On verse 19:

“And after this Avraham buried Sara his wife,”

the Ibn Ezra comments:

“And from then the field become a burial ground for him and for his seed.”

We recall that Yitzchak and Rivka are also buried there, as well as Ya’akov’s insistence that he too be buried there.

The Ibn Ezra continues:

“And this parasha was recorded to indicate the superiority of the Land of Israel over all other lands – for the living as well as for the deceased.”

In other words the purpose of the lengthy account Sara’s burial that begins our parasha is to indicate the superiority of the Land of Israel for the living as well as for the deceased – which finds expression in the importance Avraham relates to the acquisition of the field.

The Ibn Ezra adds another reason:

“In order to fulfill God’s word to Avraham that it (the land) will be an inheritance for him.” 

This is idea interesting.  No emphasis is placed on the land in and of itself, but rather on Hashem’s promise “Go forth from your land… and I will make you into a great nation…”  Also, it seems that with the acquisition of a burial plot Avraham causes the final materialization of the promise of receiving the land!

In his commentary on this verse, the Ramban does not accept the rationale of the Ibn Ezra.  He writes:

“And I do not know the basis of Rabi Avraham’s (R’ Avraham Ibn Ezra) words who says that this is in order to indicate the superiority of the Land of Israel for the living as well as for the deceased; and also to fulfill God’s word that the land will become his inheritance – for what superiority exists simply because Avraham did not take Sara to another land for burial?”

In other words, logic dictates that Avraham would bury his wife in close proximity to where he is – how does this indicate a superior nature of the land?  How is the superiority of the Land of Israel to be discerned from Avraham’s search for a grave plot for his wife?

The Ramban continues, questioning the Ibn Ezra’s second reason:

“And Hashem’s word to Avraham referred to the entire Land of Israel (as an inheritance), and this would only be fulfilled by Avraham’s seed!”

The Ramban argues that God’s promise regarding the land included the entire land within all its boundaries – not simply the Cave of Machpela, (the cave Avraham purchases.)  Only generations later would Avraham’s seed fulfill this promise encompassing all of the land!  It thus seems that the words of the Ibn Ezra are inexact in the Ramban’s opinion.  Why then, according to the Ramban, is there a need for this portion to be recorded?  We will return to this question in the course of the shiur.

Let us re-examine the beginning of these verses, and we will see what we can deduce from them.  At the outset we must note that Avraham appeared in the world two thousand years after creation – during which many people lived and died.  It is worthwhile to note that this is the first time we encounter the concept of burial.  We can thus ask – who taught Avraham that it is in this manner that the dead are to be treated?  More so, from the moment burial appears here, it continues to appear throughout the Torah – all the patriarchs and matriarchs undergo burial.

For instance, in the future Yosef will negotiate the burial of Ya’akov in the Land of Israel with Pharaoh.  One of the major difference between the Egyptians and the Jews is in fact expressed in this realm – the Egyptians embalm their dead, whereas Am Yisrael bring their dead to burial. 

This appears at the very conclusion of the book of Bereshit:

“And Yosef died aged one-hundred and ten years, and they embalmed him and placed him in a casket in Egypt.”

   (Bereshit 50:26)

And then all of Israel waits for the moment we will leave Egypt together with Yosef’s casket in order to bury him in accordance with the promise made to him.  Am Yisrael is sworn by means of an oath to bring Yosef to proper burial.  Why is this so important?  Where did Avraham gain this notion?

Burial is in fact an explicit law mentioned in the Torah.  Burial according to the majority of Halachik Authorities is a positive Torah commandment.

Incidentally, we find burial in an interesting context in the Book of Devarim.  The following verses describe a criminal who was sentenced to death, and in this regard the Torah states:

“When a person is sentenced to death, and he is executed, and his corpse is fixed to a tree – do not leave his corpse on the tree overnight, you must surely bury him on that day…”

   (Devarim 21:23)

Who is the Torah referring to?  A criminal guilty of a crime carrying the death penalty!  The Halacha states, in the words of Sefer HaChinuch:

   “The commandment to bury a corpse that was hung (on a tree) on that very day… and the words of the Sifri: “‘you must surely bury him’ – this is a positive commandment.”  Amongst the laws of this commandment is as the Sages taught that this commandment does not only apply to the corpse of criminal that is hung on a tree, but it is a mitzvah to bury all those executed by Beit Din on the day of there execution.  Included in this commandment is the (commandment) to bury every deceased Jew on the very day of his death.”

