וַתָּמָת דְּבֹרָה מֵינֶקֶת רִבְקָה לֹא יָדַעְתִּי לָמָּה נִכְנַס הַפָּסוּק הַזֶּה בֵּין "וַיִּקְרָא לַמָּקוֹם אֵל בֵּית אֵל" וּבֵין "וַיֵּרָא אֱלֹהִים אֶל יַעֲקֹב עוֹד", וְהִפְסִיק בְּעִנְיָן אַחֵר שֶׁהָיָה בְּבַת אַחַת וּבְמָקוֹם אֶחָד, כִּי יַעֲקֹב בְּבֹאוֹ לוּזָה הִיא בֵּית אֵל בָּנָה מִזְבֵּחַ וְקָרָא לַמָּקוֹם אֵל בֵּית אֵל, וְנִרְאָה לוֹ הָאֱלֹהִים שָׁם וַיְבָרֶךְ אוֹתוֹ, וְלָמָּה הוּשַׁם הַכָּתוּב הַזֶּה בְּתוֹךְ עִנְיָן אֶחָד. וְהַקָּרוֹב מָה שֶׁאָמְרוּ רַבּוֹתֵינוּ (ב"ר פא ה) שֶׁיִּרְמֹז לְמִיתַת רִבְקָה, וְלָכֵן קָרָא שֵׁם הַמָּקוֹם הַהוּא אַלּוֹן בָּכוּת, כִּי אֵין בְּכִי וַאֲנָקָה עַל הַמֵּינֶקֶת הַזְּקֵנָה שֶׁיִּקָּרֵא שֵׁם הַמָּקוֹם עָלָיו, אֲבָל יַעֲקֹב בָּכָה וְהִתְאַבֵּל עַל אִמּוֹ הַצַּדֶּקֶת אֲשֶׁר אֲהֵבַתְהוּ וְשָׁלְחָה אוֹתוֹ שָׁם וְלֹא זָכְתָה לִרְאוֹתוֹ בְּשׁוּבוֹ, וְלָכֵן נִגְלָה אֵלָיו הָאֱלֹהִים וּבֵרַךְ אוֹתוֹ לְנַחֲמוֹ כַּאֲשֶׁר עָשָׂה לְיִצְחָק אָבִיו אַחֲרֵי מוֹת אַבְרָהָם (בראשית כ"ה:י"א). וּבִשְׁנֵיהֶם אָמְרוּ חֲכָמִים (סוטה יד), בִּרְכַּת אֲבֵלִים בֵּרְכוֹ. וְסִיּוּעַ לָזֶה מַה שֶׁאָמוּר לְמַטָּה (בראשית ל"ה:כ"ז) "וַיָּבֹא יַעֲקֹב אֶל יִצְחָק אָבִיו מַמְרֵא קִרְיַת הָאַרְבַּע", וְאִלּוּ הָיְתָה רִבְקָה שָׁם הָיָה מַזְכִּיר "אֶל אָבִיו וְאֶל אִמּוֹ", כִּי הִיא הַשּׁוֹלַחַת אוֹתוֹ שָׁם וְהַגּוֹרֶמֶת לוֹ כָּל הַטּוֹבָה, וְיִצְחָק בַּעֲצָתָהּ צִוָּה אוֹתוֹ לָלֶכֶת שָׁם. וְכָתַב רַשִׁ"י (רש"י על בראשית ל"ה:ח'), וּלְפִי שֶׁהֶעֱלִימוּ אֶת יוֹם מוֹתָהּ שֶׁלֹּא יְקַלְּלוּ אוֹתָהּ הַבְּרִיּוֹת, כָּרֵס שֶׁיָּצָא מִמֶּנָּה עֵשָׂו, אַף הַכָּתוּב לֹא פִּרְסְמָהּ. וּמִדְרַשׁ חֲכָמִים הוּא (פסדר"כ זכור ד). וְהִנֵּה גַּם מִיתַת לֵאָה לֹא יַזְכִּיר, אֲבָל הַכַּוָּנָה לָהֶם מִפְּנֵי שֶׁהִזְכִּיר הַמִּיתָה בְּרֶמֶז וְתָלָה הַדָּבָר בְּמֵנִקְתָּהּ, וְכֵיוָן שֶׁדִּבֵּר בָּהּ לָמָּה הִסְתִּיר הָעִנְיָן וְלֹא גִּלָּהוּ. וְטַעַם הַקְּלָלָה אֵינוֹ מְחֻוָּר, שֶׁהֲרֵי הִזְכִּירוֹ בְּמִיתַת יִצְחָק (בראשית ל"ה:כ"ט), "וַיִּקְבְּרוּ אֹתוֹ עֵשָׂו וְיַעֲקֹב בָּנָיו". אֲבָל יִתָּכֵן לוֹמַר שֶׁלֹּא הָיָה לָהּ כָּבוֹד בְּמִיתָתָהּ, כִּי יַעֲקֹב אֵינֶנּוּ שָׁם, וְעֵשָׂו שׂוֹנֵא אוֹתָהּ וְלֹא יָבֹא שָׁמָּה, וְיִצְחָק כָּהוּ עֵינָיו וְאֵינֶנּוּ יוֹצֵא מִבֵּיתוֹ, וְלָכֵן לֹא רָצָה הַכָּתוּב לְהַזְכִּיר שֶׁיִּקְבְּרוּהָ בְּנֵי חֵת. וְכָעִנְיָן הַזֶּה מָצָאתִי