Bereishit 28:10
Vayetze Yaakov Yaakov departed.
There are some that say that this parashah is "closed" because Yaakov left in secret, and fled under the cloak of disquise.
YThe commonly used system of chapter numbers does not carry any halachic or exegetic authority.  With the exceptions of Tehillim and Eichah, that division is not a masoretic origin, nor does it stem from any other Jewish source; rather, it was invented by gentile Bible scholars.  Chapter divisions were first introduced into Tanach by Yaakov ibn Adoniyahu in the 1524 Venice edition,f or practical reasons (see his introduction, reprinted in Mikraot Gedolot, Warsaw, 1894).
According to masoretic tradition, the text of Scripture is divided into parashiyot (paragraph-like passages), separated from one another by a black space, and that is how Tanach scrolls are witten.  These spaces appear in one of two forms: petuchah, open, indicated by ending the previous passage in the middle of a a line and then begining the new passage at the beginning of the next line, or setumah, closed, indiated by the new passage begining on the same line on which the previous passage ended, but after a space in which at least nine letters could be written.  
The Baal HaTurim explains the opinion that no space is left (VeChur LaZahav).   Halachah follows the view that there is a space between Toldot and Vayetze, and that space is setumah. (Rambam, Hilchot Sefer Torah 8:4 and Hagahot Maimoniyot 3; also Or Torah and Minchat Shai)
The verse before ours ends with lo le-ishah, to himself for a wife, juxtaposed to that is vayetze Yaakov, Yaakov departed, for the purpose of Yaakov's departure was to take a wife. 
YWhereas the Torah has already stated that Yaakove went forth to seek a wife (28:1-2), the Baal HaTurim's allusion seems superfluous.  Consider, however, that both Rivkah and Yitzchak had instructed Yaakov to leave Beer-sheva for Charan, but for different reasons.  Rivkah, who had been prophetcially informed of Esav's thoughts, "May the days of mourning for my father draw near, then I will kill my brother Yaakov" (27:41, see Rashi there), sent Yaakov to Charan to seek shelter at the home of her brother Lavan.  But Yitzchak, unaware of the threat Esav posed to Yaakov, sent Yaakov forth to seek a wife from the family of Lavan (27:41-28:2).  In this comment, the Baal HaTurim shows that Yaakov's prime reason for going was not because he shared his mother's fear of Esav; rather, his purpose was to find himself a wife who would meet his father's criteria (VeChur LaZahav).
Yaakov miBeer-sheva -Yaakov... from Beer-sheva.
Vayetze Yaakov miBeer-sheva - Yaakov departed from Beer-sheva.
[When rearranged,] the final letters of these words spell Ever, for Yaakov hid himself in the academy of Ever.
YWhen Yaakov left his parents' home for Charan, he first went to the academy of Ever, the great-grandson of Noach's son Shem [who was no longer alive and who had also founded an academy at which Yaakov had studied in his youth, where he studied for 14 years (Megillah 17a).
Vayifga bamakom - He encountered the place.
The word makom, place, appears 3 times in this verse, an allusion to the 3 pilgrimage festivals (Shemot 45:17-23; Devarim 16:16) at which times Yaakov's descnedants would ascend to this place.
YThe place was Mount Moriah, the site of the Beit HaMikdash.  It was there that Avraham bound Yitzchak on the altar (chapter 22); ther that Yitzchk went out ot the field to pray (24:63); and there that Yaakov prayed (Pesachim 88a; Chullin 91b)
Ki-va hashemesh - Because the sun had set.
The initial letters of these words spell kavah, it extinguished itself.  For the light of the sun extinguished itself before its usual time.
YWhen Yaakov prayed at Mount Moriah on his way to Charan, G-d said, "How can I let this tzaddik leave My house without having spent the night here?"  And so He made the sun set before its time (Chullin 91b; Bereishit Rabbah 68:10).  Thus, Yaakov was unable to continue traveling until he reached a populated area, but was forced to rest in that place (Rashbam).
Chalom - A dream.
The gematria of this word (84) is equal to that of zehu binevuah, this means through prophecy.
Sulam - A ladder.
