being of the stature of Yaakov on earth. They would recognise him at once as a likeness of his features had long been engraved at the base of G-d’s throne.

אברהם אביך, “your father Avraham;” we learn from here that grandchildren are to treated as if they were one’s children.

הארץ אשר אתה שוכב עליה, “the earth that you are lying on;” what does the Torah tell us here that we did not know? G-d tells Yaakov that seeing that at this time he is receiving a minute amount of earth, this is symbolic of the fact that in due course his descendants will expand in all four directions of the globe. “You, i.e. they, will conquer all the land that is presently around you.” It was a well known practice in those days that kings who wished to reward their most important subjects would do so by symbolically giving them a token of the real reward. The recipients would then be free to personally, or with the help of their servants, conquer the lands the king had assigned for them. Rashi here describes G-d as symbolically folding the whole of the land of Israel beneath Yaakov’s head. All this G-d showed him in the dream in which he saw the ladder.

ושמרתיך, “I will guard you;” this was necessary because of Esau’s threat to kill Yaakov. והשיבותיך אל האדמה הזאת, “I will bring you back to this soil;” this promise was fulfilled as stated in Genesis 35,27: וישב יעקב אל יצחק אביו “Yaakov returned to his father Yitzchok.”

כי לא אעזבך, “for I shall not abandon you;” on this way. את אשר דברתי לך “what I have said to you;” to bring you back to this soil. People always need protection when on a journey. For proof the author cites: Psalms 91,11: לשמרך בדרך, “to guard you while you are on the way.”

אין זה כי אם בית אלוקים, “this can only be the house of G-d.” Rashi explains this exclamation as follows quoting Rabbi Elazar in Bereshit Rabbah 69,7: “the foot of the ladder was in B’eer Sheva. It stood at an angle so that the halfway mark was precisely above the site where the Temple would be built in the future; its top would have been above Bet El.” [Bet El being the northernmost point and B’eer Sheva the southern most point. Jerusalem would be at the half way mark. Ed.]

אין זה כי אם בית אלוקים, “this can only be (the location of) the House of G-d.” Rashi endeavours to find the source for the statement by the sages that G-d had said that it is intolerable that a righteous person of the calibre of Yaakov who needed a place to spend the night, should be unable to find more than a stone to lay his head on. Also why would Yaakov call the place that had been known as Luz “Yerusalem,” i.e. the house of G-d? Furthermore why afterwards does he refer to “Beyt El,” a place much further north? Clearly there appears to be some contradiction here! Our sages themselves seem to have had second thoughts when they said that Yaakov renamed called Luz as Beyt ElBeing aware of these difficulties, Rashi says; “therefore I say that Mount Moriah had been moved and Yaakov had arrived there, i.e. as far as Beyt El, (all on the same day)[If any reader finds all this as strange, I remind him that if G-d enabled Eliezer, Avraham’s servant, to cover a similar distance with his 10 camels when he went to look for a wife for his master in the course of one day, then Yaakov’s experience can certainly not be considered as so unbelievable. Ed.] There is also the problem that Yaakov instead of walking from B’eer Sheva to Charan would be travelling from west to East, as testified to by Isaiah 9,11 ארם מקדם ופלשתים מאחור, “Aram to the East and the land of the Philistines at the back.” (to the west) Moreover, we (our author) had previously explained that Aram and Charan are one and the same. (compare verse 10). According to what we have read here Yaakov was traveling from the south to the north according to what Rashi explained earlier. We have to say that Yaakov travelled the same route that his grandfather Avraham had traveled when coming from Charan, southward after having left both Ur Casdim and Charan on his way to the land of Canaan. He had proceeded southward in stages all the way to B’eer Sheva. Both he and Yitzchok had taken up residence in towns on this route from time to time as we have read in previous portions of the Torah. The route was well known and they were familiar with it. This is the reason why Yaakov also used this route. As to Rashi quoting Yaakov as having said that possibly he had failed to stop at a place where his father and grandfather had offered prayers to G-d, this must have referred not to Mount Moriah, for he had prayed there repeatedly as stated by our sages in Bereshit Rabbah at the end of chapter 78,16, where we are told that no one can properly appreciate how many libations Yaakov had offered at Mount Moriah, but to Beyt El, for Avraham had prayed there and built an altar as recorded in Genesis 12,78. Our sages in Sanhedrin 44 are on record that if Avraham had not prayed between Beyt El and Ai, the Jewish people would long ago have perished completely (Joshua 7,25 when they were defeated there during the first encounter They were saved only due to the merit acquired by the prayers Avraham had offered in that region.) The reason that this location is referred to as Beyt El is on account of the prayers offered there in the future, for in Yaakov’s time it was still known as Luz. Yitzchok had also offered prayers at that altar which his father Avraham had built. Even though we do not possess a written record of it, it is quite plausible to assume that he used this altar on numerous occasions in order to offer prayers. Yaakov, on the other hand, had not had an opportunity to offer prayers at that location up until now. This is also why he said: “is it possible that I simply passed by this place without stopping to offer up a prayer?” He therefore decided to retrace his steps after coming to Charan, and to go back as far as Beyt El to offer a prayer there. In response to Yaakov’s determination to do so, G-d folded the earth beneath him to expedite matters. What this meant in practice was that the town known as Luz was transported to the vicinity of Charan, saving him many days of walking. G-d’s motivation was that the prayer of a righteous person such as Yaakov should preferably be said in a Temple or other sacred site. As a result, the mountain of Moriah was immediately uprooted and removed as far as Charan. After having prayed there Yaakov continued on his way. When G-d saw that, He said: seeing that this righteous person has taken so much trouble to come to My residence, how can I allow him not to have shelter for the night? This is why He arranged for the sun to set prematurely so that Yaakov would spend the night there. During that night he dreamt the dream reported in detail in our chapter where it became clear to him that the place he had slept was destined to become a Temple in the future. Realising that this was the meaning of the dream, he called the site “house of G-d,” renaming the town of Luz to be known as Beyt El. (House of G-d). This is the meaning of the line: “he called that site Beyt El, the site being that which had previously been known as the town of Luz. The stone which had served as Yaakov’s “pillow,” which had come from Mount Moriah, remained at that site. Yaakov anointed it with oil as a symbol of its future significance. As soon as he had done this, he proceeded on his trek to Charan. It would be wrong to understand the verse as meaning that Yaakov arose in the morning in the town of Charan. This is clear from the Torah telling us in 19,1 that Yaakov then set out in the direction of the people residing in the land of the Orientals. When he met the shepherds huddled around the well he asked them where their home was and they told him that their home was Charan. When Yaakov, 20 years later, was on the way from Lavan to the land of Canaan, he passed this location and he named the site Beyt El and erected a monument at the site. (Genesis 35,7, and 15)[This is a unique exegesis, as, normally, Yaakov is understood as having had to return to that site after having already settled in the land of Canaan and having overlooked his promise to erect a Temple at that site so that G-d had to remind him. (compare chapter 33,18 30) Ed.]

