וְרִוֵּיתִ֛י נֶ֥פֶשׁ הַכֹּהֲנִ֖ים דָּ֑שֶׁן וְעַמִּ֛י אֶת־טוּבִ֥י יִשְׂבָּ֖עוּ נְאֻם־יְהוָֽה׃ (ס)
Bubusugin Ko ng katabaan ang kaluluwa ng mga kohen, at ang Aking bayan ay mabubusog sa Aking kabutihan, sabi ng Walang-Hanggan.
Rabbeinu Bahya
A Midrashic approach (Makkot 23-24): the numerical value of the letters in the word תורה add up to 611, i.e. the number of commandments taught and commanded the Jewish people by means of their leader Moses. The other two commandments, i.e. the first two commandments in the Decalogue, the people had heard directly from the mouth of G’d at Mount Sinai. The expression מורשה קהלת יעקב is understood as including all those who have become part of the Jewish people, קהלה, through conversion. Our sages (Yuma 72) state further that there are “three crowns,” the crown of Torah (not hereditary), the crown of the priesthood, exclusive to descendants of Aaron, and the crown of the kingship, inherited only by descendants of King David. The “crown” of Torah must be perceived as if lying neglected in an out of the way corner, something which can be picked up by anyone desirous of acquiring it.
Another Midrashic approach understands the Torah’s choice of the word מורשה instead of ירושה, as a hint that it could also be read as מאורשה, “betrothed,” i.e. that the purpose of giving us the Torah was to make us the Lord’s “betrothed.”
A kabbalistic approach also understands as above, that the words מורשה קהלת יעקב as if the spelling had been מאורשה קהלת יעקב. Seeing that Torah is also known as רחל in terms of kabbalistic parlance, a departure (absence) of the Shechinah from the Jewish people is described by Jeremiah 31,14 as “Rachel weeping for her children, refusing to be comforted for her absent children.” At a time when G’d considers the Jewish people in a state of grace Rachel is described as “the wife of Yaakov” (Genesis 46,19).
Another Midrashic approach understands the Torah’s choice of the word מורשה instead of ירושה, as a hint that it could also be read as מאורשה, “betrothed,” i.e. that the purpose of giving us the Torah was to make us the Lord’s “betrothed.”
A kabbalistic approach also understands as above, that the words מורשה קהלת יעקב as if the spelling had been מאורשה קהלת יעקב. Seeing that Torah is also known as רחל in terms of kabbalistic parlance, a departure (absence) of the Shechinah from the Jewish people is described by Jeremiah 31,14 as “Rachel weeping for her children, refusing to be comforted for her absent children.” At a time when G’d considers the Jewish people in a state of grace Rachel is described as “the wife of Yaakov” (Genesis 46,19).
Ramban
AND I BURIED HER THERE. “Now I know that there is some resentment in your heart against me [for not having brought her into the city]. But you should know that I buried her there by the word of G-d, that she might help her children when Nebuzaradan37Chief general of Nebuchadnezzar, king of Babylon, who destroyed the city of Jerusalem, burned the Temple, and led the people into captivity (II Kings 25:8-21). would exile them,” for when they passed along that road, Rachel came forth from her grave and stood by her tomb beseeching mercy for them, as it is said, A voice is heard in Ramah, lamentation and bitter weeping, Rachel weeping for her children,38Jeremiah 31:15. and the Holy One, blessed by He, answered her, Thy work shall be rewarded … and the children shall return to their own border.39Ibid., Verses 16-17. This is the language of Rashi.
Now in any case there should be some allusion in Scripture to this interpretation which is stated in this Agadah. Perhaps this is alluded to in the expression of the verse, She died by me … in the way … And I buried her in the way,40The second baderech (in the way) is unnecessary except as an allusion to “the way” which Rachel’s children were destined to use when they went into captivity. (Bachya. See my Hebrew commentary on Ramban, p. 261.) that is to say, “She died on the road which her children would pass, and I buried her there for her advantage.” She did not die on the road, but in Ramah,41See Ramban, above, 35:16. a city in the land of Benjamin, and there she was buried. [Thus, according to the Midrash, Scripture is implying that] she died on the road which her children were destined to pass in the future, as Scripture does not fully explain future events but only alludes to them in a general manner.
In line with the plain meaning of Scripture, it is likewise understood that Jacob spoke to Joseph in an apologetic vein so that when he discerned his father’s wish to be buried in the cave of Machpelah, Joseph should not be angered about his failure to bury his mother there just as he buried Leah there. It was for this reason that Jacob told him that she died in the land of Canaan, and she was not buried outside of the Land in the manner in which an Egyptian burial would befall Jacob. Furthermore, she died on the road suddenly, and he could not bury her in the cave of Machpelah for how could he leave his children and his flocks on the road and hurry with her body to the cave of Machpelah? And where could he find doctors and medicines to embalm her? This is the meaning of the word alai (by me) [in the verse, Rachel died by me]. Even though the cave of Machpelah is but a half-day’s distance from the place of her death, Jacob was heavily laden with much cattle and family, and he would not arrive there for many days. Thus he did indeed spend many days on that road until he came to his father. Our Sages have further taught:42Moed Katan 27a. “The bier of a woman may never be set down, out of respect.”
