Rishon - Bereishis/Genesis - Parshas Chayei Sarah 23:1-16

'And the life of Sarah was one hundred years, and twenty years, and seven years; these were the years of Sarah's life.' The Torah lists her years as one hundred years, twenty years, and seven years, and then repeats 'years of the life of Sarah.' The Torah could have just said 'one hundred and twenty-seven years,' but instead it separates each number and repeats the word 'year' each time. This is to teach us something about each stage of her life, as will be explained further in Rashi.

Rashi explains why the Torah writes 'shana' (year) after each number—after one hundred, after twenty, and after seven. This is to teach that each group of years is to be interpreted individually. When it says 'one hundred years,' it means she was one hundred years old, but she was like twenty in regard to sin. Just as a twenty-year-old has not sinned—because, according to Torah law, a person is not punished by the Heavenly court until the age of twenty—so too, at one hundred, Sarah was as free of sin as she was at twenty. Up to twenty, a person is not held responsible in the Heavenly court, so Sarah, even at one hundred, was without sin. Then, when it says 'twenty years,' it means that at twenty, she was like seven in terms of beauty, because a young child is beautiful. So, at twenty, she had the beauty of a seven-year-old. In summary, at one hundred she was like twenty regarding sinlessness, and at twenty she was like seven regarding beauty.

'Shnei chayei Sarah'—these were the years of Sarah's life. All her years were equally good. This means that throughout her life, all her years were equally filled with goodness.

'And Sarah died in Kiryas Arba, which is Chevron, in the land of Canaan. And Avraham came to eulogize Sarah and to cry for her.' Sarah passed away in Kiryas Arba, which is also called Chevron, in the land of Canaan. Avraham came to eulogize and mourn for her. Where did Avraham come from? He came from Be'er Sheva. After the Akeidah, he had not returned to Chevron, so he traveled from Be'er Sheva to Chevron to mourn and eulogize Sarah.

Rashi explains that 'Kiryas Arba' is called so for two reasons. One explanation is that it is named for the four giants who lived there: Achiman, Sheshai, Talmai, and their father. This is based on the verse that mentions the Bnei Anakim, where these names are listed. Another explanation is that it is called 'Arba' because of the four couples who are buried there—each couple being a man and his wife. These four couples are Adam and Chava, Avraham and Sarah, Yitzchak and Rivkah, and Yaakov and Leah. That is why the place is called Kiryas Arba.

Rashi says that Avraham came from Be'er Sheva. This means that after the Akeidah, Avraham had been in Be'er Sheva and traveled from there to Chevron for Sarah's funeral.

Rashi explains why the Torah places the death of Sarah immediately after the Akeidah of Yitzchak. It is to teach that Sarah died as a result of hearing the news of the Akeidah—that her son Yitzchak had been prepared for slaughter and that he was almost killed. The shock of hearing that he was nearly slaughtered caused her soul to leave her, and she died.

Avraham got up from before his dead—meaning, from before Sarah—and spoke to the sons of Ches. This is after Sarah's passing in Chevron. Avraham is now beginning the process of arranging for her burial, and he addresses the local people, the Bnei Ches, to request a burial place for Sarah.

Avraham says, "I am a stranger and an inhabitant with you. Give me a property for a grave among you, so I can bury my dead from before me." The phrase "stranger and inhabitant" means that Avraham is both an outsider—he came from another land, Aram Naharayim—and also a resident, since he has now settled among them. He is asking them to grant him a piece of land for a burial site for Sarah. The Torah uses the term ger (stranger) because Avraham is not originally from there, but also toshav (inhabitant) because he has settled there. There is also a deeper interpretation: if they are willing, he will act as a stranger and request the land as a favor; if not, he will claim it as a right, since Hashem promised the land to his descendants. This is a subtle way of saying that he could take it by right, but he is asking respectfully.

Rashi explains the phrase ger v'toshav anochi imachem: "Ger—I am a stranger from another land, and now I have settled among you." The Midrashic interpretation is: "If you wish, I am a stranger and I ask you for a burial plot. But if not, I will be a toshav—an inhabitant—and I will take it by right, since Hashem told me, 'To your seed I will give this land' (Bereishis 12:7)." In other words, Avraham is saying that if they agree, he will act as a stranger and ask for their kindness, but if not, he will claim the land as his right, based on Hashem's promise.

Rashi explains the term achuzas kever as "a piece of land for a burial place." Avraham is asking for a specific plot of land to serve as a cemetery, not just a temporary grave.

The sons of Ches answered Avraham, saying to him—meaning, they responded to his request for a burial plot for Sarah. They are about to show him respect and honor, recognizing his stature among them.