וזה שער השמים, “and this is the gateway to heaven.” According to Rashi, Yaakov referred to the Temple in heaven which is understood to be “opposite” the terrestrial Temple. If, you the reader were to ask how it is possible that the Temple in heaven is opposite that on earth, seeing that the site of that Temple had been moved by G-d, as we have explained?The answer is that it had been moved to be next to Yaakov. When Yaakov had traveled, the site of the terrestrial Temple had always moved with him, as the miracle had been performed for him and not for a piece of earth.

ויקח את האבן, “he took the stone;” according to the sages in Pirkey de rabbi Eliezer, chapter 35, this stone was the one known in later generations as the even shetiyah’ symbolising the navel of the globe a mystical stone at the site where the Holy Ark had stood in the Holy of Holies during the first Temple. This stone, if removed, would expose a hole going down to the center of the earth. It is supposed to have served G-d as the first piece of solid material of what would be the globe on which we live.

ויצק שמן על ראשה, “he poured some oil on top of it;” he anointed it in order to make it suitable to serve as an altar for sacrifices when he would return from Padan Arom. We know that later on when the Jewish people built a Tabernacle in the desert in Moses’ time, every vessel that was used in that Temple had to be anointed with a special type of oil in order to qualify for such use. (Numbers 7,1) When G-d told Yaakov to return to this site in Genesis 31,13, He made reference to Yaakov having already anointed this stone when he was fleeing from Esau. An alternate exegesis: he poured oil on this stone as a mark by which to recognise this stone on his return when he would fulfill his vow to make it part of a Temple. (Ibn Ezra)

ואולם לוז שם העיר לראשונה, “however, the name of the town was Luz, originally. The town was now renamed (probably at the time when the Jewish people conquered that region) on account of the important historical figure Yaakov who had spent the night outside it.

וידר יעקב נדר, “Yaakov made a vow;” if you were to ask that according to the Talmud in Chulin, 2 (based on Kohelet 5,4) that it is better not to make any vows than to make vows and not pay them on time, so why did Yaakov make such a vow? The word: לאמור which follows the quote above was added in the Torah to show that Yaakov, who was in dire circumstances, made the vow due to his desperate situation; we are to learn from this that in such circumstances G-d even welcomes a vow, as it is proof that the person making it has turned to Him for help.

אם יהיה אלוקים עמדי, “if G’d will be with me;” what made him doubt that G’d would be with him? After all he was on an errant for his father to fulfill the commandment to take for himself a suitable wife? Answer: he was afraid that before being able to carry out his mission he might have become guilty of some sin so that he would forfeit that the protection that being on a mitzvah errand would normally afford him. Some commentators prefer to understand the whole verse as an oath, meaning: “I swear to do this in order that G’d will listen to my prayer. [The reason for this interpretation, I believe, is that otherwise the conditional word אם, “if” in the vow sounds as if he presented G’d with an ultimatum, that he would acknowledge G’d as his G’d only on these conditions first having been met. Ed.]

והאבן הזאת literally: “and this stone,” but the meaning must be: “I will offer sacrifices and separate tithes on this stone (altar).” The letter ו at the beginning of the word: והאבן, appears superfluous.