“Sarah’s lifetime was one hundred years and twenty years and seven years, the years of the life of Sarah” (Genesis 23:1). “Sarah’s lifetime was one hundred years.” “The Lord knows the days of the faultless; their inheritance will last forever” (Psalms 37:18) – just as they are faultless, so their years are faultless: When twenty years old she was like a seven year old girl regarding beauty, and when a hundred years old she was like a twenty year old regarding sin.1Only from the age of twenty is one held accountable for those sins that are punishable by heavenly action. Another matter, “the Lord knows the days of the faultless [temimim]” – this refers to Sarah, who was faultless in her actions. Rabbi Yoḥanan said: Like a calf without blemish [temima]. “Their inheritance will last forever,” as it is stated: “Sarah’s lifetime was” – why was it necessary to say: “The years of the life of Sarah” at the end? It is to tell you that the lives of the righteous are beloved before the Omnipresent in this world and in the World to Come.2The words “life of Sarah” are repeated to indicate that she in fact had two lives – one in this world and one in the World to Come.
“The sun rises and the sun sets” (Ecclesiastes 1:5) – Rabbi Abba bar Kahana said: Do we not know that the sun rises and the sun sets? The meaning is, however, that before the Holy One blessed be He causes the sun of a righteous person to set, he causes the sun of his righteous counterpart to rise. The day that Rabbi Akiva died, Rabbeinu [Yehuda HaNasi] was born, and they applied this verse in his regard: “The sun rises and the sun sets.” On the day that Rabbeinu died, Rav Ada bar Ahava was born, and they applied this verse in his regard: “The sun rises and the sun sets.” On the day that Rav Ada bar Ahava died, Rabbi Avun was born, and they applied this verse in his regard: “The sun rises and the sun sets.” On the day that Rabbi Avun died, his son Rabbi Avun was born. On the day that Rabbi Avun died, Abba Hoshaya of Teriya was born. On the day Abba Hoshaya died, Rabbi Hoshaya was born, and they applied this verse in his regard: “The sun rises and the sun sets.” Before He caused Moses’ sun to set, He caused Joshua’s sun to rise, as it is stated: “The Lord said to Moses: Take you Joshua, the son of Nun […and lay your hands upon him]” (Numbers 27:18). Before Joshua’s sun set, the sun of Otniel ben Kenaz rose,3Otniel was the first of the Judges, (as the leaders of Israel were called after Joshua’s death). as it is stated: “Otniel son of Kenaz…captured it”4Otniel captured Kiryat Sefer while Joshua was still alive. (Joshua 15:17). Before Eli’s sun set, Samuel’s sun rose: “The lamp of God was not yet extinguished, and Samuel was lying in the Sanctuary of the Lord” (I Samuel 3:3).5This is interpreted here as a metaphor: Before the life of Eli, the priest of God, was “extinguished,” Samuel was already in place to act as spiritual leader in the Sanctuary. Rabbi Yoḥanan said: Like a calf without blemish.6This sentence is an error and should be deleted (Yefe Toar). Before the Holy One blessed be He caused Sarah’s sun to set, Rebecca’s sun rose. First, “behold, Milka, she too has borne children” (Genesis 22:20),7One of Milka’s descendants listed there is Rebecca. and only then: “Sarah’s lifetime was one hundred years….”
Rabbi Akiva was once sitting and lecturing and the audience began to doze off. He sought to rouse them. He said: ‘Why was Esther seen fit to reign over one hundred and twenty-seven provinces?8See Esther 1:1. The explanation is: Let Esther, who was a descendant of Sarah, who lived one hundred and twenty-seven years, come and reign over one hundred and twenty-seven provinces.’
