Ten Sons

At the beginning of this week’s Sedra, we learn about the Petirah of Sarah Imenu, followed by Avrohom’s search for a place to bury her. Eventually Avrohom is successful in purchasing M’aras HaMachpela from Ephron HaChiti, and the Kevurah of Sarah can take place.

It is interesting to note that there are a full twenty Pessukim dedicated to the story of Avrohom’s purchase of M’aras HaMachpela—more than the number Pessukim dedicated to the Akeida itself. At the same time, there are other occurrences in the life of Avorohom—the Kivshan HaEsh, for example—that are not mentioned at all in the Torah. Because we know, however, that Sefer Beraishis is no mere story book and if the Torah elaborates about a particular subject, there must be a reason for, we must ask ourselves why the Torah saw fit to include this episode, and especially at such great length.

In order to understand why this Parsha was included, we must first examine exactly what the Torah tells us about the incident, for therein lies the truth.

Even a cursory glance at these Pessukim reveals a noteworthy pattern. Immediately after Avrohom finishes his Hesped for Sarah, he turns to the locals, the Bnei Ches, and asks them, quite humbly, to assist him in finding a Makom Kevruah: “Tenu Li Achuzas Kever Imachem”. From that point onward, the Bnei Ches are mentioned numerous times within these Pessukim—they are referred to as both Bnei Ches and the Am HaEretz but in any case are a constant presence in this story. Even when Avrohom is dealing directly with Ephron, it is done “B’Aznei Bnei Ches”, within their earshot.

In fact it would appear that the Bnei Ches are connected to M’Aras HaMachpela evermore. Later on in this week’s Parsha, when the Torah tells us about the Kevurah of Avrohom, the Passuk refers to the “Sadeh Asher Kanah Avrohom M’Es Bnei Ches.” Similarly, when the Torah discusses the Kevurah of Yitzchok Avinu in in Parshas VaYechi, mention is made of the Bnei Ches. It seems then that these individulas, though they did not own the cave—that belonged to Ephron—they are eternally connected to the burial place of our Avos HaKedoshim.

Why do the Bnei Ches, who did not sell the Ma’ara to Avrohom, but served only as intermediaries to Ephron, receive so much attention? The fact that they are mentioned with such frequency—and their apparent enduring connection to M’aras Hamachpela itself—is surely meant to teach us a lesson, and we must try to undertstand what may that be.

The progression of the story raises a question as well. At the beginning of their discussion, it seems that Avrohom is looking for any space at all: “Tenu Li Achuzas Kever Imachem.” His life’s partner, the ultimate Ezer K’Negdo, has passed from this world and Avrohom wants only to bring her to Kevurah—it seems, at least at this point, that the location is unimportant. It is only once the Bnei Ches indicate a willingness, even an eagerness, to help that Avrohom mentions M’aras Hamachpela. We know that Avrohom was aware of the special nature of this cave, and that Adam and Chava were already interred there—it was certainly his intention to acquire that area from the outset. Why then did he not ask about this location to begin with?

The truth is that Chazal themselves address the multitude of references to Bnei Ches. The Medrash Rabba comments that much ink has been spilled writing the words Bnei Ches, which appear ten times in the Torah—eight here, and two later on as we mentioned—certainly indicating significance. The Medrash concludes that the number ten corresponds to the Aseres HaDibros, teaching us that if one assists a Tzaddik in his purchases it is as though he was Mekayem all of the Aseres HaDibros.

While his Medrash confirms that there is something noteworthy about the number of times Bnei Ches are mentioned, it requires some explanation as well. First, what is the connection between helping a Tzaddik and the Aseres HaDibros specifically? There are other actions that are said to be equal to Kol HaTorah Kula, why here is there a connection to the Aseres HaDibros specifically? Also, why is this lesson specifically taught here with regards to the Bnei Ches and their role in Kevurah Sarah Imenu? Why did we have to learn the value of helping a Tzaddik from this particular Parsha?

Perhaps we can better understand these Pessukim and Divrei Chazal if we consider the mindset of Avrohom Avinu at this point.

The Gemarah in Bava Basra points out the Tzidkus of Avrohom Avinu that is seen in this Parsha: Avrohom was that one who was told “Ki Lecha Etnena”, that he would be given the whole of Eretz Yisroel, and now when he desired to bury his wife he could not find a spot. Nonetheless, his Emunah did not waver, and he did not question the ways of the Ribono Shel Olam.