We may ask ourselves whether there could have been a more sympathetic source for the positive commandment of burial, other than “do not leave his corpse on the tree overnight!”  But aside from this, our first encounter with the concept of burial is here – how did Avraham learn of this idea?  Who did he learn from?

Aside from the fact that Ibn Ezra mentioned the superiority of the Land of Israel, there is import in his very mention of the Land of Israel in this context.

Let us return to the text:

“And he spoke to them saying: ‘If you so do desire that I may bury my deceased from before me, listen to me and urge Efron the son of Tzochar on my behalf.”

(Bereshit 23:8)

What does “from before me” mean?  The Ramban explains:

“…and the meaning of ‘from before me’ – for if you do not do so, I will bury the corpse in a coffin.”  (Embalming possibly?)

Interpreting Avraham’s question as: “Will you allow me to affect burial in the ground, for if you refuse me I will need to use a coffin.

Here we observe the innovation of the concept of burial.

“And he shall give me the Cave of Machpela that is at the edge of his field – for the full price he will give it to me for a burial ground.  And Efron was sitting amongst the Children of Chet, and Efron the Chittite answered Avraham in earshot of the Children of Chet, to all those entering the gate of his city saying: ‘No my master, here me out, the field I have given to you, and the cave therein I have given to you, before my fellow countrymen I have given it to you - bury your dead.’  And Avraham bowed down before the natives… and Efron answered Avraham saying to him: ‘My master, hear me; what is land worth four-hundred shekels of silver between you and me?  Bury your dead.’  And Avraham heard Efron the Chittite, and Avraham weighed the silver for Efron as he had spoken before the Children of Chet, four-hundred shekels of contemporary silver.  And the field of Efron that was in Machpela before Mamre – the field and the cave within it, and every tree within the field’s borders were transferred to Avraham’s ownership in front of the Children of Chet and (in front of) all those who enter his city’s gate.  After this Avraham buried Sara his wife in the cave of the field of the Machpela, before Mamre, which is Chevron, in the land of Canaan.”

(Bereshit 23:9-19)

What exactly is the verse informing us about?  The field of the cave of Machpela is located in Chevron, Canaan?  Were we unaware of this previously?

The Ramban answers this question as follows:  Before this parasha we know that Avraham was with Avimelech the king of the Philistines in Gerar.  The verse is informing us that the burial did not take place in the land of the Philistines, but rather in the land of Canaan, in Chevron.  Still however, why the emphasis on the location of Chevron?  Is it not common knowledge that Chevron is in Canaan?  We will answer this point in the course of the shiur.

The verses continue:

“And the field of Efron… and the cave within it… were transferred to Avraham’s ownership in front of the Children of Chet.”

(Bereshit 23:17,18)

So long we anticipate the acquisition and transferal of the rights to land in Canaan, and the first and only property we acquire in the entire Book of Bereshit is a “burial plot!” (Bereshit 23:4.)  Incidentally, there is one other property we acquire.  When Bnei Yisrael went to Egypt only to “sojourn” but not to “permanently live” there (Pesach Haggada), the Torah states:

“And Yisrael dwelled in the Land of Egypt, in the land of Goshen, and they acquired it… and they were fruitful and multiplied greatly,”

(Bereshit 47:27.)

What did Yaakov then do?  After Bnei Yisrael live in Goshen and acquire their land – what is the final thing Yaakov commands his children?

He tells them: “Take me from my estate here, in Egypt, to my estate in Chevron.  Take me to my family burial ground in the Cave of Machpela.  And all of Egypt will accompany you, so if you should forget they will remind you: here is not the area that you should be acquiring property rights, rather there!  In the Land of Israel!  And if you forget this, of if anyone of us forgets this, the Egyptians will remind us.

