Jacob’s vision of angels of God going up and down is an allegory, a mise en abyme for the patriarchs’ journey to and from the land, and should be understood as a counterpart to YHWH’s reassurance to Jacob that he will return (Genesis 28:15).

Jacob and Samson celebrate their marriages for seven days. The earliest mention of marriage ​blessings, however, is in the apocryphal book of Tobit and the Dead Sea Scrolls, both from the late second Temple times. 3, 5, 6 and even 7 blessings circulated in Jewish society before the rabbis formalized the series as the “Sheva Berakhot” by early medieval times. Their recitation by guests ​​during the celebratory week was promoted by the rabbis as occasions to engage in an “act of lovingkindness” ​(gemilut ḥasadim).​

Rachel steals teraphim from her father Laban; Michal uses them to save her husband David from her father Saul; Micah includes them in the shrine he builds on his property. What are they and how do they function in these stories?

Isaac and Rebecca live in Beersheba (Gen 26:23), Beer-lahai-roi (Gen 25:11) and Kiryat-arba (Gen 35:27). When Jacob sets off to Laban’s house, where is he leaving from?

To marry a woman, a man had to first pay her father a מֹהַר (mohar), “bride-price.” Although Laban allows Jacob to marry Rachel before working off his debt, she only has her first child at the end of the seven-year period.

As part of a complaint by God against Israel and Judah, Hosea 12 mentions several stories about Jacob, intended to serve as a model for behavior. But is Jacob a good or bad role model?

The vow Jacob makes to God is ambiguous. Where does the condition of the vow end and his action begin?

On his way to Haran, Jacob stops at a place, later named Beth-El, and sees in a dream angels going up and down a staircase to the gateway of heaven. In the story, Jacob also notices YHWH standing beside him and YHWH speaks to him. Examined closely, this short story is beset with literary difficulties that suggest it is composed of two independent narratives.

How ancient scribes dealt with a confusing story — a textual critical analysis

The Torah offers two explanations for how Jacob obtained great wealth at his father-in-law’s expense. Quite surprisingly, Shakespeare picked up on this narrative tension and made use of it to create the (in)famous biblically based dialogue between Shylock and Antonio in The Merchant of Venice.

The older Northern version of the Jacob story was heavily supplemented by later Southern authors, yielding more sons of Jacob, new explanations of their names, and a much more fecund Leah.

Jacob’s ancient scientific trick.

Who gets to name the child? Priestly and non-Priestly texts give two different answers.

Naming practices in the biblical and ancient Near Eastern cultures differed significantly from those of medieval Jews in Fatimid Egypt (7^th-12^th cent. CE) as evidenced by the genizah findings. Examining these names presents us with important historical and anthropological data.

Is infertility a divine punishment? 

Three distinct themes in Parashat Vayetzei are intertwined: Jacob’s encounter with God at Bethel, the birth of Jacob’s sons, and Jacob’s departure from Haran. 

“When morning came, there was Leah!” (Genesis 29:25). Could Jacob not tell the difference between Rachel, his beloved of seven years, and her sister Leah—for a whole night? Commentators have long tried to make sense of the story by adding extra details, but perhaps we need to rethink the nature of Jacob and Rachel’s relationship during those years.