Rav M. Elon

From the many issues and accountings that VaYishlach contains – Ya’akov and Esav, the death of Rachel and the birth of Binyamin – we will focus on an incident that seems rather insignificant: the death of D’vora the nursemaid of Rivka.

Our parasha states:

“And D’vora, the nursemaid of Rivka, died, and she was buried in the valley of Bet El, under the oak; and he called its name ‘Oak of Weeping.’ And God appeared to Ya’akov after he had returned from Padan Aram, and He blessed him.”

(Bereshit 35:8,9)

This account raises a number of questions. Firstly, we are not told how D’vora, Rivka’s nurse came to be with Ya’akov, Rachel, and Leah on their departure from Charan. Even after we understand what she was doing with them, we still must understand why the Torah sees such importance in mentioning this fact to us – for even Rivka’s death is not explicitly mentioned in the Torah! Who exactly is this “D’vora the nursemaid of Rivka?”

We have already been acquainted with the Rivka’s nurse in Parashat Chayei Sara, where we are told of Rivka’s departure from her home towards Yitzchak, her future husband.

“And they sent Rivka, their sister, and her nursemaid, and Avraham’s slave, and his entourage.”

(Bereshit 24:59)

Here we see a very “technical” description of Rivka and her nursemaid. It seems that this was the practice in their time – to send a nursemaid as an assistant to the woman. (Also, according to our sages Rivka was aged three at the time, making it quite reasonable to send a nursemaid with her.)

Let us pay careful attention to this description of Rivka’s departing her home – we are not told the name of Rivka’s nursemaid, who later we meet as ‘D’vora.’

In our parasha, Rashi comments on the verse 8:

“And D’vora died – what is the connection of Rivka to Ya’akov’s household? Since Rivka told Ya’akov ‘And I will send for you and I will bring you from there,’ (27:45), she sent D’vora to him to Padan Aram in order to depart from there, and she died on the way. I learned this (explanation) from Rabi Moshe the Darshan.”

Rashi asks then, what is D’vora’s association with our parasha. He answers that as was previously agreed between Ya’akov and Rivka, when the correct time would come she would send for him summoning him from the house of Lavan her brother. D’vora was this emissary who was sent at Rivka’s command to summon Ya’akov.

Rashi then concludes informing us that he learned this explanation from Rabi Moshe the Darshan. This is an interesting point, for Rashi explains the p’shat (literal textual meaning) of the verse, yet he makes note that the source of this explanation is in fact from the world of d’rash (homiletics, non-literal elucidation of the text.) We must therefore understand whether Rashi understands this explanation as the p’shat – the exact literal meaning of the course of events, or rather as d’rash – as an explanation that may not necessarily depict the factual reality.

Let us make a quick chronological calculation. At this point, Ya’akov is ninety-nine years old. Rivka sends D’vora her nursemaid to summon Ya’akov. It would make sense that D’vora would be older than Rivka – which means that here we have a woman, at a somewhat advanced age, being sent by Rivka to summon Ya’akov.

Why did Rivka specifically send D’vora? Did she not have other servants who could have served as emissaries, that she had to rely on an aged woman? We may try to explain this difficulty by stretching the text to refer to a different “D’vora;” not the same woman who was Rivka’s nursemaid at the time that she left her home to marry Yitzchak, but rather another woman with the same name, who holds the same post in Rivka’s household. This is rather unlikely, for why then would Rivka choose this woman now? It is more plausible to say that this is indeed the same nursemaid, for when the Torah tells us of Rivka’s traveling to Yitzchak, we are just told that Rivka’s “nursemaid” accompanies her. Now, however, the Torah establishes her identity for us telling us of the death of “D’vora, the nursemaid of Rivka.”

Rashi in his commentary seemingly ignores these issues, leaving the questions that we raised open-ended. Instead he raises a difficulty with the p’shat, while attempting to find a solution.

Already in parashat Chayei Sara, the Chizkuni notes that the mention of Rivka’s nursemaid who I sent with her is in fact superfluous. Its entire purpose is in fact related to our parasha, where D’vora dies – so that we have the background as to where D’vora came from.

