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Rashi (רש"י) in Vayechi says Rochel was buried in Beis Lechem (not Me'aras Hamachpelah) to cry for her children in exile. But Rashi in Vayeitzei says she didn't merit burial there because she was mezalzeles beshchivas tzaddik. The shiur resolves this using the Gemara (גמרא)'s principle "Yaakov lo meis": had Rochel achieved complete unity with Yaakov, she too would have had the power to rise from Me'aras Hamachpelah and travel to Beis Lechem when needed, just as Yaakov rose to witness Krias Yam Suf.
The shiur addresses an apparent contradiction between two Rashis regarding why Rochel was buried in Beis Lechem rather than in Me'aras Hamachpelah. In Parshas Vayechi, Rashi (רש"י) explains that Yaakov Avinu tells Yosef he buried Rochel near Beis Lechem al pi hadibur—by divine command—specifically so she could be Rochel mevakah al baneha, crying for her children when Klal Yisrael would pass by on their way to exile under Nevuzaradan. This suggests the burial location was intentional and beneficial, not a deficiency. However, in Parshas Vayeitzei, Rashi states that Rochel did not merit burial in Me'aras Hamachpelah because she was mezalzeles beshchivas Oso Tzaddik—she spoke in a demeaning way about cohabiting with Yaakov when she negotiated with Leah, saying "Vich'eh Imo Halailah" (he will lie with you tonight). This Rashi implies that burial in Me'aras Hamachpelah was the ideal, and Rochel failed to achieve it due to her shortcoming. The two Rashis appear fundamentally contradictory: was her burial in Beis Lechem a privilege or a consequence of unworthiness?
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Bereishis 47:29-31 (Vayechi), Bereishis 29-30 (Vayeitzei), Rashi
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