Final Approach

By way of explaining some of the Pessukim in Sefer Beraishis that seem a bit repetitive, Chazel tell us: “Yaffa Sichasan Shel Avdei Batei Avos M’Torasan Shel Bneihem”, the conversations of even the slaves of the Avos are given preference to the Torah of their sons. So important and full of meaning was every interaction of the Avos, that even that which seems like the idle chatter of their slaves is worthy of repetition in the Torah, even as some important Halachos are learned from mere letters. With the Petirah of the last of the Avos, which comes at the end of this week’s Parsha, we are privy to one final example of this important rule.

As the end of his life neared, Yaakov Avinu gathered his sons together, to speak with them one last time. Once they had done so, he gave each of them a personal Bracha, each of which is layered with meaning about that particular Shevet. Following these Brachos Yaakov issues one last set of instructions regarding his Kevurah, directions which mark the final words he spoke to his sons.

What follows are four Pessukim in which Yaakkov speaks at great length about Me’aras Hamachpelah, his desired resting place. He talks about where the holy spot is in various terms, “Asher B’Sdei Ephron” and “Al Pnei Mamrei”, and how it came into his family’s possession: “Asher Kanah Avrohom Es Hasadeh M’Es Ephron Hachiti”. Yaakov also mentions the brief history of the Me’ara as a Makom Kevurah, mentioning each person who was already buried there: his own parents and grandparents, as well as his own wife, Leah Imenu. He then repeats the progeny of the Me’arah: “Mikneh HaSadeh ViHaMe’ara Asher Bo M’Es Bnei Ches.”

As we learn these Pessukim, a simple question arises: why did Yaakov Avinu feel the need to speak about Me’aras Hamachpelah at such great length? Was it possible that the Shevatim could not be aware of Me’aras Hamachpelah and its significance. This was, after all, the Kever of their grandparents and great-garndparents, surely they knew where it was and why it was important. Why did Yaakov have to go into such great detail in his final request?

One also wonders why this discussion is taking place at this point in time. Why did Yaakov wait until now, the very end of his life, to issue his instructions? These were the last moments he had to speak to his sons, and indeed the very next Passuk describes his actual Petirah. Why did he choose to spend this time speaking specifically about Me’aras Hamachpelah?

This question is perhaps bolstered the a Gemarah in Bava Metziah which tells us that before Yaakov Avinu no one became sick. Yaakov, however, Davened that he would take ill prior to his Petirah. Rashi explains that he wanted to be aware of his impending Petirah so that he could be “Metzaveh” his children. Earlier in the Parsha we learn that this indeed took place as Yosef is told “Hineh Avichah Choleh.” This being the case, why didn’t Yaakov give the Tzivuy regarding his Kevruah earlier, once all his sons had gathered but before giving their Brachos? That way he would have ensured that his wishes were made known and could have ended his words to his sons with something perhaps more meaningful. Why did Yaakov wait until the very end to speak about Me’aras Hamachpelah?

Given these questions, we must assume that there was more to the words of Yaakov Avinu than meets the eye. In order to determine that inner meaning there may have been, let us look at Yaakov’s words through the lens of the Meforshei HaChumash.

In general, there seem to be three concerns which the Meforshim see Yaakov as addressing in his words.

First, there may have been a concern on Yaakov’s part, that his sons would not be sufficiently motivated to ensure that he would indeed reach Kevurah in Me’aras Hamachpelah. The Ramban, for example, notes that Yaakov reminded his sons who was buried in Me’aras Hamachpelah in order to be Mezarez them in their mission. This approach is shared by other Rishonim as well. This is a bit difficult to understand: why would Yaakov be concerned that his sons would not follow his wishes to their conclusion? The Shevatim, as we learn throughout Sefer Beraishis, were not easily dissuaded from what they believed to be right. Would we assume that the courage previously exhibited by Yosef, Yehudah, Shimon and Levi be somehow tempered when it came to the Kavod Acharon of their father?

The other two concerns identified by the Meforshim relate not to the willingness of the Shevatim to make the trip to Eretz Yisroel to bury their father, but what would occur when they arrived at Me’aras Hamachpelah.

One possibility that Yaakov may have been concerned about was that the Shevatim may have been faced with resistance by their uncle Esav. It was possible, in Yaakov’s eyes, that Esav, who was still alive, would meet them in Chevron and claim that he had claim to Me’aras Hamachpelah. The Ramban explains that this is why Yaakov reminded his sons that he had already brought Leah to Kevurah there, to show that he had a Chazaka on Me’aras Hamachpelah, as opposed to Esav. The Bechor Shor too notes that Me’aras Hamachpelah was part of the Bechora that Yaakov bought from Esav, and that he was telling his sons had asserted this very right when by bringing Leah there.

Yaakov was of course prescient in this regard, as the Gemarah in Sotah tells us that Esav did indeed meet the Shevatim at Me’aras Hamachpelah and try to stop them from fulfilling their father’s wishes. It was only after Chushim ben Dan took action that Esav was eliminated and the Kevurah allowed to take place.

The other “Irur”, or protest that Yaakov may have been concerned about was one that would come at the hands of the locals, the Bnei Ches. The Daas Zekenim explains that this is why Yaakov said the words “Asher Kanah Avraham”, to reinforce that this was their family’s site, and lest anyone protest using the Me’arah for Kevruah, Yaakov stressed that it was “Achuzas Kaver”. The Abarnbanel explains Yaakov’s words in a similar way—the pedigree of the land, so to speak, was repeated to forestall any protests by its original owners.

