ויצא יעקב, “Yaakov departed;” Yaakov is described as if he had been totally alone when leaving his father’s home, although no doubt he had taken along a dowry for his future wife (as had Eliezer at the time). The Torah avoided mentioning this as he was fleeing from the hatred of his brother and did not wish to make his departure public. [I have reconstructed the commentary, as the way it stands, the author claiming that this paragraph had not been written separately from the previous one, does not make sense, as in none of our versions of the Chumash is it not written in the normal manner, leaving space for several words both before and after this paragraph. Ed.]

ויפגע במקום, “he prepared to pray intensely at a certain location (known to him as a suitable location for prayer);” according to our author, these words mean that he prepared to offer a prayer, and that we find this expression for preparing to pray also in Jeremiah 7,16: i.e. ואל תפגע בי, “and do not pray to Me (on behalf of your people)” According to the Talmud tractate B’rachot, folio 26, Yaakov “invented” the daily evening prayer preparing himself shortly before sunset before doing so. The recital of the k’riyat shma is to await the visibility of three stars in the sky before it may be recited.

והנה סלם, “and here there was a ladder;” the numerical value of the letters in the word סלם=130, the same numerical value as the letters in the word סיני, “Sinai;” This was a hint that the Jewish people would receive the Torah at Mount Sinai. (B’reshit Rabbah, 68,12)

והנה סולם מוצב ארצה , “and (in his dream) he saw a ladder planted on the earth;” at the burning bush, where Moses had his first communication from G–d, the fire from that bush rose to the heart of the heavens. At that time Moses was told specifically that the Israelites, Yaakov’s descendants shall worship G–d there.

והנה מלאכי אלוקים, “and lo, prophets of G–d,” i.e. Moses and Aaron, would climb up and down there.

והנה ה' נצב עליו, and lo, the Lord was standing on top of it. This is what is meant when in Exodus 19,20, the Torah writes that the Lord descended to Mount Sinai.

'ויאמר אני ה, “He said: I am the Lord, etc.;” this parallels what Hashem said at the beginning of the Decalogue in Exodus, 20,2. An alternate interpretation; the word סולם is to be understood literally, as “ladder;” the words: והנה מלאכי אלוקים, describe G–d as showing Yaakov the spiritual representative of Egypt in the celestial spheres, (as also stated in the commentary by Nachmanides) and how that empire after first rising to great heights was brought down completely. A third interpretation: these angels were the angels that had come to Sodom to rescue Lot, and had been demoted by G–d after describing themselves to Lot as initiating the destruction of Sodom, by telling Lot that they had come to destroy Sodom, as if they had the power to do this instead of simply carrying out G–d’s command. (Genesis 19,14,) They had also revealed some of G–d’s secrets without having permission to do so. According to tradition, their punishment had been to be banned from the celestial regions. Now, 138 years later, they had been allowed to return to their places in the celestial regions.

והנה ה' נצב עליו; we do not find that either Avraham or Yitzchok had been granted such a vision of Hashem. On this verse Rabbi Simmon comments that it is not the custom for a king to personally supervise the plowing of his field or its being sowed with seed. He does not do so until the corn has been harvested. Avraham had been told by G–d to move to the land of Canaan (Genesis 12,1); of Yitzchok we have been told that he sowed seed in the land of the Philistines (Genesis 26,12). Now that the time had arrived for G–d to “harvest” what He had planted, Yaakov was made aware of this. Compare: Jeremiah, 2,3: קרש ישראל לה', ראשית תבואתה, “Israel was holy for the Lord, the first of His harvest.” (Tanchuma, parshat Miketz, section 5)

הארץ אשר אתה שוכב עליה, “the earth that you are lying on, etc.;” “I shall give you this particular piece of earth; you will spread out through your own efforts in all directions and conquer vastly more land. This is just like when a king allocates a parcel of land to one of his knights, and the knight proceeds to conquer more land adjacent to his.

אין זה כי אם בית אלהים. “this must surely be the house of G–d.” Seeing that I observe the angels first ascending and then descending and then remaining down on earth this spot on earth and the region in the heavens above must belong to one entity. The angels ascend within this “house” and descend, just as human beings ascend to the upper floors in their houses when the occasion demands it, and then come down again remaining there.

אם יהיה אלוקים עמדי, “as surely as G–d will be with me;” the plain meaning of this verse is not that Yaakov spelled out a condition, but that he swore an oath to G–d.

'וכל אשר תתן לי וגו, “and all that You will give to me, etc.;” Yaakov promised to tithe all the money (material goods) that he would acquire with the help of G–d. (B’reshit Rabbah, 70,7) A heretic once asked Rabbi Yoshua son of Levi, where the Torah reported that Yaakov kept this promise. He was answered that Yaakov declared this tithe “sacred,” i.e. he gave it to the treasury of religious institutions. Thereupon the heretic wanted to know what this tithe consisted as precisely seeing that Yaakov was not a wealthy man. He was told that Yaakov made all his newly born animals pass under a gate, and every tenth animal he declared as holy, i.e. not to be used for secular needs. In the Talmud this procedure is called: מעשר בהמה, “tithe from livestock.” [Since Yaakov did not plant crops, not owning any arable land in the land of Canaan (except one small field near Sh’chem from which he moved away before it could produce a crop), he could not tithe his crops. The version in my edition of B’reshit Rabbah is slightly different but the point is made that Yaakov certainly did not default on his vow. Ed.]