The Chizkuni states:

“This is her nursemaid – who is with her (Rivka) in her youth, and she is mentioned now in order that when we reach the parasha of her death we will know where her origin is.”

(Chizkuni 24:59)

The Ramban, (whose commentary we will soon see), brings a beautiful explanation. D’vora, Rivka’s nurse, who came with her to the Land of Canaan, actually returned to Lavan’s house where she lived her life. Now Ya’akov returns to bring her to the Land of Canaan.

Either way, the greatest difficulty is the positioning of this account here, in the context of Ya’akov’s travels.

Let us examine the verses after the incident with Sh’chem Ya’akov says to his sons:

“And Ya’akov says to Shim’on and Levi: ‘You have gotten me into trouble, giving me a bad reputation among the Canaanites and the Perizites who live in the land, and I have only a small number of men. They can band together and attack me, and my family and I will be wiped out.’ And they said: ‘Should he have been allowed to treat our sister like a prostitute?’”

(Bereshit 34:30,31)

Ya’akov makes a very strong claim to his sons, who in turn react very passionately: “Should he have been allowed to treat our sister like a prostitute?” This is a very harsh conversation, which is left open-ended with no conclusion. This exchange is in itself not very clear – we may say, in the words of our Sages: “Ya’akov makes claim against them regarding wheat, but they answer regarding barley.” In other words, the answer does not seem to relate to the original question. Ya’akov takes a realistic-safety approach – he avers that while killing Sh’chem who had raped and afflicted his daughter was justified, the killing of the entire city causes regional conflict – and Ya’akov is in the minority demographically, “You have gotten me into trouble, giving me a bad reputation among… who live in the land, and I have only a small number of men.”

What do Shim’on and Levi reply? ‘Should he have been allowed to treat our sister like a prostitute?’” How does this relate to Ya’akov’s claims? We will leave this question open for now.

From then onwards, the Torah continues to describe how Ya’akov is commanded to leave Sh’chem and move to Bet El.

“And God said to Ya’akov, “Set out and go up to Bet El, and dwell there, and make an altar to the God who appeared to you when you were fleeing from your brother Esav.”

(Bereshit 35:1)

Why does Ya’akov need to be commanded to do this? When he fled from Charan to the Land of Israel more than twenty years previously, Ya’akov reached Bet El and said: “And let this rock that I have set up as a pillar become a temple to God,” (28:22.)

The simple calculation that Rashi makes indicates that Ya’akov remained in the region of Sh’chem and Sukkot for approximately two years. Why does Ya’akov tarry for such a significant period of time in this area? Were the years that he was away from his parents’ home not enough? The seven years he worked for Rachel’s hand in marriage, and then the additional seven he worked for Leah, as well as the six years he worked as a shepherd amassing wealth – were these not enough? Why did he have to wait for God’s command to go up to Bet El, he himself knew that this was what he was supposed to do. In addition, God’s command to go to Bet El makes mention of the reason he must do so – “make an altar to the God who appeared to you when you were fleeing from your brother Esav.” This is in order to fulfill the oath that he had made when fleeing his brother: “Ya’akov made a vow saying: ‘If God will be with me… And let this rock that I have set up as a pillar become a temple to God.” (Bereshit 28, 20-22.)

We will deal with this issue later.

The verses continue:

“And Ya’akov said to his family and everyone with him, ‘Get rid of the idolatrous figurines that you have, purify yourselves and change your clothes.”

(Bereshiit 35:2)

It would make sense to say that these “idolatrous figurines” came from Sh’chem, a city where idolatry was rampant. After Ya’akov’s sons had plundered the city, idolatrous objects had become mixed in among the spoils.

And Ya’akov adds:

“And we are setting out and going up to Bet El, and there I will make an altar to God Who answered me in my time of trouble, and Who has been with me on the journey that I have taken.”

(Bereshit 35:3)

Again we may query – why did Ya’akov tarry so in Sh’chem? Had he traveled directly to Bet El and not sojourned in Sh’chem who knows whether the entire ordeal of Dina’s rape would have been averted.

