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Genesis 48:7 - Rachel's burial: why not Hebron?

Genesis 48:7 - בראשית 48:7

Hebrew Text

וַאֲנִי בְּבֹאִי מִפַּדָּן מֵתָה עָלַי רָחֵל בְּאֶרֶץ כְּנַעַן בַּדֶּרֶךְ בְּעוֹד כִּבְרַת־אֶרֶץ לָבֹא אֶפְרָתָה וָאֶקְבְּרֶהָ שָּׁם בְּדֶרֶךְ אֶפְרָת הִוא בֵּית לָחֶם׃

English Translation

And as for me, when I came from Paddan, Raĥel died by me in the land of Kena῾an on the way, when yet there was but a little way to come to Efrat: and I buried her there in the way of Efrat; that is Bet-leĥem.

Transliteration

Va'ani b'vo'i miPadan meta alai Rachel b'eretz Kana'an baderech b'od kivrat-eretz lavo Efrata va'ekb'ra sham b'derech Efrat hi Beit Lechem.

Hebrew Leining Text

וַאֲנִ֣י <b>׀</b> בְּבֹאִ֣י מִפַּדָּ֗ן מֵ֩תָה֩ עָלַ֨י רָחֵ֜ל בְּאֶ֤רֶץ כְּנַ֙עַן֙ בַּדֶּ֔רֶךְ בְּע֥וֹד כִּבְרַת־אֶ֖רֶץ לָבֹ֣א אֶפְרָ֑תָה וָאֶקְבְּרֶ֤הָ שָּׁם֙ בְּדֶ֣רֶךְ אֶפְרָ֔ת הִ֖וא בֵּ֥ית לָֽחֶם׃
וַאֲנִ֣י ׀ בְּבֹאִ֣י מִפַּדָּ֗ן מֵ֩תָה֩ עָלַ֨י רָחֵ֜ל בְּאֶ֤רֶץ כְּנַ֙עַן֙ בַּדֶּ֔רֶךְ בְּע֥וֹד כִּבְרַת־אֶ֖רֶץ לָבֹ֣א אֶפְרָ֑תָה וָאֶקְבְּרֶ֤הָ שָּׁם֙ בְּדֶ֣רֶךְ אֶפְרָ֔ת הִ֖וא בֵּ֥ית לָֽחֶם׃

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Parasha Commentary

Context of the Verse

This verse (Genesis 48:7) recounts Yaakov's (Jacob's) reflection on the death of his beloved wife Rachel, who died during their journey back to Canaan. Yaakov mentions this while blessing Yosef's (Joseph's) sons, Ephraim and Menashe, emphasizing Rachel's burial near Bethlehem (Beit Lechem). The verse highlights the emotional weight of Rachel's passing and the significance of her burial location.

Rachel's Death and Burial

Rashi explains that Yaakov mentions Rachel's death here to convey that he did not bury her in the family burial cave of Machpelah (where Avraham, Sarah, Yitzchak, Rivkah, and Leah were buried) due to divine foresight. Hashem knew that the Jewish people would pass by Rachel's tomb during the Babylonian exile (Jeremiah 31:14-16), and her presence there would evoke mercy and prayer for their return. This reflects Rachel's enduring role as a compassionate mother-figure for Klal Yisrael.

The Location: "Derech Efrat" and Beit Lechem

The verse specifies that Rachel was buried "on the way to Efrat, which is Beit Lechem." The Midrash (Eicha Rabba) notes that "Efrat" refers to Rachel's distinction (efrata, meaning "fruitful" or "distinguished"), as she was the matriarch whose descendants included kings like David, who hailed from Beit Lechem. Ramban adds that the burial site's proximity to Beit Lechem was providential, as it later became a central location in Jewish history.

Yaakov's Emotional Tone

The phrasing "וַאֲנִי" ("And as for me") underscores Yaakov's personal grief. The Talmud (Moed Katan 9a) discusses the halachic implications of burying someone "on the way," noting that Yaakov's actions were exceptional due to the urgency of the moment. The Kli Yakar suggests that Yaakov's mention of Rachel here—while blessing Yosef's sons—hints at Rachel's merit being channeled through her descendants, particularly Yosef, who sustained the family during famine.

Lessons from the Verse

  • Divine Providence: Rachel's burial site was chosen with future Jewish history in mind, demonstrating Hashem's foresight in guiding events.
  • Matriarchal Legacy: Rachel's enduring compassion, as reflected in her tomb's role in Jewish exile and redemption, highlights the matriarchs' spiritual influence.
  • Personal Sacrifice: Yaakov's inability to bury Rachel in Machpelah teaches that even great tzaddikim must sometimes accept difficult decrees with trust in Hashem's plan.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Moed Katan 9a
The verse is cited in a discussion about burial practices and the sanctity of burial sites, particularly regarding Rachel's burial place.
📖 Megillah 17a
The verse is referenced in the context of discussing the significance of Bethlehem and its historical events.

Frequently Asked Questions

Q: Why did Jacob mention Rachel's death in Genesis 48:7?
A: Jacob mentions Rachel's death here to explain why he did not bury her in the family burial cave of Machpelah (where Sarah, Abraham, and others were buried). According to Rashi, Jacob was telling Joseph that he buried Rachel on the road to Bethlehem by divine command, so that she could later comfort her exiled descendants when they passed by her grave during the Babylonian exile (as mentioned in Jeremiah 31:14).
Q: Why was Rachel buried on the road and not in the family burial plot?
A: The Midrash (Eicha Rabbah) explains that Rachel was buried on the road to Bethlehem by God's command so that she could pray for her children when the Jewish people were exiled. This is based on the prophecy in Jeremiah 31:14 where Rachel 'weeps for her children.' The Ramban adds that this location was also significant because it was near where the future Temple's offerings would be brought, symbolizing Rachel's role in Jewish continuity.
Q: What is the significance of Rachel being buried near Bethlehem (Beit Lechem)?
A: Bethlehem (Beit Lechem) is significant because it is in the territory of Judah, not Benjamin (Rachel's son's tribe). Rashi explains that this shows Jacob's prophetic insight—he buried her there so she could comfort her descendants when they were exiled through this area. Additionally, the Talmud (Megillah 29a) notes that Rachel's tomb became a place of prayer and connection for the Jewish people throughout history.
Q: What lesson can we learn from Rachel's burial place?
A: From Rachel's burial, we learn about selfless love and intercession. The Midrash describes Rachel as pleading before God to have mercy on her children even though they sinned. Her burial on the roadside—rather than in the family tomb—teaches that a mother's love transcends death and remains a source of comfort for future generations. This also emphasizes the Jewish belief in the power of righteous ancestors' merits (zechut avot).
Q: How does Rachel's burial location relate to Jewish tradition today?
A: Rachel's Tomb (Kever Rachel) near Bethlehem remains an important Jewish prayer site, especially for women seeking blessings. The Talmud and later Jewish writings emphasize visiting righteous figures' graves to pray (as seen in Ta'anit 16a). Orthodox Jews continue to visit Kever Rachel, following the tradition that her prayers still bring divine mercy, particularly in times of hardship for the Jewish people.