Parsha: Vayetzei
Genesis 28:10-32:3
Haftarah: Hosea 12:13-14:10
Saturday, November 21, 2026
Your Instructor
Jewish Learning by Kimberly D
Genesis 28:10-32:3
Daily Reading Schedule:
Sunday November 15, 2026: Genesis 28:10-22
Monday November 16, 2026: Genesis 29:1-17
Tuesday November 17, 2026: Genesis 29:18-30:13
Wednesday November 18, 2026: Genesis 30:14-27
Thursday November 19, 2026: Genesis 30:28-31:16
Friday November 20, 2026: Genesis 31:17-42
Saturday November 21, 2026: All of the above Plus Genesis 31:43-32:3 AND
maf: Genesis 32:1-3
Haftarah for Ashkenazim: Hosea 12:13-14:10
Haftarah for Sephardim: Hosea 11:7-12:12
Talmudic References:
Explore key discussions and cross-references from the Talmud that provide profound depth to the themes of Parsha Bereshit.
1
Bereshit Rabbah
Daf Reference: 70:12
(Reference for Genesis 29:10)
“It was when Jacob saw Rachel, the daughter of Laban his mother’s brother, and the flock of Laban his mother’s brother, Jacob approached, rolled the stone from the mouth of the well, and watered the sheep of Laban his mother’s brother” (Genesis 29:10).
“It was when Jacob saw…Jacob approached, rolled the stone” – like one who is removing a stopper from the mouth of a jug.
“Jacob kissed Rachel, and raised his voice, and wept” (Genesis 29:11).
“Jacob kissed Rachel” – every kiss is for promiscuity except for three: A kiss of greatness; a kiss of reunion; a kiss of parting. A kiss of greatness – “Samuel took the flask of oil, poured onto his head, and kissed him” (I Samuel 10:1). A kiss of reunion – “He went and he met him at the mountain of God and he kissed him” (Exodus 4:27). A kiss of parting – “Orpa kissed her mother-in-law, but Ruth clung to her” (Ruth 1:14). Rabbi Tanḥuma said: A kiss of kinship as well, as it is stated: “Jacob kissed Rachel,” who was his relative.
“And raised his voice, and wept” – why did he weep? He said: ‘Eliezer, when he went to bring Rebecca, what is written in his regard? “The servant took ten camels from the camels of his master…” (Genesis 24:10), but I do not have even one nose-ring or one bracelet.’
Another matter, why did he weep? It is because he saw that she would not enter into the grave with him. That is what she [Rachel] said to her [Leah]: “That is why he will lie with you tonight” (Genesis 30:15) – he will lie with you, and he will not lie with me.
Another matter, why did he weep? It is because he saw people whispering to one another because he kissed her, [saying]: ‘What, has this one come to introduce a matter of lewdness in our midst?’ This is because from the time that the world was stricken in the generation of the Flood, the nations of the world stood and distanced themselves from lewdness. That is what is said: The people of the East are distanced from lewdness.
2
Nazir
Daf Reference: 23b:9
(Reference for Genesis 31:24)
The Gemara asks: From where is this principle derived? As it is stated in the verse that God warned Laban the Aramean, when he was chasing Jacob: “Guard yourself from speaking to Jacob, from good to evil” (Genesis 31:24). Granted, with regard to the warning against speaking evil, it is fine that Laban was warned not to harm Jacob. However, why shouldn’t he say anything good to Jacob? Rather, must one not conclude from this verse that even Laban’s good is bad in Jacob’s eyes? The Gemara concludes: Learn from this that it is so.
3
Avodah Zarah
Daf Reference: 3a:8
(Reference for Genesis 31:39)
Instead, the Holy One, Blessed be He, says to the nations: Let the witnesses come from among you and testify that the Jewish people fulfilled the Torah in its entirety. Let Nimrod come and testify about Abraham that he did not engage in idol worship. Let Laban come and testify about Jacob that he is not suspect with regard to robbery (see Genesis 31:36–42). Let the wife of Potiphar come and testify about Joseph that he is not suspect with regard to the sin of adultery (see Genesis 39:7–12).