The Torah continues:

“They gave Ya’akov all the idolatrous figurines that they had, even the rings in thei ears. And Ya’akov buried them under the terebinth tree near Sh’chem.”

(Bereshit 35:4)

Let us pay attention to the similarities with the making of the Golden Calf, yet with a contrary result. There also they remove their earrings and jewelry, but for the purpose of the calf, here, they remove the various items in order to bury them in the ground. It is not without basis then that it is here, in Sh’chem, that there will be the future acceptance of the Torah on the Mounts of G’rizim and Eival, when Bnei Yisrael will enter the Land of Israel.

Continuing:

“And they traveled on, and the fear of God was on all the cities around them, and they did not pursue the children of Ya’akov.”

(Bereshit 35:5)

It seems that were it not for “the fear of God,” those same cities, and those same inhabitants of the land would have pursued the children of Ya’akov. And immediately thereafter:

“And Ya’akov came to Luz in the Land of Canaan, which is Bet El, he and all the people that were with him.”

(Bereshit 35:6)

This is the first time we see the usage of the word “am” (“people” or “nation”) that were with him.

No one pursues Ya’akov and his family.

The Ramban says that here we are informed of an important historical fact. Based on the book “The wars of the Children of Ya’akov,” (a book that the Ramban accepts as accurate in its entirety,) we know that during this time “three great World Wars” occurred in the region. Ya’akov arrives in Sh’chem and does not continue on to Bet El for the simple reason that he is involved in wars with the inhabitants of the land. In a manner which the verse describes “And Ya’akov came… he and all the people that were with him,” (35:6) is in fact a military census prior to war, and then an account of the arrival of all the forces – miraculously without casualties - after the battles. This is an important point, for it then means that the incident between Sh’chem, Shim’on and Levi was not a minor episode, but rather a central event in the series of conflicts occurring in the region. The verse: “And they traveled on, and the fear of God was on all the cities around them, and they did not pursue the children of Ya’akov” thus describes a reality of a highly populated region through which Ya’akov passes – with no acts of aggression on the part of the inhabitants towards him. It may very well be the acts of Shimon and Levi that created the perception of Ya’akov’s military supremacy in the locals’ eyes. In any event, we thus see a description of conflicts and warfare that cease once Ya’akov and his sons triumph in a major battle. Now tranquility seems to have fallen on the warring region, and now Ya’akov can fulfill the vow he made “and I shall return in peace to my father’s home” through the divine commandment “Set out and go up to Bet El,” (Bereshit 35:1). The significance of this command is similar to that of the statement “Fear not my servant Ya’akov” (Yeshayahu 44:2, et al.) – Ya’akov, you may now continue to the next stage of your life.

The significance of all this is wonderful. Ya’akov, who has just left Lavan, and has contended with Esav, enters the Land of Israel and is met with a number of difficult wars.

This is not as we generally understand – that the episode of Dina and Sh’chem is a short account of a small altercation in Ya’akov’s journey to Bet El. To the contrary, the twenty years that Ya’akov concludes having spent in Charan cannot begin to measure up to the two years of warring, occurring so close to home, so close to redemption.

The verses continue:

“And Ya’akov came to Luz, in the Land of Canaan, which is Bet El, he and all the people who were with him. And he built an altar there, and he named that place Bet El’s God, since this was the place where God was revealed to him when he was fleeing from his brother. And D’vora, Rivka’s nursemaid, died, and she was buried in the valley of Bet El, under the oak; and it was named Weeping Oak.”

(Bereshit 35:6-8)

The Torah then pauses, leaving this parasha open, and then begins anew:

“And God appeared to Ya’akov again after he had returned from Padan Aram, and He blessed him.”

(Bereshit 35:9)

How did God bless Ya’akov? What blessing did He give him?

On this Rashi answers:

“He blessed him with the blessing of mourners.”