According to most Rishonim this was not one of the Asarah Nisyonos that the Mishna in Avos speaks of, but it is clear from the Gemarah that Avorohom faced a personal test at the very least: he was faced with an apparent contradiction to the Dvar Hashem. But if we think about it there was something different about this instance and the others that he faced.

Throughout his life, since a very young age, Avrohom Avinu faced opposition and hostility. From Ur Kasdim to Mitzrayim, from Kedarlaomer to Avimelech, Avrohom constantly encountered situations and people that threatened his way of life. In each case, however, he was aided by the Yad Hashem: he emerged from the Kivshan HaEsh unscathed and he won a war against mighty foes with a small army and limited armament—anyone who tried to interfere with his success was stopped by supernatural forces.

Now, however, Avrohom found himself in a new reality. He had been promised that Eretz Yisroel would be his, and now could not find a spot to bring his wife to Kevurah, a situation that seems designed to test his Emunah in the Dvar Hashem. In this case, however, there was no Nes to be had, no clear intervention of the Yad Hashem. Rather, he was at the mercy of others, Ephron and the Bnei Ches, and would succeed based on his own negotiation skills.

Many of us would see this as a common occurrence: we live in the world of Teva and Hishtadlus is a norm in our lives, so we would expect nothing less. This is because we are blissfully unaware that Hishtadlus is only necessary when one is not on the level of Nes, that the world of Teva is a “Bidieved” for those who are not on the highest levels of Emunah. Tzaddikim, who can live with Emunah Sheleimah are not subject to the laws of Teva and are therefore not as reliant on Hishtadlus.

Avrohom Avinu may therefore have been quite concerned: why was he suddenly thrown into the world of Hishtadlus such that he had to come onto the help of the Beni Ches? Surely his Emunah had not faltered at any point—why was he now forced to live in the “natural order”?

Perhaps, though, his interactions with the Bnei Ches allayed his fears.

As we mentioned, the Medrash tells us that the actions of the Bnei Ches were equal to them being Mikayem the Aseres Hadibros. The Pirush Tiferes Tzion, explains the significance of the Aseres HaDibros in this case as follows. We know that the first of the Aseres HaDibros, Anochi Hashem, was heard by Klal Yisroel directly from Hashem, M’Pi HaGevurah. Chazal tell us, in Shir HaShirim Rabba, that we received an innate ability to learn Torah and be affected by the Dvar Hashem at that very moment. Thus, our entire ability to grow and achieve heights in Kedusha stem from that moment, from the Asres Hadibros themselves. Similarly, explains the Tiferes Tzion, when one interacts with a Tzaddik, even by assisting him in his material pursuits, he is affected and his ability to grow and understand the depths of Torah is enhanced.

When Avrohom realized that he would be required to speak to the Bnei Ches in order to attain a Makom Kevruah for Sarah, he may have been discouraged by the notion of relying on Teva. Perhaps at that point he felt unworthy of M’Eras HaMachpela—aware of its Kedusha, Avrohom surely felt that only one who was worthy could merit to acquire that spot. He may have concluded that his Emunah had faltered, forcing him into the world of Tva, and was therefore no longer on that Madreiga.

Once he saw that the Bnei Ches would help him, however, Avrohom understood that his interactions with them had a purpose—he could affect them, allowing them to reach new heights, just as the Aseres HaDibros enabled us to plunge the depths of Torah. Secure in the knowledge that his situation was not due to his own inequities, but so that he could further fulfill his life’s work of bringing the Dvar Hashem to the masses, he then focused his energies on M’Eras HaMachpela itself. This is why his tact seems to change once the Bnei Ches agree to help him—because he now understood why he was brought to this moment.

This would also explain why the Bnei Ches are always associated with M’Eras HaMachpela, even though Ephron sold it to Avrohom: only once Avrohom saw that there was a higher purpose to their interaction did he feel comfortable perusing the purchase of M’Eras HaMachpela.

Perhaps this is why the Parsha is presented at such length and in such detail—for it holds a vital message for us.

At times in our lives we find ourselves in situations that seem incomprehensible. We wonder why Hashem had put us in this spot, why we are forced to face certain challenges or trials. We can learn from the story of Kevuras Sarah that there is always a purpose—sometimes even so that we can affect others. Avrohom Avinu certainly did not deserve to be in this situation, to be forced to beg for a burial palce for his wife. But the circumstances presented him with an opportunity to affect others, to enable them to grow, and so he steeled himself and acted in the necessary manner, living in the world that Hashem created for him. In this way he passed onto us a vital message of Emunah that can help us in our own travels.