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)

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).

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).

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)

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).

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).

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).

1. Here in Bereishit 28:12
2. Vayifg'u-vo malachei Elokim, and angels of G-d encountered him (32:2)

YNow that Yaakov was leaving Eretz Yisrael, they could no longer accompany him, so they ascended to await his return.

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)

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.

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