Avraham blazed the trail, and Yitzchak, for the most part, followed suit. Yaakov, however, began his journey differently—marked by exile, struggle, and deception. But now, in Bereishit 35, Hashem calls him back to the sacred geography of his forefathers.
בראשית ל״ה:א׳
וַיֹּאמֶר אֱלֹהִים אֶל־יַעֲקֹב קוּם עֲלֵה בֵּית־אֵל וְשֵׁב שָׁם וַעֲשֵׂה שָׁם מִזְבֵּחַ לָאֵל הַנִּרְאֶה אֵלֶיךָ בְּבָרְחֲךָ מִפְּנֵי עֵשָׂו אָחִיךָ׃
And G-d said to Jacob, “Arise, go up to Bethel and remain there; and build an altar there to the G-d who appeared to you when you were fleeing from your brother Esau.”
This is not merely a physical relocation—it is a spiritual homecoming. Hashem invites Yaakov to retrace his steps, to return to the place where his journey began, and to reaffirm his covenantal identity.
Before ascending to Beit El, Yaakov initiates a process of spiritual cleansing, removing foreign influences and preparing his household for divine encounter.
בראשית ל״ה:ב׳–ג׳
וַיֹּאמֶר יַעֲקֹב אֶל־בֵּיתוֹ וְאֶל כָּל אֲשֶׁר עִמּוֹ הָסִרוּ אֶת־אֱלֹהֵי הַנֵּכָר אֲשֶׁר בְּתוֹכְכֶם וְהִטַּהֲרוּ וְהַחֲלִיפוּ שִׂמְלֹתֵיכֶם׃
וְנָקוּמָה וְנַעֲלֶה בֵּית־אֵל וְאֶעֱשֶׂה שָּׁם מִזְבֵּחַ לָאֵל הָעֹנֶה אֹתִי בְּיוֹם צָרָתִי וַיְהִי עִמָּדִי בַּדֶּרֶךְ אֲשֶׁר הָלָכְתִּי׃
Then Jacob said to his household and to all who were with him, “Remove the alien gods in your midst, purify yourselves, and change your clothes. Come, let us go up to Bethel, and I will build an altar there to the G-d who answered me when I was in distress and who has been with me wherever I have gone.”
This act of purification is reminiscent of the spiritual preparation required before revelation. Yaakov is not just returning to a place—he is returning to a relationship.
Just as Yaakov begins his ascent, tragedy interrupts the journey.
בראשית ל״ה:ח׳
וַתָּמָת דְּבוֹרָה מֵינֶקֶת רִבְקָה וַתִּקָּבֵר מִתַּחַת לְבֵית־אֵל תַּחַת הָאַלּוֹן וַיִּקְרָא שְׁמוֹ אַלּוֹן בָּכוּת׃
Deborah, Rebekah’s nurse, died, and was buried under the oak below Bethel; so it was named Allon-bacuth.
Many commentators suggest this verse hints at Rivka’s own death, which the Torah never explicitly records. The juxtaposition of spiritual renewal with personal loss introduces a theme: return often comes with pain.
Despite the sorrow, Hashem reaffirms the covenant with Yaakov, echoing the blessings once given to Avraham and Sarah.
בראשית ל״ה:י׳–י״ב
וַיֹּאמֶר לוֹ אֱלֹהִים שִׁמְךָ יַעֲקֹב לֹא יִקָּרֵא שִׁמְךָ עוֹד יַעֲקֹב כִּי אִם־יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ וַיִּקְרָא אֶת שְׁמוֹ יִשְׂרָאֵל׃
וַיֹּאמֶר לוֹ אֱלֹהִים אֲנִי אֵל שַׁדַּי פְּרֵה וּרְבֵה גּוֹי וּקְהַל גּוֹיִם יִהְיֶה מִמֶּךָ וּמְלָכִים מֵחַלְצֶיךָ יֵצֵאוּ׃
וְאֶת הָאָרֶץ אֲשֶׁר נָתַתִּי לְאַבְרָהָם וּלְיִצְחָק לְךָ אֶתְּנֶנָּה וּלְזַרְעֲךָ אַחֲרֶיךָ אֶתֵּן אֶת הָאָרֶץ׃
G-d said to him, “Your name is Jacob; your name shall no longer be Jacob, but Israel shall be your name.” And He named him Israel. G-d said to him, “I am El Shaddai. Be fruitful and multiply. A nation and a multitude of nations shall descend from you, and kings shall issue from your loins. The land that I gave to Abraham and Isaac, I will give to you; and to your offspring after you I will give the land.”
Yaakov receives a new name, a new mission, and a renewed promise. Yet, this moment of divine intimacy is quickly followed by another heartbreak.
בראשית ל״ה:י״ט–כ׳
וַתָּמָת רָחֵל וַתִּקָּבֵר בְּדֶרֶךְ אֶפְרָתָה הִוא בֵּית לָחֶם׃
וַיָּצֶב יַעֲקֹב מַצֵּבָה עַל קְבֻרָתָהּ הִוא מַצֶּבֶת קְבֻרַת רָחֵל עַד הַיּוֹם׃
Rachel died, and was buried on the road to Ephrath, which is Bethlehem. Jacob erected a monument on her grave; that is the tombstone of Rachel until this day.
Unlike Sarah, Rachel is not buried in the family tomb. Her burial on the roadside is a poignant symbol of Yaakov’s interrupted dreams and the cost of his journey.
