1. Review of Yaakov’s Departure and the Aftermath of the Blessings
The parsha of Vayeitzei follows directly from last week’s parsha, where we read about Yaakov taking the blessings that Yitzchak intended for Esav. Rivka advised Yaakov to disguise himself as Esav, and after he received the blessings, Esav discovered what had happened and was furious. Interestingly, Yitzchak did not seem particularly upset when Esav came to him crying about losing the blessings. In fact, as Rashi points out, Yitzchak reaffirmed his decision by saying gam baruch yihyeh—“he shall also be blessed.” Yitzchak realized that since Esav had sold his birthright (bechorah) to Yaakov, it was appropriate for Yaakov to receive the blessings. There is a discussion about whether a firstborn can sell his birthright and what that means in the case of twins like Yaakov and Esav. Rashi notes that with twins, the one conceived first is born second, so in some sense, Yaakov was “first.” However, practically speaking, Esav was born first and thus considered the firstborn. Despite these nuances, Esav remained angry and wanted to kill Yaakov for taking both his birthright and his blessings. Rivka then instructed Yaakov to flee to her family in Charan until Esav’s anger subsided. The end of last week’s parsha also mentions Yishmael: after seeing that his parents were unhappy with his wives from the daughters of Ches, Esav married a daughter of Yishmael. The Torah specifies she was “the sister of Nevayos,” which Rashi explains is because Yishmael died at that time and Nevayos arranged the marriage.2. Calculating Yaakov’s Age and Missing Years
By piecing together various ages mentioned in the Torah—such as Yishmael being 14 years older than Yitzchak, Yitzchak being 60 when Yaakov and Esav were born, and Yishmael dying at 137—we learn that Yaakov was 63 years old when he left home after receiving the blessings. However, when calculating how long Yaakov spent in Lavan’s house and other events (including Yosef’s birth), there appears to be a gap of 14 years unaccounted for if we compare his age upon meeting Pharaoh (130) with these events. The commentators explain that before going to Charan, Yaakov spent 14 years learning Torah at the yeshiva of Shem and Eiver. These years are not explicitly mentioned in the Torah but are necessary to reconcile the timeline. Furthermore, although Yosef was separated from his father for 22 years (as a consequence for Yaakov being away from Yitzchak for 22 years), those initial 14 years spent learning Torah are not counted against him because they were devoted to spiritual growth.3. The Significance of Leaving Be’er Sheva
The parsha begins with “Vayeitzei Yaakov miBe’er Sheva vayeilech Charanah (Bereishis 28:10)”—Yaakov departed from Be’er Sheva and went toward Charan. The Torah emphasizes both where he left from and where he went. Rashi explains that when a tzaddik—a righteous person—leaves a place, it makes an impression; their presence is felt by all. Midrash adds another layer: Avraham and Yitzchak both made treaties with Avimelech (king of the Plishtim) in Be’er Sheva, which delayed Bnei Yisrael’s entry into Eretz Yisrael by seven generations each time. Unlike them, Yaakov chose not to make such a pact—he left Be’er Sheva entirely rather than compromise or coexist with negative influences. This difference is reflected in their children: despite living in Eretz Yisrael most of their lives, Avraham and Yitzchak had children who strayed (Yishmael and Esav). In contrast, all of Yaakov’s children ultimately remained within klal Yisrael. Even though there were conflicts among them—such as the brothers’ jealousy toward Yosef—they all repented and united at the end. This completeness is referred to as mitaso sheleimah—his bed was whole.4. Yaakov’s Encounter at “The Place”—Har HaMoriah
As Yaakov journeys toward Charan, he stops at “the place”—hamakom. This refers to Har HaMoriah (Mount Moriah), where Avraham had prepared to sacrifice Yitzchak. The Torah uses definite language (“the place”) because it is already known from earlier narratives. It says “vayolen shom”—he slept there—which Rashi interprets as indicating this was unique: during his 14 years learning Torah at Shem v’Eiver’s yeshiva he did not sleep lying down due to his diligence in study; only here did he rest fully. The verse also notes that Hashem caused the sun to set early so that Yaakov would sleep specifically at this holy site—another sign of divine providence guiding him on this journey.5. Protecting His Head: Stones Around His Head
