1. The Purchase of the Cave of Machpelah
In this week’s parsha, Chayei Sarah—the life of Sarah—we read about Avraham buying the cave of the Machpelah to bury Sarah. The Torah describes this as a fully authenticated transaction: it specifies the seller, the price, and that Avraham buried Sarah there. Despite this clear record, there is still ongoing controversy over Jewish ownership of this site, with some trying to dispute our claim. Today’s discussion will focus on a fascinating perspective from Likkutei Sichos, volume 30, and insights from Pirkei deRabbi Eliezer about the broader historical context of this purchase.2. The Yevusi and Their Connection to Yerushalayim
The Pirkei deRabbi Eliezer recounts that Avraham approached the people known as the Yevusi (Yevusites) to buy the cave of Machpelah. Although in Chumash they are called Bnei Ches—the sons of Ches—the Midrash explains that these were actually Chittim (Hittites) who lived in the city of Yevus, hence their alternate name. This group not only controlled Chevron but also Yerushalayim (Jerusalem). When Avraham sought to purchase the burial plot, he insisted on doing so properly: paying in gold and securing a written deed for eternal ownership.3. The Oath and Its Lasting Impact
Before agreeing to sell Avraham the land, the people of Yevus demanded an oath: that neither he nor his descendants would ever take possession of the city of Yevus (Yerushalayim) unless its inhabitants agreed. Avraham agreed and made this promise before acquiring Machpelah. This oath had significant consequences centuries later: when Yehoshua led Bnei Yisrael into Eretz Yisrael, they were unable to conquer Yerushalayim due to Avraham’s pledge. The verse states that “the Yevusi who lived in Yerushalayim, Bnei Yisrael did not drive out,” precisely because of this ancient agreement.4. Statues as Reminders of Avraham’s Oath
To ensure their security, the Yevusi erected copper statues in their city inscribed with Avraham’s oath. These statues served as public reminders that Bnei Yisrael were forbidden from conquering Yerushalayim by force. This situation persisted through generations until the time of King David.5. King David and the Conquest of Yerushalayim
When David HaMelech became king and sought to build the Beis Hamikdash—the Holy Temple—in Yerushalayim, he encountered resistance from the Yevusi due to Avraham’s oath. Although Bnei Yisrael were numerous and powerful enough to conquer the city militarily, David recognized that spiritual barriers remained because of Avraham’s promise. The people of Yevus told David he could not enter until he removed “the blind and lame,” referring metaphorically to these statues (which had eyes but could not see, feet but could not walk). Only after removing these symbols was David able to proceed. David then purchased the city for all Israel with gold and a written deed—mirroring Avraham’s earlier acquisition—thus securing both legal and spiritual ownership for future generations.6. The Nature and Limits of Avraham’s Oath
The Rebbe explores how Avraham could make such an oath when Hashem had already promised him all seven nations’ lands. The answer lies in distinguishing between two types of ownership in Eretz Yisrael: national (collective) versus individual (personal). There can be times when all Israel collectively owns Eretz Yisrael while individual parcels may be privately owned by non-Jews or others. Avraham’s oath pertained only to personal acquisition—he promised not to take private property without consent but did not relinquish collective national rights given by Hashem. Thus, even if individuals could own land within Eretz Yisrael temporarily, ultimately Hashem’s promise would prevail regarding national destiny.7. Why Removal of Statues Was Necessary
If Avraham’s oath was only about individual rights, why did David need to remove these statues before entering? Leaving them would have created a public perception (“chilul Hashem”—a desecration of Hashem’s name) that Jews were violating an ancient promise or lacked legitimate claim even when acting within halachic parameters. David wanted there to be no doubt or confusion regarding Jewish rights—both collective and individual—to Yerushalayim and Har HaBayis (Temple Mount). By removing these symbols and purchasing the land openly for all Israel, he ensured clarity for all generations.8. Lessons for Our Relationship with Eretz Yisrael
The story underscores how our connection to Eretz Yisrael is rooted not just in historical transactions or military victories but in Hashem’s explicit promise to our forefathers. As emphasized by the Rebbe many times: we must speak clearly and confidently about our rights to Eretz Yisrael—not because we conquered it or bought it alone, but because Hashem gave it to us as an eternal inheritance documented throughout Torah history. This dual approach—asserting both legal/historical claims and emphasizing Divine promise—remains relevant today as we articulate our relationship with every part of Eretz Yisrael before ourselves and before the world.