They say, "Listen to us, my master. You are a prince of Hashem among us. In the choicest of our graves, bury your dead. None of us will withhold his grave from you, so you can bury your dead." They are telling Avraham that he is highly respected—"a prince of Hashem"—and that he can choose the best burial place. Each person among them is willing to offer his own grave, and no one will withhold it from Avraham. The phrase "he will not withhold" means that they will not prevent Avraham from burying Sarah wherever he chooses. This is similar to the language in Tehillim 40:12, "You will not withhold Your mercy," and in Bereishis 8:2, "the rain was withheld."

Rashi explains the phrase lo yichleh as "he will not withhold." It is like the verse in Tehillim 40:12, "You will not withhold Your mercy," and like Bereishis 8:2, "the rain was withheld." In this context, it means that none of the people will prevent Avraham from using their burial places.

Avraham got up and bowed down to the people of the land, to the sons of Ches. This act of bowing—more than just a simple bow, it means prostrating oneself, falling on one's hands and face—shows Avraham's respect and gratitude to the people for their willingness to help him at this difficult time.

Avraham spoke to the people, saying: "If it is your will to allow me to bury my dead from before me, listen to me and intercede for me with Ephron the son of Tzochar." Avraham is asking the people of Ches to help him obtain the burial place for Sarah. He is requesting that, if they truly want to help him bury his dead, they should speak to Ephron on his behalf, to persuade him to sell the cave that Avraham wants for a burial site.

Rashi explains the phrase "nafshchem" as meaning "your will" or "your desire." In other words, Avraham is saying, "If it is your will, if you truly want to help me bury my dead, then please listen to my request." The word "nafesh" here refers to their willingness or desire to assist.

Rashi explains the phrase "ufig'u li" as a language of request, meaning to plead or intercede on someone's behalf. Rashi brings a proof from the verse in Rus (Ruth 1:16), "al tifga'i bi" (do not urge me), showing that the word "paga" is used in the sense of making a request or entreaty. So here, Avraham is asking the people to intercede with Ephron for him.

Avraham continues his request: "Let him give me the Me'aras HaMachpelah (the Machpelah cave), which belongs to him, which is at the edge of his field. Let him give it to me for its full price, in your midst, as a burial property." Avraham specifies that he wants the cave at the edge of Ephron's field, and he wants to pay the full price for it, not to receive it as a gift. He is asking for it to be given to him as a permanent burial property among them.

Rashi explains the term "HaMachpelah" (the double cave) in two ways. First, it means a house with an upper story, an attic above it—so it is a structure with two levels, one on top of the other. The second explanation is that it is "doubled with couples," meaning that it is a burial place for pairs—husband and wife—so it is called "Machpelah" because it is doubled in this way. The cave is either physically double, or it is called double because of the couples buried there.

Rashi explains the phrase "bekesef malei" (for full money) to mean that Avraham is saying he will pay the entire value of the field and cave, not asking for any favors or discounts. Rashi brings a proof from David HaMelech, who said to Aravnah (in Divrei HaYamim I 21:24), "bekesef malei" (for full money), meaning he would pay the full price. The idea is that Avraham wants to pay the complete value, not to receive the land as a gift or at a reduced price.

Ephron was sitting among the children of Ches, and he answered Avraham in the hearing of the children of Ches and all those who came to the gate of his city, saying: The Torah emphasizes that Ephron was sitting there, and Rashi explains that on that day they appointed him as a shoter (an officer or policeman) over them, because of the importance of Avraham, who needed him. Because Avraham needed to deal with Ephron to buy the field, they elevated Ephron to a position of authority. The verse also says that Ephron spoke in front of all those who came to the gate of the city, indicating that it was a public gathering, and everyone came to show kindness to Sarah by participating in her burial arrangements. This is considered an act of chesed (kindness) for the deceased, as well as an honor for the living family members.

Rashi explains the phrase "ve'Ephron yoshev" (and Ephron was sitting) is written without a vav, which indicates something special about that day. On that day, they appointed him as a shoter (officer or policeman) over them, because of Avraham's importance—since Avraham needed him, Ephron was elevated to greatness. Rashi notes that the missing vav in the word "yoshev" hints at this special appointment, and that Ephron's status was raised because Avraham needed to negotiate with him for the field.

All those who came to the gate of the city — this means that everyone stopped their work and came to do an act of kindness for Sarah. Rashi explains that when you go and accompany a deceased person, it is an act of kindness because you are honoring the deceased. It is also an honor for the living, as the family feels honored when people come to accompany the deceased. Here, this is called an act of kindness for Sarah, as everyone came to show respect and kindness for her after her passing.

Ephron said, "No, my master, listen to me. The field I have given to you, and the cave that is in it, I have given it to you. In the presence of my people, I have given it to you. Bury your dead." Ephron is speaking in front of everyone, telling Avraham that he is giving him the field and the cave as if it is already his. Even though Avraham specifically asked only for the cave, Ephron is including the field as well, saying that in the eyes of everyone present, it is as if he has already given it to Avraham. He tells Avraham to go ahead and bury his dead.