Commentaries from our Sages:
01
Ramban on Genesis 28:12
(Reference for Genesis 28:12)
Ramban on Genesis 28:12
וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ הֶרְאָהוּ בַּחֲלוֹם הַנְּבוּאָה כִּי כָל הַנַּעֲשֶׂה בָּאָרֶץ נַעֲשֶׂה עַל יְדֵי הַמַּלְאָכִים, וְהַכֹּל בִּגְזֵרַת עֶלְיוֹן עֲלֵיהֶם, כִּי מַלְאֲכֵי אֱלֹהִים אֲשֶׁר שָׁלַח ה' לְהִתְהַלֵּךְ בָּאָרֶץ לֹא יַעֲשׂוּ קְטַנָּה אוֹ גְּדוֹלָה עַד שׁוּבָם לְהִתְיַצֵּב עַל אֲדוֹן כָּל הָאָרֶץ לֵאמֹר לְפָנָיו, הִתְהַלַּכְנוּ בָּאָרֶץ וְהִנֵּה יוֹשֶׁבֶת בְּשַׁלְוָה אוֹ מְלֵאָה חֶרֶב וָדָם, וְהוּא יְצַוֶּה עֲלֵיהֶם לָשׁוּב לָרֶדֶת בָּאָרֶץ וְלַעֲשׂוֹת דְּבָרוֹ. וְהֶרְאָהוּ כִּי הוּא יִתְבָּרַךְ נִצָּב עַל הַסֻּלָּם וּמַבְטִיחוֹ לְיַעֲקֹב בְּהַבְטָחָה גְּדוֹלָה לְהוֹדִיעַ שֶׁהוּא לֹא יִהְיֶה בְּיַד הַמַּלְאָכִים, אֲבָל יִהְיֶה חֵלֶק ה' וְיִהְיֶה עִמּוֹ תָּמִיד, כְּמוֹ שֶׁאָמַר "וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ", כִּי מַעֲלָתוֹ גְּדוֹלָה מִשְּׁאָר הַצַּדִּיקִים שֶׁנֶּאֱמַר בָּהֶם (תהלים צא יא) "כִּי מַלְאָכָיו יְצַוֶּה לָּךְ לִשְׁמָרְךָ בְּכָל דְּרָכֶיךָ". וְעַל דַּעַת רַבִּי אֱלִיעֶזֶר הַגָּדוֹל (פרקי דר"א לה) הָיְתָה זֹאת הַמַּרְאָה כְּעִנְיַן בֵּין הַבְּתָרִים לְאַבְרָם, כִּי הֶרְאָהוּ מֶמְשֶׁלֶת אַרְבַּע מַלְכֻיּוֹת וּמַעֲלָתָם וִירִידָתָם, וְזֶה טַעַם "מַלְאֲכֵי אֱלֹהִים", כְּמוֹ שֶׁנֶּאֱמַר בְּדָנִיֵּאל (י כ יג) "שַׂר מַלְכוּת יָוָן" "וְשַׂר מַלְכוּת פָּרַס", וְהִבְטִיחוֹ כִּי הוּא יִתְעַלֶּה יִהְיֶה עִמּוֹ בְּכָל אֲשֶׁר יֵלֵךְ בֵּינֵיהֶם וְיִשְׁמְרֶנּוּ וְיַצִּילֶנּוּ מִיָּדָם. אָמְרוּ (שם בפדר"א), הֶרְאָה לוֹ הקב"ה אַרְבַּע מַלְכֻיּוֹת מָשְׁלָן וְאָבְדָן, הֶרְאָהוּ שַׂר מַלְכוּת בָּבֶל עוֹלֶה שִׁבְעִים עֲוָקִים וְיוֹרֵד, וְהֶרְאָהוּ שַׂר מַלְכוּת מָדַי עוֹלֶה חֲמִשִּׁים וּשְׁנַיִם עֲוָקִים וְיוֹרֵד, וְהֶרְאָהוּ שַׂר מַלְכוּת יָוָן עוֹלֶה מֵאָה וּשְׁמוֹנִים עֲוָקִים וְיוֹרֵד, וְהֶרְאָהוּ שַׂר מַלְכוּת אֱדוֹם עוֹלֶה וְאֵינוֹ יוֹרֵד. אָמַר לוֹ יַעֲקֹב, "אַךְ אֶל שְׁאוֹל תּוּרָד" (ישעיהו יד טו), אָמַר לוֹ הקב"ה "אִם תַּגְבִּיהַּ כַּנֶּשֶׁר" וְגוֹ' (עובדיה א ד):
AND BEHOLD A LADDER SET UP ON THE EARTH AND THE TOP OF IT REACHED TO HEAVEN; AND BEHOLD THE ANGELS OF G-D ASCENDING AND DESCENDING ON IT.
In a prophetic dream, He showed Jacob that whatever is done on earth is effected by means of the angels, and everything is by decree given to them by the Supreme One. The angels of G-d, whom the Eternal hath sent to walk to and fro through the earth, would not do anything minor or major until they return to present themselves before the Master of the whole earth, saying before Him, “We have traversed the earth, and behold it dwells in peace, or is steeped in war and blood,” and He commands them to return, to descend to the earth and fulfill His charge. And He further showed him [Jacob] that He, blessed be He, stands above the ladder, and promises Jacob with supreme assurance to inform him that he will not be under the power of the angels, but he will be G-d’s portion, and that He will be with him always, as He said, And, behold, I am with thee, and will keep thee wherever thou goest for his [Jacob’s] excellence is superior to that of the other righteous ones of whom it is said, For He will give His angels charge over thee, to keep thee in all thy ways.
And in the opinion of Rabbi Eliezer the Great this vision was akin to the one seen by Abram at the time of the covenant “between the parts” for He also showed Jacob the dominion of the Four Kingdoms, their ascent and descent. This is the meaning of angels of G-d (mentioned here), just as it is said in the visions of Daniel: the prince of the kingdom of Greece, and the prince of the kingdom of Persia. And He promised him that He, exalted be He, will be with him wherever he will go among the nations, and He will guard him and rescue him from them. Thus the Rabbis have said: “The Holy One, blessed be He, showed him the Four Kingdoms, their dominion and their destruction. He showed him the prince of the kingdom of Babylon ascending seventy rungs and then descending the ladder. Then He showed him the prince of the kingdom of Media ascending one hundred and eighty rungs and then descending. And then He showed him the prince of the kingdom of Edom ascending and not coming down. Jacob then said to the prince of Edom, Yet thou shalt be brought down to the nether-world. The Holy One, blessed be He, said to [the prince of Edom], Though thou make thy nest as high as the eagle, etc.”