בְּאֵלֶּה הַדְּבָרִים רַבָּה בְּפָרָשַׁת כִּי תֵצֵא לַמִּלְחָמָה [תנחומא תצא ד] אָמְרוּ, אַתָּה מוֹצֵא כְּשֶׁמֵּתָה רִבְקָה אָמְרִין מַאן יִפּוֹק קַמַּהּ, אַבְרָהָם מֵת, יִצְחָק יוֹשֵׁב בַּבַּיִת וְעֵינָיו כֵּהוֹת, יַעֲקֹב הָלַךְ לוֹ לְפַדַּן אֲרָם, יִפּוֹק עֵשָׂו רַשִּׁיעָא קַמַּהּ, וְיֵמְרוּן בְּרִיָּתָא לִיטִין בַּזְיָא דְּהָא כְּדֵין יָנְקִין. מָה עָשׂוּ, הוֹצִיאוּ מִטָּתָהּ בַּלַּיְלָה. אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָה, לְפִי שֶׁהוֹצִיאוּ מִטָּתָהּ בַּלַּיְלָה לֹא פֵּרְשׁוּ הַכְּתוּבִים מִיתָתָהּ אֶלָּא מִן הַצַּד, הֲדָא הוּא דִכְתִיב "וַיִּקְרָא שְׁמוֹ אַלּוֹן בָּכוּת", שְׁתֵּי בְּכִיּוֹת, הֲדָא הוּא דִכְתִיב "וַיֵּרָא אֱלֹהִים אֶל יַעֲקֹב וַיְבָרֶךְ אֹתוֹ", מָה בֵּרְכוֹ, בִּרְכַּת אֲבֵלִים בֵּרְכוֹ, עַד כָּאן. וְהִנֵּה בַּעֲבוּר שֶׁהָיָה עֵשָׂו יְחִידִי בִּקְבוּרָתָהּ פָּחֲדוּ מִן הַקְּלָלָה וְלֹא רָאוּ שֶׁיִּהְיֶה לָהּ לְכָבוֹד, וְזֶה עִנְיַן הָרֶמֶז. וְהָיְתָה דְּבוֹרָה עִם יַעֲקֹב כִּי אַחֲרֵי שֶׁבָּאָה עִם רִבְקָה שָׁבָה לְאַרְצָה, וְעַתָּה תָּבֹא עִם יַעֲקֹב לִרְאוֹת גְּבִרְתָּהּ, אוֹ נִתְעַסְּקָה בְּגִדּוּל בְּנֵי יַעֲקֹב לִכְבוֹד רִבְקָה וּלְאַהֲבָתָהּ וְהָיְתָה בְּבֵיתוֹ. וְיִתָּכֵן שֶׁאֵינָהּ הִיא הַמֵּינֶקֶת שֶׁנֶּאֱמַר בָּהּ (בראשית כ"ד:נ"ט) "וַיְשַׁלְּחוּ אֶת רִבְקָה אֲחֹתָם וְאֶת מֵנִקְתָּהּ", אֲבָל הָיְתָה מֵינֶקֶת אַחֶרֶת שֶׁנִּשְׁאֲרָה בְּבֵית לָבָן וּבְתוּאֵל, וְעַתָּה יָבִיא אוֹתָהּ יַעֲקֹב עִמּוֹ לְכַלְכֵּל אֶת שֵׂיבָתָהּ לִכְבוֹד אִמּוֹ, כִּי כֵן דֶּרֶךְ הַנִּכְבָּדִים לִהְיוֹת לָהֶם מֵינִיקוֹת רַבּוֹת, כִּי רָחוֹק הוּא שֶׁתִּהְיֶה הַזְּקֵנָה הַשָּׁלִיחַ שֶׁתִּשְׁלַח אִמּוֹ לְיַעֲקֹב כְּדִבְרֵי רַבִּי מֹשֶׁה הַדַּרְשָׁן: AND DEBORAH REBEKAH’s NURSE DIED. I do not know why this verse has been placed between the verse, And he called the place El-beth-el183Verse 7 here. and the following verse, And G-d appeared to Jacob again.184Verse 9 here. Scripture thus interrupts one subject which occurred at one time and in one place for when Jacob came to Luz, that is Beth-el,185Verse 6 here. he built an altar there and he called the place El-beth-el,183Verse 7 here. and G-d appeared to him there and He blessed him.184Verse 9 here. Why then was this verse concerning Deborah’s death placed in the midst of one subject?