The verses continue:

“And God appeared to Ya’akov again after he had returned from Padan Aram, and He blessed him. And God said to him: ‘Your name is Ya’akov, but your name will no longer be Ya’akov but Yisra’el will be your name,’ and God thus named him Yisra’el. And God said to him, ‘I am God Almighty. Be fruitful and multiply. A nation and a community of nations will come into existence from you. Kings will be born from your loins. I will grant you the land that I gave to Avraham and Yitzchak, and I will also give the land to your descendants who will follow you.’ And God rose and left Ya’akov in the place where He had spoken to him. And Ya’akov set up a stone pillar in the place where God had spoken to him, and he offered a libation on it, and then poured oil on it. And Ya’akov named the place where God had spoken to him ‘Bet El.’”

(Bereshit 35:9-15)

The term “the place where God had spoken to him” appears three times in this account, each time referring to Bet El.

Let us return to the issue of D’vora, Rivka’s nursemaid. As we already said, the more surprising feature of this account is not the account itself, but rather its location among the verses dealing with Bet El. It would seem that this story, of D’vora, appears in a context that has no relation to the account itself, and this positioning of the account of her death in the context of these specific verses poses a greater question than as to who exactly D’vora was.

The Ramban defines the question as follows:

“I do not know why this verse appears t\between the verses of ‘and he named the place Bet El’ and ‘And God appeared to Ya’akov again,’ interrupting with another matter, when these two verses (describe that which) occurred simultaneously and in the same location. For Ya’akov came from Luz which is Bet El, built an altar and called that place ‘Bet El’s God,’ and God appeared to him there, and blessed him. Why then is this verses placed here, interrupting one issue?”

(Ramban 24:59)

In other words, why does the Torah move to another account while in the middle of another account of consecutive incidents. In the words of the Ramban, occurrences that “occurred simultaneously and in the same location.” Interrupting this description breaks the chronological flow of the verses, and detracts from the import of the entire section. Ya’akov has already reached Bet El, and we desire to hear what God has to tell him now, and suddenly we are told of a funeral procession of someone unknown! Even if we are to claim that this is an important incident – why does the Torah need to insert this account now, instead of first concluding the account of what happens at Bet El, and then recording the nurse’s death.

The Ramban answers in the name of our sages, that this in fact hints at Rivka’s death. The reason that this is recorded implicitly and not explicitly is due to the lack of honor at Rivka’s death. Ya’akov was not with her when she died, neither was Esav, and Yitzchak was already blind – and so there was no option other than to have her buried by the Children of Chet.

If we should ask regarding Leah’s death which also has no specific mention in the Torah, the Ramban answers that her death is at least hinted to in the text, and therefore we must question the absence of any mention of Leah’s death in the Torah.

From the Ramban it seems this accounting of D’vora’s death is in fact a sobering interlude, among all the events of Ya’akov and Bet El, reminding us of Rivka’s death.

Yet we must understand further, and in order to understand the placing of this account here, we must learn more of the identity and character of D’vora who was buried under the “Oak of Weeping.”

We have another D’vora in Tanach, who was also mentioned in connection with a tree – D’vora ha’n’vi’a (the prophetess.) The verse states:

“And she dwelt under the palm tree of D’vora.”

(Shoftim 4:5)

This is a rather surprising verse, did D’vora name the tree after herself? In his book ‘Torah Sh’leima’ Rav Kasher quotes an amazing Midrash:

“Oak of Weeping – and ‘she dwelt under the palm tree of D’vora,’ this is the oak of D’vora, Rivka’s nursemaid.”

(Torah Sh’leima 35:39)

The palm of D’vora then, is the same tree of the first D’vora, Rivka’s nursemaid.

D’vora ha’n’vi’a contends with Yavin the king of Canaan, and the head of his army, Sisera, from Chatzor. It is in this context that we meet the unique personality of the only female Judge-Prophet, D’vora, who sits under her palm. Also here we are told of the oak of D’vora, Rivka’s nurse, after the warring in Canaan and the battles of Ya’akov’s sons.

We do not know much of Rivka’s nursemaid, yet through D’vora ha’n’vi’a and her palm we may be able to gain an understanding of who the first D’vora was.