“Sarah died in Kiryat Arba, which is Hebron, in the land of Canaan; Abraham came to lament for Sarah, and to weep for her” (Genesis 23:2). “Sarah died in Kiryat Arba” – it was called by four names: Eshkol,9See Numbers 13:22–24. Mamre,10See Genesis 13:18. Kiryat Arba, Hebron. Why does it [the Torah] call it Kiryat Arba? It is because four [arba’a] righteous men resided there: Aner, Eshkol and Mamre, and Abraham, and four righteous men were circumcised there: Abraham, Aner, Eshkol, and Mamre. Alternatively, it is because four righteous men, patriarchs of the world, were buried there: Adam the first man, Abraham, Isaac, and Jacob. Alternatively, it is because four matriarchs are buried there: Eve, Sarah, Rebecca, and Leah. And [it is called this also] after its lords, who numbered four, the giant and his three sons.11See Joshua 15:14. Rabbi Azarya said: It is [so named] because it was from there that our patriarch Abraham departed when he pursued [the armies of] the four kingdoms, who were world leaders.12See Genesis chapter 14. It is [so named also] because it fell by lottery to four parties: Initially to Judah, then to Caleb, then to the Levites, and then to the priests.13See Joshua 15:13, 21:10–11, 21:13. Also, it is one of the four undesirable places in the Land of Israel. What were they? Rabbi Yitzḥak and the Rabbis, Rabbi Yitzḥak said: Dor, the Dor District, Timnat Seraḥ, and Hebron. The Rabbis say: Dana, Kiryat Sana, Timnat Seraḥ, and Hebron.
“Abraham came to lament for Sarah, and to weep for her” – from where did he come? Rabbi Levi said: He came from Teraḥ’s burial to [that of] Sarah. Rabbi Yosei said to him: But is it not so that Teraḥ’s burial preceded Sarah’s burial by two years?14Teraḥ died when Abraham was one hundred thirty-five years old (see Genesis 11:26 and 11:32), and Sarah died when he was one hundred thirty-seven years old (see Genesis 17:17). Rather, from where did he come? From Mount Moriah.15Where the binding of Isaac had taken place. Sarah died as a result of grief over that incident. That is why the binding [of Isaac] is juxtaposed to “Sarah’s lifetime was.”
“Abraham arose from before his dead, and he spoke to the children of Ḥet, saying” (Genesis 23:3). “Abraham arose from before his dead” – this teaches16The verse can also be translated: “Abraham arose from before death.” The angel of death was intimidating him and urging him to bury Sarah promptly. that he saw the angel of death provoking him. Rabbi Yoḥanan said: From where is it derived what we learn in a mishna: One whose dead one [a deceased relative] is lying before him17That is, he is charged with burying the body. is exempt from the recitation of Shema, from prayer,and from wearing phylacteries, as well as all mitzvot in the Torah?18Mishna Berakhot 3:1. It is from here: “[Abraham] arose…and he spoke.”19He did not engage in any other activity prior to his burying his dead. “I am a sojourner and a resident among you: give me a burial plot with you, and I will bury my dead from before me” (Genesis 23:4). “A sojourner [ger] and a resident”; ger means one who dwells as a tenant; toshav means a landlord. [Abraham was saying:] ‘If you prefer, I will act as a tenant,20Humbly beseeching your permission to bury Sarah. but if not, I will act as a landlord,21And take it without your consent. as this is what the Holy One blessed be He has said to me: “To your descendants I have given this land”’ (Genesis 15:18). “Give me a burial plot with you, and I will bury my dead from before me” – I am requesting [a plot] for only one dead person, as it is stated: “Give me a burial plot with you, [and I will bury my dead].” “The children of Ḥet answered Abraham, saying to him” (Genesis 23:5). “Hear us, my lord: you are a prince of God in our midst, in our choicest graves bury your dead; none of us shall withhold his grave from you, from burying your dead” (Genesis 23:6). “The children of Ḥet answered Abraham…Hear us, my lord…” – you are king over us, you are prince over us, you are like a god to us. He said to them: ‘Let the world not fail to accept its true King, let the world not fail to accept its true God.’ “In our choicest graves” – in the choicest one of our many graves. “Bury your dead” – many dead.22Although Abraham had requested a single grave site, for Sarah, the children of Ḥet offered him a site for many burials. “Abraham prostrated himself before the people of the land, the children of Ḥet” (Genesis 23:7. “Abraham prostrated himself before the people of the land”23The verse does not say that Abraham bowed “to” the people, but that he bowed “before” them. He bowed to God in their presence, giving thanks for his good fortune in obtaining the permission he had sought. – from here we learn that one should give thanks [to God] over hearing good tidings.
