The Torah is not short on obscure or anonymous figures who show up in the plot of stories without playing any special role. Of one such figure, we are told only of her death:

And Devorah, Rivka’s nurse, died, and she was buried below Beit-El under the oak (alon), and its name was called Alon-Bakhut (literally, the oak of crying). (Genesis 35:8)

The Torah, itself, leaves us with no indication as to why this fact was included. Consequently, Rashi, quoting Rabbi Moshe Hadarshan, author of a medieval European midrash, attempts to weave this Devorah into the storyline:

What was Devorah’s significance in Yaakov’s house? Because Rivka had promised Yaakov: ‘’then I will send for you and take you from there (Lavan’s house).’ (Genesis 26:45) So she sent Devorah to him, to Padan Aram to leave from there, and she died on the way. (See Midrash Bereshit Rabati, Buber ed. p. 113)

This drasha is, in part, based on juxtaposing (smikhat parshiyou) the above verse with the verse which follows it which allows Devorah to have a role in the story:

And God appeared to Yaakov again when he came from Padan Aram and He blessed him… (Genesis 35:9)

The earliest rabbinic midrash also tried to fit the verse describing Devorah’s burial into the storyline, utilizing two different interpretive techniques. First of all, Rabbi Shmuel bar Nahman took the word “alon” from the place name where Devorah was buried and interpreted it according to its Greek homonym, allowing him to expand the plot to allude to Rivka’s death. In addition, he also interpreted the juxtaposition of the two verse cited above, to create a different interpretation from that of Rabbi Moshe Hadarshan:

“Devorah, Rivka’s nurse, died…and he called its name Alon Bakhut” – Rabbi Shmuel bar Naḥman said: In the Greek language, “alon” [means “other”.] While he (Yaakov) was still observing the mourning for Devorah, the report came to him of his mother’s death, as it is written: “God appeared to Jacob… [and He blessed him].” (Genesis 35:9) With which blessing did he bless him? Rav Aḥa said in the name of Rabbi Yoḥanan: He blessed him with the blessing of the mourners. (Bereshit Rabbah 81:5, Theodore-Albeck ed. pp. 976-7)

There is a significant innovation in this midrash. Since the scriptural verse does not indicate the nature of God’s blessing to Yaakov, it allows Rabbi Aha to assert that the blessing given here was associated with the burial of Devorah and Rivka. In rabbinic times, there were actual blessings given to a mourner at a funeral in a manner similar to those given to a bride and groom at a wedding. Hence, Rabbi Aha has God comforting mourners in their time of mourning.

A later midrash adds an addendum to its version of this same midrash:

The Holy One said: How long will this righteous one sit and grieve? Said Rabbi Yonatan bar Ilai: The Holy One said: It is only right that I show him a presence, as it says: “God appeared to Yaakov again. (Midrash Tanhuma Buber Vayishlach 26)

The point of this midrash is obviously didactic as well as interpretative. God, here, in offering comfort to mourners, is intended to serve as a model for all to emulate, since we are all charged with the mitzvah of “nihum avelim – comforting mourners”. If for God, this act of gimilut hasadim – loving kindness is paramount, it should be for all of us as well. And so, the story of Devorah has been turned into a lesson in imitating God’s virtuous behavior.