Clearly the approach used by the Meforshim allows us to parse the words of Yaakov Avinu, and understand how each word of his instructions had a purpose, but a question remains. Why was Yaakov so worried about interference on the part of Esav or the Bnei Ches? As we noted, Esav did indeed protest, but how did Yaakov know that this would occur? We do not find, in Chazal, that anyone tried to stop Yaakov Avinu at the Kevurah of Leah, why was he worried now?

Interestingly, there is a Medrash that is itself unrelated to Me’aras Hamachpelah , in which Esav and Ephron are both mentioned in reference to that Makom Kadosh. Perhaps if we understand the message of this Medrash we can better explain these Pessukim.

The Shmos Rabbah in Parshas Mishpatim expounds on the Passuk in Mishlei that says “Nivhal L’Hon Ish Rah Ayin V’Lo Yedah Ki Cheser Yivienu”, which literally means that a miserly person runs out after money, not realizing that it will eventually bring him greater loss. The Medrash brings numerous examples of people in Tanach who typify this Passuk.

One example of such behavior is Ephron, who demanded a large sum of money from Avrohom in return for Me’aras Hamachpelah, not realizing that his behavior would result in the loss of a Vav from his name, which is written “Chasser”.

The next example brought in the Medrash is Esav. At the time of Yitzchok’s Petirah, explains the MEdrash, the two brothers came together to divide their father’s estate. Yaakov was appalled at the thought of a Rasha such as Esav finding Kevurah near the Avos Hakedoshim and therefore offered Esav all the money in his possession in return for his portion in the Me’arah. Esav calculated that he could easily purchase a new burial plot with a fraction of the money he was bring offered and readily accepted. The Medrash notes that the second half of the Passuk, “V’Lo Yedah Ki Cheser Yivienu”, was fulfilled because Esav lost out by not being Zoche to Kevurah in Me’aras Hamachpelah. It cannot be a coincidence that Chazal found two instances of this Passuk that both relate to Me’aras Hamachpelah. What was the common denominator between Esav and Ephron, especially as it relates to this specific location?

R’ Baruch Epstein, the author of the Torah Temimah, in his Sefer Tosefes Bracha on Chumash, discusses the mistake Ephron made. He cites the Gemarah in Brachos which explains, at length, the detrimental affect that large amounts of money can have on a person’s Ruchnias. The Gemarah there notes that Moshe Rabbeinu said that Hakadosh Baruch Hu was to blame for the Chet HaEgel because he gave Bnei Yisroel such large sums of money when they left Mitzrayim. Thus Ephron was distracted by the large sum of money and his Emunah was affected. This is indicated by his punishment—the removal of a “Vav” from his name—because true Emunah is believing that Hashem is Sholet on six areas—the four directions and everything above and below.

The lesson of the Me’aras Hamachpelah,as it relates to Ephron and Esav both, is that the pursuit of materialism distracts one from Ruchnias. When someone is focused soley on his own enrichment he cannot perceive the Kedusha that is staring him in the face. Both Esav and Ephron should have taken a moment to realize that if the other party was offering so much money for Me’aras Hamachpela there must have been a reason, but neither did because they sidetracked by the pile of money before them.

On one level, this may relate to Yaakov’s final instructions to his sons.

Sforno writes that it was because the Shevatim had been in Mitzrayim for so long that Yaakov felt that he had to be Mechazek their ability to respond to any possible Irur. In other words, Yaakov was not concerned about his sons’ willingness to carry otr his wishes but that their ability to respond to the potential claims.

Yaakov knew that there was a possibility that Esav or the Bnei Ches would be waiting at Me’aras Hamachpelah when his sons arrived, and he was concerned. At least twice in the history of the Makom Kadosh, those who had the ability to lay or maintain rightful claim on the land had been convinced not to do so because of money. Only someone who is finely attuned to Ruchnias would be sensitive to the Kedudah found at Me’aras Hamachpelah and resist the lure of riches. Since his sons had been in Mitzrayim, in Galus for so many years, Yaakov was concerned that their perception of Kedusha had been diminished and they may be susceptible to financial influence. He therefore repeated the history of Me’aras Hamachpelah so that they would be prepared, if necessary, to give up riches for a Makom Kadosh.

Perhaps there was also a more general message from Yaakov to his sons as he prepared to take their leave.

The Bnei Ches and Esav all had the opportunity to hold on to Me’aras Hamachpelah yet they gave it up for financial gain. Yaakov told his sons: “they’ll be back.” He knew that the pursuit of material wealth always ends in disappointment and felt it was likely that one of the parties would realize their mistake and try to remedy it. This was the message to the Shevatim as true Galus was about to begin: Realize that as much Gashmius as you run after, your errors will eventually catch up to you. These words were not merely technical instructions about his Kevurah, Yaakkov was telling his sons how to survive in a world of Gashmi. He urged them to learn the lessons of Ephron and Esav, not to be distracted by Gashmius, but to try and discover the Ruchnias that may await them.

Ofter in life we find ourselves in similar circumstances. More than one path lies before us, and we must decide which to take. We would be sie to follow the dictates of Yaakov Avinu, not to be distraced by momemtary physical gain, but to find the path of Ruchni which is of course Nitzchius.