In fact, the Ramban himself in questioning the Ibn Ezra’s explanation as to the necessity of recording the events surrounding Sara’s burial claims that is quite obvious that Avraham would bury Sara in the Land of Israel.

He answers as follows:

The entire recollection of these event serves a purpose.   We may observe that the Children of Chet are mentioned twice in this parasha.  And it is these very Bnei Chet (one of the seven nations of Canaan – the ‘Chitti’) who recognize Avraham as “You are a Prince of God among us,” (Bereshit 23:6.)  They acknowledge him as a ‘master’ – “hear us, master,” (ibid.) realizing that he is a great man.  This is far more than any recognition Malki-Tzedek the king of Shalem – or even the king of Sedom gave him after the war.  This is the special awareness of the Children of Chet, and the Ramban argues that the lengthy description of the course of events serves to illustrate the status of Avraham in the eyes of the indigenous inhabitants.  We thus see the fulfillment of the promise: “And you shall be a blessing,” (Bereshit 12:2) – Avraham bearing God’s ‘blessing’ amongst the people of the land.  (As we said, the Divine promise of the acquiring the Land of Israel had not been fulfilled, and would only be fulfilled through Avraham’s seed.)

However there is still a great difficulty – for even the Ramban makes numerous mentions of the repeated references to Canaan and the Land of Israel.   As can bee seen in the verse:

“…in the cave of the field of the Machpela, before Mamre, which is Chevron.”

(Bereshit 23:19)

More so, from this point in history onwards - every time that the cave of Machpela is mentioned, its exact location in Canaan or in the Land of Israel is also noted.  For example, Ya’akov’s parting words from his children:

“I will be gathered unto my people, bury me with my fathers, in the cave that is in the field of Efron the Chittite, in the cave that is in the field of the Machpela, that is before Mamre, that is in the Land of Canaan, that Avraham acquired… from Efron the Chittite for a burial plot.”  (Once again the term “achuza” – “plot/estate” - is used.)

(Bereshit 49:29)

Ya’akov tells his children that while they may own property in Egypt – their true estate is in the Land of Canaan.  That is where Avraham and Sara, Yitzchak and Rivka are buried, that is were I buried Leah, and that is where you will bury me.

Yosef also makes mention of Canaan when he approaches Pharaoh requesting permission to take Ya’akov’s remains to the Land of Canaan for burial.  Yosef makes no mention of the cave of Machpela, nor does he make mention of Chevron – rather he refers to the principle that:

“My father made me swear (an oath) saying: ‘I am about to die, in my grave that I dug for myself in the Land of Canaan – there you must bury me.’”

(Bereshit 50:5)

In the past we have mentioned that when Yosef appears before Pharaoh he makes mention of the Land of Canaan – he doesn’t inform him that it is the burial ground of Ya’akov’s fathers.  That is to say that Yosef does not tell Pharaoh that Ya’akov made him swear to bury him in his familial burial ground – which is in fact quite logical.  Pharaoh desired that Yosef remain in Egypt, and the loyalty that Pharaoh demanded of Yosef was that both Ya’akov and Yosef be buried in Egypt.

It is as a result of this that Yosef convinces Pharaoh to allow him to bury Ya’akov in the Land of Canaan by saying:

“My father made me swear… in my grave that I dug for myself in the Land of Canaan.”

In truth this in itself is difficult as Ya’akov did not excavate the burial cave in Canaan.  (Whether the term used is “dig” or even “Kaniti” – “I acquired” – either way it is untrue, as Avraham acquired the cave.)

Why does Yosef not argue the familial connection to the cave of Machpela with Pharaoh?  His forefathers are buried there, and Ya’akov desires to have his final resting-place with them!  But rather Ya’akov speaks of “the Land of Canaan” – how does this represent a legitimate argument?

To add to our question, Egypt had a seventy-day holiday by order of Pharaoh in order to mourn Ya’akov – Egypt appreciate Ya’akov’s greatness – is it not a terrible insult to then remove Ya’akov’s remains and transport them to a cave in a different country for burial?

It is therefore apparent that the concept of burial and the concept of the Land of Israel are inherently connected to each other.

Now let us deliberate all that we have said thus far.