A feasible answer is that which our Rabbis have said,186Bereshith Rabbah 81:8. namely that the verse alludes to the death of Rebekah, and therefore Jacob called the name of that place, Alon-bachut (the oak of weeping), for the weeping and anguish could not have been such for the passing of the old nurse that the place would have been named on account of it. Instead, Jacob wept and mourned for his righteous mother who had loved him and sent him to Paddan-aram and who was not privileged to see him when he returned. Therefore G-d appeared to him and blessed him, in order to comfort him, just as He had done to his father Isaac following the death of Abraham.187Above, 25:11. With reference to both of them the Sages have said188Sotah 14 a; Bereshith Rabbah 82:4. that He gave them the blessing of consolation addressed to mourners. Proof for this is that which is said below, And Jacob came unto Isaac his father to Mamre,189Verse 27 here. for had Rebekah been there, Scripture would have mentioned “unto his father and unto his mother” for it was she who sent him. to Paddan-aram and caused him all the good, for Isaac commanded him to go there at her advice.
Now Rashi commented: “Because the time of her death was kept secret in order that people might not curse her — the mother who gave birth to Esau — Scripture also does not make mention of her death.” This is a Midrash of the Sages.190Tanchuma Ki Theitzei 4. But neither does Scripture mention the death of Leah! Instead, we must say that the intent of the Sages was to explain why Scripture mentions Rebekah’s death by allusion, connecting the matter with her nurse. Since Scripture did refer to it, they wondered why the matter was hidden and not revealed. And the justification for the curse stated by Rashi is not clear since Scripture mentioned Esau at the death of Isaac, And Esau and Jacob his sons buried him.191Verse 29 here.
It is, however, possible to say that Rebekah’s death lacked honor, for Jacob was not there, and Esau hated her and would not attend; Isaac’s eyes were too dim to see,192Above, 27:1. and he did not leave his house. Therefore, Scripture did not want to mention that she was buried by the Hittites.
I found a similar explanation in Eileh Hadvarim Rabbah,193I found this not in Midrash Rabbah but in Tanchuma Ki Theitzei, 4. in the section of Ki Theitzei Lamilchamah,194Deuteronomy 21:10. where the Sages say: “You find that when Rebekah died, people said, ‘Who shall go before her? Abraham is dead. Isaac is confined to the house and his eyes are dim. Jacob is gone to Paddan-aram. If wicked Esau shall go before her, people will say, “Cursed be the breast that gave suck to this one.’” What did they do? They took out her bier at night. Rabbi Yosei bar Chaninah said, ‘Due to the fact that they took out her bier at night the Scriptures mentioned her death only indirectly. It is this which Scripture says, And he called its name Alon-bachut, two weepings, [one for Deborah and one for Rebekah]. Thus Scripture says, And G-d appeared unto Jacob… and blessed him.184Verse 9 here. What blessing did He give him? He gave him the blessing of consolation addressed to mourners.’” Thus far the Midrash. Now because Esau was the only one present at her burial, they feared the curse, and they did not view the burial as an honor to her, this being the significance of the Scriptural hint.
Deborah was in Jacob’s company because after accompanying Rebekah to the land of Canaan, she had returned to her country, and now she was coming with Jacob in order to see her mistress. It may be that she was engaged in raising Jacob’s children out of respect for Rebekah and due to her love for her, and thus she resided with him. Now it is possible that she is not “the nurse” of whom it is said, And they sent away Rebekah their sister, and her nurse,195Above 24: 59. but that she was another nurse who remained in the house of Laban and Bethuel, and now Jacob brought her with him to support her in her old age out of respect to his mother, for it was the custom among the notables to have many nurses. It is improbable that the old woman would be the messenger whom his mother had dispatched to Jacob [to have him return to the Land of Israel], as Rabbi Moshe Hadarshan would have it.196Mentioned by Rashi in this verse. A preacher in the city of Narbonne, Provence, France, who lived in the second half of the eleventh century, Rabbi Moshe Hadarshan, compiled a collection of Agadic material on the book of Genesis. The book itself, which had a great influence upon Rashi and other writers, has been lost except for the quotations made by other scholars.