Yaakov took stones from around him and placed them around his head before sleeping. On a simple level this was protection from wild animals—but why only around his head? The Rebbe explains this symbolizes protecting one’s mind: even when engaging with worldly matters (as Yaakov would soon do in Charan), one must safeguard their thoughts for holiness—Torah study, mitzvos, helping others—while using their external faculties for mundane tasks. Rashi also brings a famous Midrash: initially there were many stones vying for the merit of supporting Yaakov’s head; Hashem miraculously fused them into one stone as a lesson about unity—when we are united as one entity, everyone shares equally in merit rather than competing or feeling envy.6. The Dream: Ladder Set on Earth with Angels Ascending and Descending
Yaakov dreams of a ladder standing on earth with its top reaching heaven (sulam mutzov artzoh v’rosho magia hashomaymoh, Bereishis 28:12). Angels ascend first then descend—a reversal from what we might expect since angels typically come down from heaven before returning up. Rashi explains these were two sets of angels: those assigned within Eretz Yisrael escorted him until now but could not leave its borders; they ascended while new angels designated for outside Eretz Yisrael descended to accompany him further. There is also discussion about where exactly this took place geographically—Be’er Sheva is southmost, Yerushalayim (Jerusalem) central, Luz/Beis El further north—and how this fits with other verses describing where he slept or named places later on.7. Hashem’s Promise: The Land Beneath Him Given Entirely
Hashem appears over him in the dream declaring: “I am Hashem… I will give you and your descendants the ground upon which you are lying.” Rashi notes this refers not just to a small patch but all Eretz Yisrael—Hashem folded all its territory beneath him symbolically so it would be easy for Bnei Yisrael to conquer later on. Another point arises regarding G-d referring to Himself as “the G-d of Avraham your father” even though Avraham was technically his grandfather; such language is common when referencing ancestors collectively as fathers (avos). Unusually here G-d also says “G-d of Yitzchak” while Yitzchak is still alive—a rare exception explained by Rashi since Yitzchak was already blind and secluded from temptation (yetzer hara).8. Ufaratzta—Spreading Outward: Blessings for All Nations
Hashem promises that Yaakov’s offspring will be numerous “like dust” spreading westward, eastward, northward, southward (ufaratzta yomoh vokeidmoh v’tzofonoh vonegboh, Bereishis 28:14). This phrase ufaratzta, whose numerical value equals 770 (a significant number in Chabad thought), became symbolic for expansion and influence throughout all corners of the world. “All families of earth shall bless themselves by you”—meaning others will look at Bnei Yisrael’s success as an ideal (“may we be like them”). This reflects both material blessing and spiritual influence radiating outward from Am Yisrael.9. Divine Protection Amidst Danger
Hashem assures Yaakov: “I am with you… I will guard you wherever you go… I will bring you back.” This is Hashem’s first direct communication with Yaakov personally—a reassurance needed because he faced real danger both from Esav (who wanted him dead) and Lavan (who would prove treacherous). Rashi clarifies that when Hashem says He will fulfill what He has spoken “to you,” it means what He spoke regarding you—to Avraham and Yitzchak concerning their descendants inheriting Eretz Yisrael—even if those promises were made before directly addressing Yaakov himself. There is also mention here of Eliphaz (Esav's son) pursuing Yaakov under orders to kill him but instead stripping him of all possessions so he would be considered "as if dead," fulfilling both Eliphaz's obligation without actual murder—and highlighting again why divine protection was necessary on every step.10. Realization Upon Awakening: The House of Hashem & Gateways Above
Upon awakening from his dream, Yaakov exclaims how awesome this place is—it must be none other than beis Elokim—the house of G-d—and sha’ar hashomayim—the gateway to heaven itself. This refers clearly to Har HaMoriah/the future site of Beis HaMikdash (Temple), which serves as both G-d’s earthly abode and spiritual portal through which prayers ascend above. Rashi offers two explanations: either it means prayers offered here have special potency or that there is an exact alignment between earthly Temple below and heavenly Temple above—the gateway connecting physical reality with spiritual realms. However, there remains some logistical complexity regarding locations named Luz/Beis El versus Yerushalayim/Har HaMoriah—as discussed earlier—with various commentaries offering solutions such as miraculous relocation (Kefitzas HaDerech) or slanted ladders symbolizing connection between multiple holy sites along Israel's length. Yaakov then sets up a monument using the stone(s) under his head—pouring oil atop it—and names the site Beis El (“House of G-d”), though previously called Luz by locals. This act marks both gratitude for divine revelation/protection and recognition that this spot holds enduring spiritual significance for Am Yisrael throughout history.