The gematria of this word  (130) is equal to that of the phrase zeh kisey hakavod, this refers to the throne of glory. (Peirush HaRokeach)
The gematria of sulam (136) is equal to that of kol, sound, voice.  For sound of the prayers of the righteous serves as a ladder upon which the angels may ascend.  This is similar to the incident of the angel who ascended in the flame of [Manoach's] offering (Shoftim 13:20), for prayer is tantamount to the Altar service (Taanit 2).  Therefore, whoever focuses his intent upon his prayers causes the ladder to be complete with all its rungs, and they, i.e., the angels, are able to ascend (Peirush HaRokeach).
Vehineh sulam And behold! A ladder.
The gematria of this phrase (196) is equal to that of veketz, and the end, for G-d showed Yaakov the appointed time for the end of the exiles.
Sulam, the gematria of this word (130) is equal to that of Sinai, for G-d showed Yaakov the Yisraelim standing at Mount Sinai (Peirush HaRokeach; Bereishit Rabbah 68:12). 
Mutzav - Standing.
The masoretic note indicates that this word appears 3 times in the Tanach:
  1. Here in Bereishit 28:12
  2. elon mutzhav asher biShechem, the Plain of the Standing Stone which was in Shechem (Shoftim 9:6).
  3. vetzarti alayich mutzav, and will attack you with a standing seige-tower (Yeshayahu 29:3).
This implies that G-d showed Yaakov the entry of his descendants into Eretz Yisrael, as alluded to by the Standing Stone which was in Shechem, for this was the first place that they conquered.  And the exile also began there (this seems to refer to the break up of Eretz Yisrael into 2 kingdoms), as alluded to in the verse, and will attack you with a standing seige-tower.
Mutzav artzah verosho magia hashamaimah - Standing earthward with its top reaching heavenward.
This is an allusion to one who is temporarily cast earthward, but will [ultimately] ascend heavenward.
Malachei Elokim - Angels of G-d.
This phrase appears twice in the Tanach:
  1. Here in Bereishit 28:12
  2. Vayifg'u-vo malachei Elokim, and angels of G-d encountered him (32:2)
This reflects our Sages' comment in the Midrash that the angels who accompanied Yaakov in Eretz Yisrael did not accompany him outside Eretz Yisrael.
Thus, angels of G-d ascending refers to those who accompanied Yaakov in Eretz Yisrael; and angels of G-d encountered him refers to when Yaakov returned to Eretz YisraelY, the same angels of G-d who had earlier ascended, now encountered him to accompany him in Eretz Yisrael once again.
YNow that Yaakov was leaving Eretz Yisrael, they could no longer accompany him, so they ascended to await his return.
Vehineh Hashem - And behold! Hashem. 
This phrase appears 4 times in the Tanach:
  1. Here, vehineh Hashem nitzav alav, And behold! Hashem was standing over him (Bereishit 28:13)
  2. veheneh Ad-nai nitzav, And behold! The L-rd was standing (Amos 7:7) regarding the Altar.
  3. vehineh Hashem ose arubot bashmayim, Now, behold! If Hashem should make windows in the heavens (2Melachim 7:19)
  4. ve-amadta vahar lifnei Hashem vehineh Hashem over, ...and stand upon the mountain before Hashem, and behold! Hashem passed by (1Melachim 19:11)
SimilarlyY, the verse, And behold! Hashem passed by refers to the Divine Chariot, and similarly, the verse, and behold! A ladder standing earthward, alludes to the Divine Chariot.
YAll these verses are to be expounded.  Here it is stated, And behold! Hashem was standing over him, and there it is stated, And behold! The L-rd was standing, regarding the Altar.  Just as that verse speaks of the Altar, so does this verse speak of the Altar; and it is written, And behold! A ladder standing earthward, which is explained as referring to the Altar and to the Altar's ramp.  Similarly, there it is said, Now, behold! If Hashem should make windows in the heavens, and here it is said, and this is the gate of the heaves (28:17), and, it is also stated, And behold! Hashem passed by, and it is written, lo vara-ash Hashem... lo va-esh Hashem, Hashem is not in the earthquake... Hashem is not in the fire (1Melachim 19:11-12), all of which refer to the Divine Chariot.
-Baal HaTurim