Commentaire de citation sur La Genèse 27:45

And corresponding to them came these four names, which relate to these types of death: Mamre corresponds to one who dies due to his own sin, derived from the phrase you were rebellious with God and from the term “rebellious elder.” Eshkol corresponds to one who dies due to the sins of others who are bereaved because of him, for one who buries his children is called bereaved, as it is said Why should I be bereaved of both of you in one day (Genesis 27:45). For this sinner and greatly rebellious one remains bereaved and alone from the one who died because of his sin. Therefore, they called that place Eshkol, because of the bereavement that was cut off from the world due to his sin. Kiryat Arba refers to natural death, the separation of the four elements, for a person is a small city and a “city of four.” Hebron refers to connection and death by divine kiss. And the death of the righteous Sarah was not due to the first two types which involve an aspect of sin, but rather due to the two types which run without sin. Therefore it says And Sarah died in Kiryat Arba which is Hebron — mentioning only these two names, because her death was of their type, namely through the separation of the four elements and through the divine kiss and connection as mentioned.

ותמת דבורה AND DEBORAH DIED — How came Deborah to be in Jacob’s house? But the explanation is: because Rebékah had promised Jacob (Gen. 27:45) “then I will send and fetch thee from thence”, she sent Deborah to him to Padan-aram to tell him to leave that place, and she died on the return journey I learnt this from a comment of R. Moses Ha-darshan.

Until Leah came, etc. As Rashi explains, and similarly as is explained in Bereishit Rabbah at length, see there. Since the verse doesn't give an explanation for her being thankful for the fourth child, the midrash expounds thusly. And it must be that she was not literally prophesying, for we see that Leah is not considered as a prophetess in the first chapter of Mas. Megillah 14a. Rather, without her knowledge, God put words in her mouth to predict the future. This is similar to what Rivka says in Gen. 27:45, "Why should I lose", etc., for she too is not listed as a prophetess. And similarly we can explain the upcoming midrash regarding Reuven.