Firstly, let us answer the question of where Avraham discovered the concept of burial.

We all know the words of our Sages that in the cave of Machpela they are buried in couples, and therefore it is a ‘cave of couples,’ (“Machpela” – literally “double,”) and in fact Avraham saw that Adam and Eve were interred there.  Our Sages understood that this explains where Avraham must have learned of burial.  (For we know of burial due to Avraham’s actions, but where did he gain this knowledge?)

There is a wondrous midrash brought in Pirkei D’Rabi Eliezer – we will study it together, and through it we will relate to the entire parasha.  This midrash refers to the verse of Yitzchak’s comment to Ya’akov:

“Behold, the scent of my son is like the scent of the field that has been blessed by God.”

(Bereshit 27:27)

(Immediately after Ya’akov approaches Yitzchak dressed as Esav, Yitzchak kisses Ya’akov and takes note of the scent his clothes carry.) 

Let us note that we have already been witness to a connection between Yitzchak and ‘the field.’  This connection is apparent when Yitzchak comes from the well of La’chai Ro’i (when Eliezer approaches with Rivka) and Yitzchak goes out “to converse in the field,” (Bereshit 24:63.)  In other words this field is known to them – for it is punctuated as “THE field,” ie. the well-known field.  What is this field?  What is the field whose scent Yitzchak senses on Ya’akov?

Yitzchak is living in Kiryat Arba – and the only field that we are aware of is the field of the Cave of Machpela. 

The Zohar asks: “like the scent of the field that has been blessed by God” – how was Yitzchak able to discern the scent of the field that God had blessed?  When had he encountered this “scent” that he was able to recognize it? 

The Zohar answers that there are two verses that appear distinctly from one another – yet they are one and the same.  One verse states “And Ya’akov went out to converse in the field towards evening.”  The Zohar asks: “And did Yitzchak not have a home?  Did he have nowhere else to pray?”  Rather that field was the very field that Avraham acquired adjacent to the cave, as the verse states: “The field that Avraham acquired,” (Bereshit 25:10.)  The moment that Yitzchak came upon the field he saw God’s Presence in the field, and lofty, sanctified scents were rising from the field – therefore he prayed there.  And so he established this location as his permanent place of prayer.

Thus Yitzchak discerned the qualities of this field – how did Avraham sense the import of the field?

Pirkei D’Rabi Eliezer explains:

“And Avraham ran to the cattle” – Avraham began running after the calf, but the calf ran from him.  Avraham was in Elonei Mamre – and the calf ran – until he arrived at one field.   There Avraham found Adam and Eve lying, surrounded by lit candles, and God’s Presence upon them.  Thus Avraham knew the location of the field.”

(Pirkei D’Rabi Eliezer 36)

The full depth of this Midrash has to be understood – as well as how everything is truly one idea.

The story of the Cave of Machpela begins with the difficult tribulation of the Land of Israel.  There was no greater test for Avraham than this, the test of the Land of Israel.  How is this so?  Since there was nothing easier than this, for God promised Avraham that when he moves to the Land of Israel he will receive all of God’s blessings, yet at the same time, particularly this test is the test that Avraham is unable to fully complete.  He dwells in Canaan for a period of time, but then famine forces him to leave to Egypt.

The Ramban comments:

“Even his leaving the land something he was originally commanded due to the famine - is a sin that he committed, for through famine God will redeem him from death.  And for this act exile in the Land of Egypt at the hand of Pharaoh was decreed on his seed…”

(Ramban, Bereshit 12:10)

The Ramban explains that the exile of the Jews was specifically in Egypt as a result of Avraham’s sin in leaving Canaan for Egypt.  (The exile itself had already been decreed prior to Avraham’s exiting Canaan for Egypt.)

The Ramban is not the sole solicitor of this point of view – the Zohar in the name of Rabi Yehuda similarly comments:

“Rabi Yehuda said: ‘Come and see – since Avraham moved to Egypt without permission, Bnei Yisrael were enslaved in Egypt for four-hundred years.”