D’vora ha’n’vi’a does not head the military campaign at Mount Tavor against Sisera, yet still she plays a vital role in this war.

The verses tell us:

“And Bnei Yisra’el continued to do evil in the eyes of God, and Ehud had died. And God sold them into the hand of Yavin, King of Canaan, who reigned in Chatzor; the head of whose army was Sisera, which dwelt in Charoshet ha’goyim. And Bnei Yisra’el cried to God for he had nine hundred chariots of iron, and for twenty years he strongly oppressed Bnei Yisra’el.”

(Shoftim 4:1-3)

Bnei Yisra’el cry to God for Yavin has “nine hundred chariots of iron, and for twenty years he strongly oppressed Bnei Yisra’el.”

From the D’vora’s song of praise we learn that at that time the national morale was extremely low. D’vora describes how “the inhabitants of the villages ceased, they ceased in Yisra’el” (5:7,) telling us that people stopped living together in the villages and the cities. “And the travelers walked through crooked byways,” (5:6,) people were no longer traveling the moral ‘high road,’ but were rather looking to bypass that which was just. The morale reaches the depths of despair, which can be described as the ‘strong oppression’ at the hands of Yavin and the Canaanites.

Then we are told of D’vora:

“And D’vora, a prophetess, the wife of Lapidot, she judged Yisra’el at that time. And she dwelt under the palm tree of D’vora, between Rama and Bet El in Mount Efrayim, and Bnei Yisra’el came up to her for judgement.”

(Shoftim 4:4,5)

(It is important to note that from the description of the location of D’vora’s palm, “between Rama and Bet El,” we can identify this location with that of the “Oak of Weeping,” which was near Bet El. And thus, in the eyes of our Sages, these trees are one and the same.)

“And D’vora sent and called Barak the son of Avino’am out of Kedesh Naftali, and said to him: ‘Has not God, the God of Yisra’el, commanded you – Go and gather your men to Mount Tavor, and take ten thousand men from the children of Naftali and from the children of Zevulun with you.”

(Shoftim 4:6)

“And D’vora sent” – reminds us of Rivka’s sending Ya’akov to her brother’s home, and then afterwards dispatching D’vora to Ya’akov to recall him.

What did Barak say to D’vora?

“If you will go with me – I will go; and if you will not go with me – I will not go.”

(Shoftim 4:8)

The war thus takes place due to D’vora’s presence on the battle field. She does not take an active part in the war, Barak wages war most successfully, yet she is the motivating force behind Yisra’el’s victory.

Then, at the conclusion of this battle another female figure emerges – Ya’el.

It would make sense that the historical chroniclers of the period describe the skirmishes between Barak and Sisera, without knowing that the war in fact is being waged by two women, D’vora, and Ya’el. A third woman also plays a part in this war, Sisera’s mother, who waits by the window wailing: “Why is chariot so long in coming?” (Shoftim 5:28)

This war was not a battle about “nine hundred chariots of iron.” D’vora comes with Barak in order to wake us from our slumber, in the words of the verses:

“Awaken, awaken D’vora; awaken, awaken, utter a song. Arise Barak, and lead away your captives, you, the son of Avinoam.”

(Shoftim 5:12,13)

This was her role and responsibility.

In the war against Canaan we lost our faith in our power of belief, in the justice of our convictions and beliefs. We lost faith in ourselves, losing the belief that we are the bearers of the word of God unto the world, and therefore we will be victorious over Sisera and his army. In this war Barak tells D’vora that she must join him in battle in order to give him the strength to triumph.

The people had become fatigued and had been greatly worn down by the oppression of those twenty years that Canaan repressed Yisra’el. And then they go to D’vora, the prophetess and judge who dwells – and judges – under the Palm of D’vora. That same palm named after the first D’vora, the nursemaid of Rivka – Rivka who sends off her son Ya’akov to all his battles. It is from here that D’vora ha’n’vi’a derives her strength. She summons Barak ben Avinoam to that same palm that lies on the way to Bet El. It is here that she informs him that this tree is the source of the power to do battle with Canaan. D’vora reminds him how the sons of Ya’akov “traveled, and the fear of God was on all the cities that surrounded them.”