On the words "Lo Adoni" — Rashi explains: "You will not buy it with money." Ephron is telling Avraham that he does not need to purchase the field with money, implying that he is giving it as a gift and not selling it for payment.

On the words "Nasati lecha" — Rashi explains: "It is as if I have already given it to you." Ephron is speaking in the past tense, making it as if the transaction is already complete and the field is already Avraham's. He is treating it as a done deal, even though the actual transfer has not yet taken place.

Avraham prostrated himself before the people of the land. This means that he bowed down, and Rashi adds that it is more than just bowing — it means to fall flat on your face, on your hands and face, as a sign of deep respect and humility before the people of the land.

Avraham spoke to Ephron in the ears of the people of the land, saying, "But if you would only listen to me — I have given the money for the field, take it from me, and I will bury my dead there." The phrase "in the ears of the people of the land" means that Avraham was speaking to Ephron in a way that everyone could hear. Avraham is insisting that he does not want the field as a gift; rather, he wants to pay the full price for it. He says, "I have given the money for the field," meaning he is ready to pay and wants the transaction to be official and complete, not a favor or a gift.

On the words "Ach im ata lo shema'eni" — Rashi explains: "You are telling me to listen to you and take it for free, without payment, but I do not want that." Avraham is saying, "If only you would listen to me" — meaning, I wish you would agree to my request to pay for it. He is expressing his desire not to receive the field as a gift, but to pay the full price.

On the word "Nasati" — Rashi explains that this means "I have given" (in the foreign language, "donai"), meaning it is already prepared and ready with me. Avraham is saying, "I wish I had already given you the money." He is emphasizing that he has the money ready and wishes the transaction could already be completed, showing his eagerness to pay and not take the field as a gift.

Ephron answered Avraham, saying to him. This is the beginning of Ephron's response to Avraham's request to purchase the burial site for Sarah. The Torah describes how Ephron responds in the presence of the people of Ches, making it a public negotiation. Rashi notes that the Torah emphasizes Ephron was sitting among the people, and that he was appointed as a judge or official at that time, due to Avraham's need for his field. The negotiation is conducted in front of all those who came to the gate of the city, indicating a large public gathering, as everyone stopped their work to participate in this act of kindness for Sarah, honoring both the deceased and the living.

"My master, listen to me. A land worth four hundred silver shekels between me and you, what is it? Go and bury your dead." Ephron tells Avraham that the price of the land is four hundred silver shekels, but he tries to make it sound as if this is a small amount between friends. He says, "What is this between me and you?" implying that such a sum should not be an obstacle between two people who have a close relationship. He tells Avraham to go ahead and bury his dead, as if the deal is already done. Rashi will explain that Ephron is making it sound like he is giving it as a gift, but in reality, he is expecting full payment.

Rashi explains on the words "between me and you" that Ephron is saying: "Between two friends like us, what is it worth? It is considered nothing." In other words, Ephron is downplaying the value of the money, as if it is insignificant between friends. But in reality, he is telling Avraham to go ahead and complete the sale and bury his dead, implying that the transaction should proceed and the money should be paid.

Avraham listened to Ephron, and Avraham weighed out to Ephron the silver that he had spoken of in the hearing of the sons of Ches—four hundred silver shekels, accepted by the merchants. Avraham agrees to Ephron's terms and pays the full amount that Ephron requested. The Torah emphasizes that the payment was made in the presence of the people, and that the silver was of a type that is accepted by merchants everywhere, meaning it was universally recognized and valuable currency. Rashi notes that the word "VaYishkol" (he weighed) is written without a vav, to hint that although Ephron spoke a lot, he did not do even a little—he took a large sum from Avraham, using big shekels called kantarim. The Torah says "over la socher"—accepted by merchants—meaning these were high-value shekels that are accepted everywhere, even in places where the shekels are larger and called kantarim. This shows that Avraham paid the full, universally accepted price, without any favors or discounts.

Rashi explains on the words "VaYishkol Avraham le'Ephron" (Avraham weighed out to Ephron) that the word "VaYishkol" is written missing a vav. This is because Ephron spoke a lot, but did not do even a little—he took from Avraham large shekels, which are called kantarim. As the verse says, "over la socher"—accepted by merchants—meaning these are shekels that are accepted everywhere. In some places, the shekels are large, called kantarim, and these are the coins of a hundred (centenaires in the vernacular). So, although Ephron made it sound like he was being generous, in reality he took a large sum from Avraham, and the Torah hints to this by writing the word with a missing vav, to show that something was lacking in Ephron's actions.