The Rosh, Rabbenu Asher, in Masechet Ketuvot writes with regard to Avraham:

“…since Hashem commanded him ‘Go forth from your land to the land I will show you’ and Avraham was lax in this and did not go, (this is how the Rosh explains the additional command of “Go forth” said to Avraham when he was in Charan.  For Avraham halted in the course of his travels, and therefore God commanded him again “Lech Lecha,”) and even after (finally) arriving in Israel he returned (to the diaspora), for this he was punished.”

From the explanation of the Zohar as well as that of the Commentators we see how difficult the seemingly simple test of migrating to the Land of Israel was.  In our shiurim on the previous parshi’ot we have explained that this difficulty is obvious.  Avraham is commanded “Lech Lecha” – “Go forth” – while in Charan, after having “created souls.”  (Bereshit 12:5.)  Charan was a thriving community – it was equivalent to the Goshen of Egypt, the ‘America’ of that time.  Charan isn’t Ur Kasdim – there are no wars, no pogroms (at least for now), Avraham is able to “create souls” – ie. educate students.  The trial is to leave all this and move to the Land of Israel, “And the Canaanites were in the land at that time,” (Bereshit 12:6) – the test is to leave this behind, the ability to influence and affect humanity and rather to involve oneself in conquest and the managing of a state.  This is truly peculiar.  This may explain Avraham’s hesitation – it seems that he intended to move to Canaan, he was just postponing this far-reaching act..  And his reason for postponement was not for his own leisure, but to assist humanity in calling in the name of God.

This test thus proves to be the simplest yet also the most demanding – for it continues to be demanding even for Avraham’s offspring.  How many times they are struck down, yet still they prefer to cling to the diaspora rather than move to the Land of Israel.

This also explains Ya’akov’s children coming to Egypt. In the Land of Israel they were continually involved in disputes among themselves, in famine, conquest (of Shechem) – yet all this was for nought for they still had to go into exile.  In Israel then – as in Israel today – they were repeatedly rising and falling.  Yet when they came to Goshen they have one-hundred and thirty years of tranquility, years when they are able to influence their surrounds more than they were able to in Israel – being able to influence the global economy and universal morality.

It is thus apparent why they cleave to Goshen.  This does not mean that the concept of the Land of Israel is no longer important - it continues to play the same role, yet it draws endless justifications as to why at the present time it is not practically relevant.  (It may be said that there is no other commandment simpler to comprehend, while at the same time having so many ‘justifications’ for leaving it unfulfilled.)  All this stems from a very real problem.

And this is what Avraham attempts to remedy in his burial of Sara.

When Sara passes away, Avraham does what the Ibn Ezra describes as “revealing the superiority of the Land of Israel for the living and for the dead.”  Avraham establishes that he owns an estate in the Land of Israel.  Not because of Canaan’s natural resources – but because here there is a grave!   Here we are witness to the bond between us and the land.

The concept of owning a “plot” of land and being cautious with regard our relationship to the land is made clear by Avraham through the grave in Chevron.

Our Sages tell us:

“And Yitzchak went out to converse in the field towards evening – he went to the Cave of Machpela.”

   (Bereshit 24:63)

He goes there in order to progress and to establish a home for himself – he goes to the same field that Hashem blessed, to his father’s field, to request a blessing from his father and from his mother.

He understands his future is dependant on this burial plot, he wants to ascertain that that which he will now create is not something new, but rather a continuation of that already implanted in him by his history.

A burial plot is the antithesis of every other land ownership.  In contrast we have the property rights exercised by Bnei Yisrael in Egypt – and we must take note that the Torah’s intention in this verse is not that they exercised their property rights in Egypt, but rather that the land took hold of them – they were unable to leave, they had become ‘addicted’ to Egypt.

A burial plot however is a grave, encompassing the person – being the ultimate bonding of the person to his source.

When Ya’akov commands his children regarding the future he tells them: “Now you are in Egypt, but you will bury me in the cave of the field of Machpela in the Land of Canaan.  Should you erroneously cleave to Goshen – you will remember that our true property rights lie not in Goshen, but rather in the Land of Canaan.”