02
Ramban on Genesis 30:37
(Reference for Genesis 30:37)
30:37
וַיִּקַּח לוֹ יַעֲקֹב מַקַּל לִבְנֶה כֵּיוָן שֶׁהִסְכִּימוּ לִהְיוֹת שְׂכָרוֹ בְּאֵלֶּה הָיָה רַשַּׁאי לַעֲשׂוֹת כָּל מַה שֶׁיּוּכַל לְהוֹלִידָם כֵּן. וְאוּלַי הִתְנָה יַעֲקֹב שֶׁיַּעֲשֶׂה בָּהֶן כָּל מָה שֶׁיִּרְצֶה, כִּי לָבָן לֹא הָיָה יוֹדֵעַ בַּתּוֹלָדָה הַזּוֹ, וְהָרוֹעִים לֹא הָיוּ מַרְגִּישִׁים בַּדָּבָר בִּרְאוֹתָם הַמַּקְלוֹת בָּרְהָטִים פַּעַם אַחַת בַּשָּׁנָה בִּימֵי נִיסָן, כִּי בְּהַעֲטִיף הַצֹּאן בִּימֵי תִּשְׁרֵי לֹא יָשִׂים, שֶׁלֹּא יִשָּׁאֵר לְלָבָן עַד פַּרְסָה. וְיֵשׁ אוֹמְרִים (הרד"ק) כִּי הַשָּׁנָה הָרִאשׁוֹנָה נוֹלְדוּ לְיַעֲקֹב נְקֻדִּים וּטְלוּאִים רַבִּים בְּבִרְכַּת הַשֵּׁם אֲשֶׁר הֶרְאָה לוֹ הַמַּלְאָךְ, וְשָׂם הַמַּקְלוֹת בִּפְנֵי אֵלּוּ שֶׁהָיוּ שֶׁלּוֹ שֶׁיּוֹלִידוּ בִּדְמוּתָם, שֶׁלֹּא יֹאמַר לָבָן כַּאֲשֶׁר יִוָּלְדוּ כִּי גָּנוּב הוּא אִתּוֹ. וְזֶה פֵּרוּשׁ "בְּכָל יַחֵם הַצֹּאן הַמְקֻשָּׁרוֹת", שֶׁהֵם הַנּוֹלָדִים לוֹ, "וּבְהַעֲטִיף הַצֹּאן" שֶׁל לָבָן, "לֹא יָשִׂים, וְהָיָה הָעֲטֻפִים לְלָבָן" אֲשֶׁר לֹא יִוָּלְדוּ נְקֻדִּים "וְהַקְּשׁוּרִים" כֻּלָּם "לְיַעֲקֹב" כִּי יִוָּלְדוּ נְקֻדִּים:
AND JACOB TOOK HIM STICKS OF POPLAR. As soon as they agreed that his hire would be these colors it was permissible for Jacob to do whatever he could to cause them to give birth in this manner. Perhaps Jacob had made a condition that he may do with them whatever he wants since Laban did not know of the ramifications of this measure, nor did Laban’s shepherds sense anything when they saw the sticks in the gutters once a year during the days of Nisan. For When the flocks were feeble in the days of Tishri, he did not put them in, otherwise not a hoof would have remained for Laban.
Now some commentators say that the first year [Jacob did not make use of these sticks, but] there were born to him many speckled and spotted ones by virtue of G-d’s blessing which the angel showed him. And then he put the sticks in front of those which were his so that they should give birth in their form. This would prevent Laban from saying that their offspring was stolen by Jacob, [as he would have claimed had they given birth to other colored offspring].
This is the meaning of whensoever the stronger flocks became heated, referring to those that had been born to Jacob by way of G-d’s blessing; but when the flocks of Laban were feeble, he put them not in; so that the feebler were Laban’s, for they did not give birth to speckled ones, and the stronger were all Jacob’s, including their offspring, for they gave birth to speckled ones.
Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976
03
Ibn Ezra on Genesis 31:42:1-2
(Reference for Genesis 31:42)
Ibn Ezra on Genesis 31:42
ופחד יצחק. יראת יצחק את השם היא הועילתני, כי זכות האב תועיל לבן,
AND THE FEAR OF ISAAC. Isaac’s fear of the Lord aided me, for the merits of a father help his son.
מ"ם ריקם נוסף והוא שם, ימצא עם יחיד זכר ונקבה ועם רבים וכן מ"ם אמנם גם חנם:
[EMPTY.] The mem of rekam (empty) is not a root letter. The word is a noun. The Bible employs this form (rekam) with the masculine, feminine and the plural. The mems of omnam (verily, truly) and chinnam (for nothing, gratis) are similar.
Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004