What was Devorah, Rivkah's nurse-maid, doing in Yaakov's camp?
Rashi: Rivkah had promised Yaakov 1 that when the time was ripe she would send for him and bring him home. And it was Devorah whom she sent to fetch him. 2
Ramban #1: After Devorah accompanied Rivkah to Eretz Kena'an, she returned to Charan, and was now accompanying Yaakov with the intention of visiting her erstwhile mistress.
Ramban #2: She was not the same nurse-maid who accompanied Rivkah to Eretz Kena'an, but who remained in Charan; and Yaakov was now taking her with him to look after her in honor of his mother.
See Bereishis 27:45.
It seems odd to send a very old lady (Devorah was well over a hundred) on such a mission. Moreover, Rivkah had promised to send for him when Esav's anger had abated, which it had not when Yaakov left Charan! (Perhaps Rivkah preferred to send someone who already knew Lavan's nature - it is better that a Tzadik not know of such Rish'us, or another Shali'ach would need to be warned about Lavan, and she was loathe to discuss her brother. Perhaps she thought that Devorah, who lived among Resha'im but was a Tzadekes, would merit Kefitzas ha'Derech! Perhaps Esav's anger had abated, and flared up again after Rivkah sent her. Or, Rivkah sensed that she is about to die, and wanted to see Yaakov before she dies She was sure that his merits and Mitzvas Kibud Av v'Em would protect him from Esav. Or, she worried only lest Esav kill Yaakov after Yitzchak dies. When she sent Yaakov, she feared that Yitzchak is about to die, due to his sudden blindness, or because he was within five years of his mother's lifespan (refer to 27:2:1:1 and 27:2:1:4). These no longer applied - PF).
What does the Torah mean when it writes that Devorah was buried "below Beis El," below the plateau (called Alon)?
Rashi: They buried Devorah at the foot of the mountain on which Beis El was built, on the slope that descended from the plateau. 1
Da'as Zekenim, Hadar Zekenim, citing a Midrash: This is "Tomer Devorah," where Devorah ha'Nevi'ah judged Yisrael (Shoftim 4:5).
What is the significance of the name "Alon Bachus" (the plains of weeping)? Why would the place be named due to the death of his mother's nurse-maid?
Rashi: Because it was there that he received the sorrowful news of another death - that of his mother. 1
Rashbam: The Torah records all the places that Yaakov passed on his return journey to Eretz Kena'an: [1] Penuel (Bereishis 32:31); [2] Sukos (Bereishis 33:17); [3] Shalem or Ir Shechem (Bereishis 33:17); [4] Luz or Keil-Beis El (Bereishis 35:6); [5] Alon Bachus (Bereishis 35:8); [6] The second Beis El (Bereishis 35:15); [7] Beis-Lechem or Efrat (Bereishis 35:19); [8] Migdal Eder (Bereishis 35:21).
Malbim: There he eulogized both Rivkah and Devorah.
Ha'amek Davar, Harchev Davar: It explicitly mentions crying over Devorah, for all are obligated to cry over a Kosher person's death in front of him. Rivkah did not die here, so only Yaakov was obligated to cry over her. Harchev Davar - there was nothing to arouse the Shevatim to cry over Devorah. When they heard that Rivkah died, amidst pain that they did not merit to see their grandmother who loved them, they cried, and those optional tears were considered as if they cried over Devorah. This was also a Kaparah for the sin of Dinah, Shimon and Levi; after this, Hashem was appeased, and gave a Berachah.
See also Rashi to Tehilim 109:14. And it was for his righteous mother, who loved him, who sent him away and whom he never merited to see again, for whom he wept (Ramban). R. Bechayei - He cried over Rivkah's death, and the lack of honor that she suffered upon her death. (The Midrashim connote like Rashi, that he mourned also for Devorah! If one does not mourn and cry over a Kosher person's death, his children die (Shabbos 105b) - PF)!
Why did the Torah not record Rivkah's death?
Rashi: They refrained from publicizing her death; lest people curse the womb from which Esav emerged, 1 so also the Torah did not publicize it.
Ramban: Yaakov was not present, Yitzchak, who was blind, could not leave the house and Esav, who hated her, did not attend her funeral, leaving the people of Cheis to see to her burial. 2 And because her burial was so undignified, the Torah mentions it only by way of hint. 3
See Sifsei Chachamim.
Ramban did not explain why Esav hated her. Perhaps he asked her for his special clothes to serve his father when he went to get the Berachos, and understood that she gave them to Yaakov. Yitzchak had many servants. Why couldn't they take him to the funeral to eulogize her, and the servants could bury her?! (PF)
See also a slightly different version cited by the Ramban in the name of the Midrash Rabah.
Why does the Torah record Devorah's death?
Malbim: It teaches that she was a Tzadekes. When Esav returned home, she could not bear the evil of him and his wives, so she went to Yaakov, and died there. She merited to die after Taharah and Avodas Hashem, and to be buried in the Kadosh place Beis El, where Hashem revealed [himself to Yaakov]. Death of Tzadikim atones through the eulogies; their merits are mentioned, and people repent.
QUESTIONS ON RASHI
Rashi writes: "Because they hid the day of [Rivkah's] passing... the verse does not publicize it either." Why derive this? Perhaps it is simply omitted, just like Leah's passing is not written in the Torah?
Gur Aryeh: Rivkah's passing is part of the story; the next verse will tell us that Hashem appeared to Yaakov and offered the blessing to mourners (Rashi to 35:9). Therefore, the Torah should mention here that Rivkah passed away. Since it is omitted, it must be for a reason.
Rashi writes: "... So that people not curse the womb that Esav emerged from." Why would they curse her now, after her passing?
Gur Aryeh: When the bier passes by, people speak of what happened in the lifetime of the deceased. When evil emerged from them, this brings dishonor to the deceased.
Rashi writes: "... So that people not curse the womb that Esav emerged from." If so, why didn't they conceal the day that Yitzchak passed away, for the same concern?
Gur Aryeh: It is the mother that gives the developing baby its blood, flesh, etc. (see Nidah 31a). Its base physicality comes from the mother, to a greater degree than the father. Esav's wickedness would be blamed on Rivkah, not Yitzchak.