“He spoke with them, saying: If you are willing to bury my dead from before me, heed me, and intercede for me with Ephron, son of Tzoḥar” (Genesis 23:8). “He spoke with them, saying: If you are willing…[intercede [pigu] for me]” – prevail upon him for me, mediate on my behalf; and if that is not [sufficient], entreat him on my behalf.24The word pigu can connote all of these meanings. “Ephron was sitting among the children of Ḥet and Ephron the Hittite answered Abraham in the hearing of the children of Ḥet, of all those coming to his city gate, saying” (Genesis 23:10). “Ephron was sitting [yoshev] among the children of Ḥet” – Rabbi Yitzḥak said: Yashav is written;25Yoshev, “was sitting,” is usually spelled with a vav, but here the vav is missing, so that the word could be read yashav, “he sat.” If the verse is saying that “he sat,” it means that at that point in the narrative he sat down among the children of Ḥet, meaning that he assumed a position of honor among them. on that day they appointed him chief officer [over them], so that there would not be [a situation in which] a person of great stature [Abraham] would be purchasing from a person of low stature. “Ephron the Hittite answered Abraham in the hearing of the children of Ḥet, [of all those coming to his city gate]”26The implication is that all the people of the city were present. – Rabbi Pinḥas said: This teaches that they all locked their doors and went out to show kindness towards Abraham [by attending Sarah’s funeral]. “No, my lord, heed me; the field I have given to you, and the cave that is in it, I have given it to you; before the eyes of my people I have given it to you; bury your dead” (Genesis 23:11). “He spoke to Ephron in the hearing of the people of the land, saying: But if you please, hear me: I will give the price of the field; take it from me, and I will bury my dead there” (Genesis 23:13). “And Ephron answered Abraham, saying unto him” (Genesis 23:14). “My lord, heed me: Land worth four hundred shekels of silver, between me and you, what is it? Bury your dead” (Genesis 23:15). “Abraham heeded Ephron, and Abraham weighed for Ephron the silver that he spoke in the hearing of the children of Ḥet, four hundred shekels of silver, in the currency of merchants” (Genesis 23:16). “No, my lord, heed me; the field I have given to you, and the cave…My lord, heed me: Land worth four hundred shekels of silver” – Rabbi Ḥanina said: All the shekels that are stated in the Torah refer to sela’im; in the Prophets, litrin;27A litra being equal to twenty-five sela’im. and in the Writings, centenaria.28A centenarium beingequal to one hundred sela’im. Rabbi Yudan said: The exception is the shekels of Ephron, which were centenaria. That is what is written: “A greedy man rushes after wealth, and he does not know that diminishment will befall him” (Proverbs 28:22). “A greedy man rushes after wealth” – this refers to Ephron, who cast a greedy eye upon the wealth of the righteous man [Abraham].29By demanding an exorbitant price for his field. “And he does not know that diminishment will befall him” – as the Torah diminished the letter vav from him.30Throughout the narrative, Ephron’s name is written with a vav, but here, where he overprices his field, his name is spelled without the vav. Thus, because of his greediness, diminishment befell him. That is what is written: “Abraham heeded Ephron and Abraham weighed for Ephron [the silver…]” – Ephron is written without a vav. “Four hundred shekels of silver, in the currency of merchants” – Rabbi Abba bar Bizna said: It was usable for all merchandise.31Abraham gave the highest quality of coin, acceptable to all merchants for all kinds of merchandise.
“The field of Ephron that was in Makhpela that was before Mamre, the field and the cave that was in it, and every tree that was in the field, that was within its border all around, were established” (Genesis 23:17). “As possession for Abraham before the children of Ḥet, of all coming to his city gate” (Genesis 23:18). “The field of Ephron…were established [vayakam]” – it had been lowly and was now elevated [vekamat], as it had belonged to an insignificant person and now it became that of a great person. “The field of Ephron that was in Makhpela” – this teaches that it doubled [nikhpelu] in value in the eyes of everyone,32After Abraham acquired it. and that anyone who is buried in it can be certain that his reward is doubled [kaful].33Due to its great sanctity. Rabbi Abahu said: It is because the Holy One blessed be He folded up [kafaf] the [great] height of Adam the first man34See Bereshit Rabba 12:6. and buried him in it [the Cave of Makhpela]. “The field and the cave that was in it…” – Rabbi [Yehuda HaNasi] said: From where is it derived what we learned: One who sells his field must write down the field and its [specific] border markers? It is from here: “The field and the cave that was in it, and every tree that was in the field that was within its border all around, as possession for Abraham before the children of Ḥet.” Rabbi Elazar said: How many inkwells are emptied, how many quills are broken in order to write “the sons of Ḥet”?35It is repeated so frequently that it must use a good deal of ink and many pens to write it when a scribe writes a Torah. “The sons of Ḥet” is repeated ten times, corresponding to the Ten Commandments, to teach you that anyone who endorses the transaction of a righteous man, it is as though he fulfilled the Ten Commandments. Rabbi Yudan said: “The sons of Barzilai” is written five times,36In I Kings chapter 2. corresponding to the five books of the Torah, to teach you that anyone who feeds a slice of bread to a righteous man,37As Barzilai fed David (see II Samuel 17:27). it is as though he fulfilled the five books of the Torah.