Let us return to our parasha. Just as Ya’akov arrives in Bet El, and prior to his receiving God’s blessing of “your name will no longer be Ya’akov but Yisra’el will be your name,” the Torah reminds us that Ya’akov was in fact sent out as an emissary on a mission stemming from the source of everything. Moreover, we are told of the death of another emissary, D’vora, sent out at the command of the Rivka, the grand leader who had dispatched both emissaries.

Furthermore with additional examination of the verses we see that we first meet D’vora the nursemaid when Rivka was sent to Yitzchak, as the verse states: “And they sent Rivka, their sister, and her nursemaid, and Avraham’s slave, and his entourage,” (Bereshit 24:59.) The very next verse are the words of Lavan to Rivka, his sister, telling her: “Our sister, grow into thousands of multitudes, may your descendants inherit the gate of their foes.” (Bereshit 24:60.) This is then the first ceremony that her nursemaid participates in, and the first time we meet her.

In our parasha, Ya’akov and all the people with him reach Luz. This is after the various incidents of Lavan and Esav, after numerous wars, and seems that now he has reached the tranquil waters of a peaceful, fulfilling future. Yet the turbulent twenty-two years that have just passed, will recur anew with Yosef his son.

It is now that the almost anonymous personality of D’vora, Rivka’s nursemaid, appears. Silently and surreptitiously she carries this truth with her, the truth of “our sister, grow into thousands of multitudes,” anonymously, for almost one hundred and fifty years. She has seen all that has occurred, she sees the tribal chiefs stemming from Esav establishing their empires, she was there through the years Ya’akov spent with Lavan – over the years she shared every ordeal together with Yitzchak and Rivka. She seems insignificant, inconsequential, and remains nameless (until our parasha), yet she accompanies us all through Yitzchak and Rivka’s lives. D’vora concludes her role with burial under the “Oak of weeping” which in the future serves as D’vora ha’n’vi’a’s base.

When D’vora ha’n’vi’a understands that Am Yisra’el are losing their strength, their power of conviction and faith, she calls on Barak:

“Arise Barak, and lead away your captives, you, the son of Avinoam;” (5:12)

“Awaken, awaken, utter a song;” (5:11)

This final verse alludes to the verse “Awaken, awaken utter a song” that we say every Friday night in our Shabbat prayers as we attempt to awaken Jerusalem from the “valley of weeping” in which she lies.

Specifically where there is weakness and frailty the “Awaken, awaken utter a song” is required.

When Yeshayahu the prophet describes Tzion lying on the ground, degraded, downtrodden, he then cries out:

“Awaken, awaken, put on your strength, O Tzion!”

(Yeshayahu 52:1)

Just as D’vora urges Barak, Yeshayahu employs the very same terminology.

What occurs in our parasha immediately after the God’s appearance to Ya’akov, blessing him and renaming him? After this lofty, spiritual experience, Ya’akov is not granted one moment of peace – we are then told of Rachel’s death. Ya’akov sets up a monument on her grave, “This is the monument that is on Rachel’s grave to this very day,” (Bereshit 35:20), for now the expression of the monumental mission and responsibility is passed on to Rachel.

Let us pay attention to the verses at this point:

“And when her labor was at its worst, the midwife said to her, ‘Don’t be afraid, this one will also be a son for you.’”

(Bereshit 35:17)

How is the knowledge that she is about to give birth to a son supposed to calm her? Rachel is about to die – what comfort is there in this knowledge?

Let us recall who Rachel is. Rachel, as the verses tell us, loves Ya’akov, and Ya’akov loves her. Yet she knows that it is her responsibility to give Leah the signs that she and Ya’akov had agreed upon prior to their marriage, (thus allowing Lavan to trick Ya’akov into marrying Leah first.) This is Rachel that so desires a child, and when her son is born she names him anticipating her next child:

“And she named the child Yosef, saying, ‘May God grant another (yosef) son to me.’”