Yosef approaches Pharaoh and tells him his reasons for wanting to bury Ya’akov in the Land of Israel.  In effect he tells him the following: “You Pharaoh, will be embalmed.  You have no family burial ground, and you will not leave a legacy to those that succeed you,” (the greatest proof of this: “And a new king arose over Egypt,” (Shemot 1:8).)  Ya’akov on the other hand tells his children: “You, Bnei Yisrael, are content in Goshen.  Each of you has his specific role, you are advisors to Pharaoh, you lead established lives – yet here there is no connection to our fathers.   Here, in Egypt, a new king will arise tomorrow ‘who does not know Yosef’ (Shemot 1:8), that which you own today as your legitimate estates, will tomorrow turn into an obstacle to universal tranquility.  You will be considered the most dangerous society threatening the world.  Tomorrow it will be forgotten that you built Egypt – and should you attempt to remind them this, you will simply anger them more.  But I, Ya’akov, request that you bury me with my fathers. I have forefathers and antecedents – that which Pharaoh has not!”

“When you, Children of Israel, reach the land of Canaan – you will be able to meet with your forefathers.  Should you, for whatever reasons, decide to stay in the desert heeding the advice of the spies, for the desert is more sheltered with the pillar of fire, the manna, and the quail, and there is no need for conquest of Canaan; you will err!  To think that you comprehend more than God Himself!  Then the Cave of Machpela will be a refuge for anyone who should want to flee the fallacious advice of the spies.  There is a place that will be a source of strength for him, and he will be able to declare even against the majority opinion that they err, for he will bear the truth, for he has associated with his forefathers.”  (This is Kalev, about whom we are told: “And he came unto Chevron,” Bamidbar 13:23.)

When Avraham ran to his cattle in order to host guests, he nullified himself and all his needs in order to perform “chesed,” to care for his guests.  He pursued the calf, arriving at the graves of Adam and Eve, Adam and Eve who were the first humans, and the only humans without parents.  With no parents – one can immediately connect to the source (as the verse states, referring to Adam: “When I was in my basic form I saw your eyes,” Tehillim 129:16.)  However when one has a father – the father’s characteristics are passed from father to son, and so too when the son becomes a father he passes on certain qualities to his son.  This is where the danger the lies, for there are many that fall by the wayside.

Avraham nullifies himself entirely running after the calf, and then reaching the place through which it is possible to connect to the source of everything.  He reaches the Land of Canaan in order to elevate it to become the Land of Israel – to sanctify and hallow it.  Here he reaches the source, here, at the burial ground.

The theory of burial is that everything has its source – even the criminal sentenced to death stems from this source, therefore “do not leave his corpse on the tree overnight, you must surely bury him on that day.”   Even the most tainted criminal has a source, and when the soul separates from the body, the spirit returns to God Who instilled it in the body.

This returning to the source is the underlying concept of burial.

Avraham didn’t actively innovate the ceremony of burial – while with the Children of Chet they answered him: “In the choicest of our graves you may bury your dead” (Bereshit 23:6) – but for more than two-thousand years we had not seen burial performed.  Avraham moves the world from two-thousand years of chaos, creating a healthier world, a world stemming from a source, a world wherein he ‘creates souls.’  Avraham teaches the concept of burial and the notion of returning to one’s fathers – which he indeed discovered from Adam, the man closest to the source.

When Avraham completely nullifies himself in performing the commandment of chesed, to the extent of rushing in order to satisfy each and every person, or when he runs to the cattle – he is in fact running to the source.  He includes the lad in his efforts – “and he gave the calf to the lad” – it is of no consequence who the lad is, Avraham desires to include all of humanity in his efforts to reach the source.  The world has the capability to return to its source.

This is what Avraham desires to teach the world, and us, through the principle that Land of Israel is loftier than all other lands.  Not to indicate that the promise of our inheritance of the Land of Israel was fulfilled – for this was only fulfilled through his seed – but rather to teach us that while it may seem that we are able to possess many products of the earth, the true possession where we can meet our fathers is specifically in the Land of Canaan.

This is Avraham’s last test – to make emigration to the Land of Israel a real, permanent entity, stronger than all other possessions and vain objects that we cling to - that are all detached from the source.

Translated by S. Hurwitz.