פדנה – is the same as לפדן to Padan;

ביתה בתואל – is the same as לבית בתואל to the house of Bethuel. To every word requiring a ל prefixed you may attach a ה as a suffix (Yevamot 13b).

ואל שדי AND GOD ALMIGHTY – He who has a sufficiency of blessings שָׁדִּי for those who are blessed by Him, יברך אתך MAY HE BLESS YOU.

את ברכת אברהם THE BLESSING OF AVRAHAM – (i.e. the blessing which He gave to (Avraham) to whom He promised, "and I will make of you a great nation" (Bereshit 12:2), and "and all the nations shall bless themselves by your seed" (Bereshit 26:4): may these blessings have been said regarding you – may that great nation and that blessed seed issue from you.

אם יעקב ועשו MOTHER OF YAAKOV AND ESAU – I do not know what the addition of these words is intended to tell us.

(7-9) וישמע יעקב AND THAT YAAKOV HEARKENED – This is to be connected with the proceeding statement, (v. 6) thus: And when Esau saw that Yitzchak had blessed Yaakov and that he had sent him away to Padan-Aram … and that Yaakov had hearkened to his father and had gone to Padan-Aram and that the daughters of Canaan were evil … then he also determined to take a wife from his own family and went to Ishmael.

[An interpretation of this verse is included in the commentary on Verse 7]

[An interpretation of this verse is included in the commentary on Verse 7]

(9) אחות נביות THE SISTER OF NEBAIOTH – By a logical inference from what is stated that she was "the daughter of Ishmael" would I not know that she was the sister of Nebaioth? But the words are added to tell us that Ishmael died after he had betrothed her to Esau and before her marriage, and that her brother Nebaioth gave her away in marriage And we may learn, also, that Yaakov was at that period sixty-three years old For Ishmael was seventy-four years old when Yaakov was born – since Ishmael was fourteen years older than Yitzchak, and Yitzchak was sixty when they (Yaakov and Esau) were born, making seventy-four and his (Ishmael's) years were one hundred and thirty seven – as it is said "And these are the years of Ishmael etc.⁠" (Bereshit 25:17) – consequently when Ishmael died Yaakov was sixty-three years old. We learn from this that he (Yaakov) concealed himself in Eber's School for fourteen years and only after that did he proceed to Haran. For before Yosef's birth he had stayed in Laban's house only fourteen years, as it is said "I served you fourteen years for your two daughters and six years for your flock" (Bereshit 31:41), and he received the sheep as wages only after Yosef was born, for it is said "And it came to pass when Rachel had borne Yosef etc.⁠" (Bereshit 30:25). [that Yaakov wished to leave Laban and he agreed to remain with him on condition of receiving certain sheep as wages]. Now Yosef was thirty years old when he became ruler in Egypt, and from then until the time that Yaakov came down to Egypt was nine years – seven of plenty and two of famine – and Yaakov then said to Pharaoh, "The days of the years of my pilgrimage are a hundred and thirty years" (Bereshit 47:9). Go and calculate: the fourteen years he passed with Laban before Yosef's birth, and the thirty years of Yosef's life before he became ruler and the nine years from when he became ruler until the time that Yaakov came to Egypt make fifty three years from the time he joined Laban until the time he came to Egypt But when he parted from his father he was sixty-three years old, as shown above, so that you have 116 years as his age when he came to Egypt, on the assumption that the fifty-three years he spent with Laban etc. began immediately after he had left his father. But he (Yaakov) himself said to Pharaoh, "[I am] one hundred and thirty years". So you see that fourteen years are missing on this assumption. Thus you learn that after he had received the blessings he concealed himself in Eber' School for fourteen years (Megillah 17a). But he received no punishment for them (these fourteen years) on account of the merit of having studied the Torah in Eber's School during that period For Yosef was separated from his father only twenty-two years – that is, from the age of seventeen to that of thirty-nine – corresponding to the twenty-two years during which Yaakov was separated from his father and could not perform the duty of honoring him (by actively attending to his needs), viz, the twenty years he spent in Laban's house and the two years he passed in traveling home – for it is written (Bereshit 33:17) with regard to his journey homewards, "And Yaakov built him a house and made booths for his cattle", and our Rabbis, of blessed memory, inferred (Megillah 17a) from this verse that during his travels he passed eighteen months at Succoth, since a house means a dwelling for the rainy season, and "booths" means for the summer time. And this statement that the study of the Torah protects one from punishment fits in with the calculation which we made above, based upon the Sacred Text, regarding the period from when he left his father until the time when he went down to Egypt at the age of 130 years, where we found a surplus of 14 years, so that he must have been absent from his father for 36 years. But we may regard it as certain that when on his journey to Laban he concealed himself in Eber's house it was for the purpose of studying the Torah with him and that because of the merit of studying the Torah he received no punishment for them (those fourteen years) so that Yosef was separated from him only twenty-two years "measure for measure" (Megillah 17a). Thus far (beginning at "But he received no punishment") is found in an old Rashi text.

על נשיו BESIDES HIS FORMER WIVES – He added wickedness to wickedness for he did not divorce his first wives (Bereshit Rabbah 67:13).

(Conclusion) The end of Parashat Veeleh.

ויצא יעקב AND YAAKOV WENT OUT – Owing to the fact that it was because the daughters of Canaan were evil in the eyes of Yitzchak, his father, that Esau went to Ishmael, Scripture broke off the narrative contained, in the section dealing with Yaakov, and wrote, "Now Esau saw that Yitzchak had blessed [Yaakov] etc., that the daughters of Canaan were evil in the eyes of Yitzchak and so he went to Ishmael" (verse 6 till verse 9) and when it finished this (the account of Esau's further marriage) it resumes the previous subject.

ויצא [AND YAAKOV] WENT OUT – It need have written simply "And Yaakov went to Haran"; why then does it mention his departure from Beersheba? But it intends to tell us that the departure of a righteous person from his city makes an impression. As long as a righteous man is in his city he is its glory and splendor and beauty; when he leaves it, there depart also its glory, its splendor and its beauty. This, too, is the meaning of "And she went forth out of the place" (Ruth 1:7), stated in reference to Naomi and Ruth (Bereshit Rabbah 68:6).

וילך חרנה – means he went out TO GO TO HARAN.