(Bereshit 30:24)

‘Yosef’ does not represent his own birth and life, but rather that which will come after him. When Rachel names Yosef she reveals the purpose of the Jewish mother, the purpose of the mother who sends her child out to fulfill his mission in life – if only he is aware of his responsibility. Rachel tells Yosef that his responsibility is to ensure that all the children remain bound to their grand heritage. As long as there is someone who is not connected to his heritage, it is Yosef’s responsibility to seek him out, to find his brothers. Even if his brothers do not desire his involvement, this is irrelevant, for the mission, the responsibility is unchanging.

It is interesting to note that Yosef is the only son among the tribes who similar to the forefathers states “Hineni” – “Here I am,” and at the same time is different to them.

Avraham declared “Hineni” during the Akeida:

“And God tested Avraham; and He said to him ‘Avraham!’ And he answered ‘Hineni.’ And He said: ‘Take your son, your only son…’”

(Bereshit 22:1,2)

In other words that which appears after the “Hineni” is the definition of the mission. Yet there is a more difficult “Hineni” – when the emissary already knows what his mission is, he knows the great risks and dangers it involves, and still answers “Hineni.” This is what happens to Yosef. Ya’akov tells Yosef:

“Your brothers are indeed herding the sheep in Sh’chem. Go, as I am sending you to them.”

(Bereshit 37:13)

Yosef knows that his brothers hate him and that they desire to kill him, but despite this: “And he (Yosef) said to him (Ya’akov) ‘Hineni.” (ibid.)

Yosef’s “Hineni” is rooted in him from birth, he knows that his mission is to seek out his brothers. As long as one of the twelve children of Ya’akov is not together with the rest – Yosef has not fulfilled his responsibility.

Therefore when Yosef is born, Ya’akov tells Lavan:

“Let me have my wives and my children.”

(Bereshit 30:26)

Rashi explains that it is now that Ya’akov is able to return to his parents. As the verse states:

“And the house of Ya’akov shall be fire, and the house of Yosef flame, and the house of Esav for straw, and they will ignite them, and devour them.”

(Ovadiah 1:18)

Fire is nothing without a flame, know that Yosef has been born, Ya’akov is prepared for his meeting with Esav. The significance is not that Yosef has a special quality, possessing “fire” – for each of the brothers possesses a similar quality, but rather that Yosef is the “flame.” The flame can join all the individual “fires” together – without this bond the fire is ineffective. This is then Yosef’s mission.

Rachel, who names her son Yosef after a future son, fulfills her mission with the birth of this second son, and from then on can withdraw and continue to pray for all the other children. “The monument that is on Rachel’s grave” indeed stands “to this very day.” This is Rachel’s prayer for her children until they come to the Bet Mikdash which is situated in the portion of Binyamin. Now she can die. Even the description of Rachel’s death is not explicitly stated, but rather mentioned as an aside. The verse does not say “And Rachel died,” but rather “And as she breathed her last breath, for she was dying…” (Bereshit 35:18) – for this was her mission and her role.

These verses conclude our encounter with the matriarchs. For this is the mission, this is the communication and message for the future generations. This is the oak that becomes a palm, under which D’vora will sit, instructing us how to find the sweet taste of honey in even the harshest and most bitter reality. And honey, as we know, is produced from two sources – from the date, and by the bee, “D’vora” in Hebrew. Therefore it is D’vora sitting under the (date) palm who draws her strength from that one-hundred and fifty year old nursemaid, that nursemaid who accompanied us through so many of our formative years, yet who never held a public role. This is the story of emissaries and a mission.

Therefore it is specifically now, as the Torah concludes the description of the wars of Canaan, and when Ya’akov arrives with his “entourage” that D’vora, Rachel’s nursemaid dies. D’vora gives the power and strength to Dv’ora ha’n’v’ia who will follow in the future – and therefore we can now conclude the account of the matriarchs and begin the next stage of our history, the record of the children, the tribes.

Translated by Sholem Hurwitz.

Copyright Keren Yishai/Rav M. Elon