Now it is my opinion that these are but words of apology as Joseph already knew that Rachel died on the road and was buried in the Land, and that honor was paid to her when she died. But the reason Jacob did not transport Rachel to the cave of Machpelah was so that he should not bury two sisters there,43For being married concurrently to two sisters was later prohibited by the Torah (Leviticus 18:18). See also Ramban above, pp. 330-2. for he would be embarassed before his ancestors. Now Leah was the one he married first, and thus her marriage was permissible, while he married Rachel out of his love for her and because of the vow he made to her.44Since he married her while already married to Leah, the wedding to Rachel would have been forbidden according to the Torah’s later prohibition. Hence her burial place could not be in the cave of Machpelah. See my Hebrew commentary, p. 262.
Now in any case there should be some allusion in Scripture to this interpretation which is stated in this Agadah. Perhaps this is alluded to in the expression of the verse, She died by me … in the way … And I buried her in the way,40The second baderech (in the way) is unnecessary except as an allusion to “the way” which Rachel’s children were destined to use when they went into captivity. (Bachya. See my Hebrew commentary on Ramban, p. 261.) that is to say, “She died on the road which her children would pass, and I buried her there for her advantage.” She did not die on the road, but in Ramah,41See Ramban, above, 35:16. a city in the land of Benjamin, and there she was buried. [Thus, according to the Midrash, Scripture is implying that] she died on the road which her children were destined to pass in the future, as Scripture does not fully explain future events but only alludes to them in a general manner.
In line with the plain meaning of Scripture, it is likewise understood that Jacob spoke to Joseph in an apologetic vein so that when he discerned his father’s wish to be buried in the cave of Machpelah, Joseph should not be angered about his failure to bury his mother there just as he buried Leah there. It was for this reason that Jacob told him that she died in the land of Canaan, and she was not buried outside of the Land in the manner in which an Egyptian burial would befall Jacob. Furthermore, she died on the road suddenly, and he could not bury her in the cave of Machpelah for how could he leave his children and his flocks on the road and hurry with her body to the cave of Machpelah? And where could he find doctors and medicines to embalm her? This is the meaning of the word alai (by me) [in the verse, Rachel died by me]. Even though the cave of Machpelah is but a half-day’s distance from the place of her death, Jacob was heavily laden with much cattle and family, and he would not arrive there for many days. Thus he did indeed spend many days on that road until he came to his father. Our Sages have further taught:42Moed Katan 27a. “The bier of a woman may never be set down, out of respect.”
Now it is my opinion that these are but words of apology as Joseph already knew that Rachel died on the road and was buried in the Land, and that honor was paid to her when she died. But the reason Jacob did not transport Rachel to the cave of Machpelah was so that he should not bury two sisters there,43For being married concurrently to two sisters was later prohibited by the Torah (Leviticus 18:18). See also Ramban above, pp. 330-2. for he would be embarassed before his ancestors. Now Leah was the one he married first, and thus her marriage was permissible, while he married Rachel out of his love for her and because of the vow he made to her.44Since he married her while already married to Leah, the wedding to Rachel would have been forbidden according to the Torah’s later prohibition. Hence her burial place could not be in the cave of Machpelah. See my Hebrew commentary, p. 262.
Rashi
ואקברה שם AND I BURIED HER THERE and did not carry her even the short distance to Bethlehem to bring her into a city. I know that in your heart you feel some resentment against me. Know, however, that I buried her there by the command of God”. And the future proved that God had commanded him to do this in order that she might help her children when Nebuzaradan would take them into captivity. For when they were passing along that road Rachel came forth from her grave and stood by her tomb weeping and beseeching mercy for them, as it is said, (Jeremiah 31:15) “A voice is heard in Rama, [the sound of weeping … Rachel weeping for her children]”, and the Holy One, blessed be He, replied to her (v. 16) “There is a reward for thy work, says the Lord etc. (v. 17) for thy children will return to their own border”. Onkelos translated it (כברת ארץ) by כרוב ארעא which is a full measure of one day’s ploughing. I am of opinion that they had a definite measure which they called “one full furrow”; old French cordié. So we say, (Bava Metzia 107a) “He ploughs (כריב) and ploughs again”, and (Yoma 43b) “as much earth as a fox carries on its feet from a ploughed field (בי כרבא).”