“Then, Abraham buried Sarah his wife in the cave of the field of Makhpela opposite Mamre, which is Hebron, in the land of Canaan” (Genesis 23:19). “Then, Abraham buried” – that is what is written: “One who pursues righteousness and kindness will find life, righteousness, and honor” (Proverbs 21:21). “One who pursues righteousness” – this refers to Abraham, as it is written [of him]: “[For I love him, so that he will command his children and his household after him,] that they observe the way of the Lord to perform righteousness” (Genesis 18:19). “And kindness” – as he performed an act of kindness for Sarah.38By buying her a burial plot. “Will find life” – “The years of Abraham's life that he lived, one hundred and seventy-five years” (Genesis 25:7). “Righteousness, and honor” – Rabbi Shmuel bar Yitzḥak said: The Holy One blessed be He said to him: ‘My craft is performing kindness. You have adopted My craft, now come and don My garment:’39Share the honor of a description that is used for Me. “Abraham was old, advanced in years” (Genesis 24:1).40God is referred to as “the one of ancient days” (Daniel 7:9).
וַיִּהְיוּ חַיֵּי שָׂרָה מֵאָה שָׁנָה (בראשית כג, א), (תהלים לז, יח): יוֹדֵעַ ה' יְמֵי תְמִימִם וְנַחֲלָתָם לְעוֹלָם תִּהְיֶה, כְּשֵׁם שֶׁהֵן תְּמִימִים כָּךְ שְׁנוֹתָם תְּמִימִים, בַּת עֶשְׂרִים כְּבַת שֶׁבַע לְנוֹי, בַּת מֵאָה כְּבַת עֶשְׂרִים שָׁנָה לְחֵטְא. דָּבָר אַחֵר, יוֹדֵעַ ה' יְמֵי תְמִימִם, זוֹ שָׂרָה שֶׁהָיְתָה תְּמִימָה בְּמַעֲשֶׂיהָ, אָמַר רַבִּי יוֹחָנָן כַּהֲדָא עֶגְלְתָא תְּמִימָה, וְנַחֲלָתָם לְעוֹלָם תִּהְיֶה, שֶׁנֶּאֱמַר: וַיִּהְיוּ חַיֵּי שָׂרָה, מַה צֹּרֶךְ לוֹמַר שְׁנֵי חַיֵּי שָׂרָה בָּאַחֲרוֹנָה, לוֹמַר לְךָ שֶׁחָבִיב חַיֵּיהֶם שֶׁל צַדִּיקִים לִפְנֵי הַמָּקוֹם בָּעוֹלָם הַזֶּה וְלָעוֹלָם הַבָּא.
“Sarah’s lifetime was one hundred years and twenty years and seven years, the years of the life of Sarah” (Genesis 23:1).
“Sarah’s lifetime was one hundred years.” “The Lord knows the days of the faultless; their inheritance will last forever” (Psalms 37:18) – just as they are faultless, so their years are faultless: When twenty years old she was like a seven year old girl regarding beauty, and when a hundred years old she was like a twenty year old regarding sin.1Only from the age of twenty is one held accountable for those sins that are punishable by heavenly action.
Another matter, “the Lord knows the days of the faultless [temimim]” – this refers to Sarah, who was faultless in her actions. Rabbi Yoḥanan said: Like a calf without blemish [temima]. “Their inheritance will last forever,” as it is stated: “Sarah’s lifetime was” – why was it necessary to say: “The years of the life of Sarah” at the end? It is to tell you that the lives of the righteous are beloved before the Omnipresent in this world and in the World to Come.2The words “life of Sarah” are repeated to indicate that she in fact had two lives – one in this world and one in the World to Come.
וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ (קהלת א, ה), אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא וְכִי אֵין אָנוּ יוֹדְעִין שֶׁזָּרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ, אֶלָא עַד שֶׁלֹא יַשְׁקִיעַ הַקָּדוֹשׁ בָּרוּךְ הוּא שִׁמְּשׁוֹ שֶׁל צַדִּיק הוּא מַזְרִיחַ שִׁמְשׁוֹ שֶׁל צַדִּיק חֲבֵרוֹ, יוֹם שֶׁמֵּת רַבִּי עֲקִיבָא נוֹלַד רַבֵּנוּ, וְקָרְאוּ עָלָיו וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ. יוֹם שֶׁמֵּת רַבֵּנוּ נוֹלַד רַב אָדָא בַּר אַהֲבָה, וְקָרְאוּ עָלָיו וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ. יוֹם שֶׁמֵּת רַב אָדָא בַּר אַהֲבָה נוֹלַד רַבִּי אָבוּן, וְקָרְאוּ עָלָיו וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ. יוֹם שֶׁמֵת רַבִּי אָבוּן נוֹלַד רַבִּי אָבוּן בְּרֵיהּ, יוֹם שֶׁמֵּת רַבִּי אָבוּן נוֹלַד אַבָּא הוֹשַׁעְיָה אִישׁ טְרִיָּא, יוֹם שֶׁמֵּת אַבָּא הוֹשַׁעְיָה, נוֹלַד רַבִּי הוֹשַׁעְיָה, וְקָרְאוּ עָלָיו וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ. עַד שֶׁלֹא הִשְׁקִיעַ שִׁמְשׁוֹ שֶׁל משֶׁה הִזְרִיחַ שִׁמְשׁוֹ שֶׁל יְהוֹשֻׁעַ, שֶׁנֶּאֱמַר (במדבר כז, יח): וַיֹּאמֶר ה' אֶל משֶׁה קַח לְךָ אֶת יְהוֹשֻׁעַ בִּן נוּן. עַד שֶׁלֹא שָׁקְעָה שִׁמְשׁוֹ שֶׁל יְהוֹשֻׁעַ זָרְחָה שִׁמְשׁוֹ שֶׁל עָתְנִיאֵל בֶּן קְנַז, שֶׁנֶּאֱמַר (יהושע טו, יז): וַיִּלְכְּדָהּ עָתְנִיאֵל בֶּן קְנַז. עַד שֶׁלֹא שָׁקְעָה שִׁמְשׁוֹ שֶׁל עֵלִי זָרְחָה שִׁמְשׁוֹ שֶׁל שְׁמוּאֵל (שמואל א ג, ג): וְנֵר אֱלֹהִים טֶרֶם יִכְבֶּה וּשְׁמוּאֵל שֹׁכֵב בְּהֵיכַל ה', אָמַר רַבִּי יוֹחָנָן כַּהֲדָא עֶגְלְתָא תְּמִימְתָא. עַד שֶׁלֹא הִשְׁקִיעַ הַקָּדוֹשׁ בָּרוּךְ הוּא שִׁמְשָׁהּ שֶׁל שָׂרָה הִזְרִיחַ שִׁמְשָׁהּ שֶׁל רִבְקָה, בַּתְּחִלָּה (בראשית כב, כ): הִנֵּה יָלְדָה מִלְכָּה גַּם הִוא בָּנִים, וְאַחַר כָּךְ וַיִּהְיוּ חַיֵּי שָׂרָה מֵאָה שָׁנָה.
“The sun rises and the sun sets” (Ecclesiastes 1:5) – Rabbi Abba bar Kahana said: Do we not know that the sun rises and the sun sets? The meaning is, however, that before the Holy One blessed be He causes the sun of a righteous person to set, he causes the sun of his righteous counterpart to rise. The day that Rabbi Akiva died, Rabbeinu [Yehuda HaNasi] was born, and they applied this verse in his regard: “The sun rises and the sun sets.” On the day that Rabbeinu died, Rav Ada bar Ahava was born, and they applied this verse in his regard: “The sun rises and the sun sets.” On the day that Rav Ada bar Ahava died, Rabbi Avun was born, and they applied this verse in his regard: “The sun rises and the sun sets.” On the day that Rabbi Avun died, his son Rabbi Avun was born. On the day that Rabbi Avun died, Abba Hoshaya of Teriya was born. On the day Abba Hoshaya died, Rabbi Hoshaya was born, and they applied this verse in his regard: “The sun rises and the sun sets.”
Before He caused Moses’ sun to set, He caused Joshua’s sun to rise, as it is stated: “The Lord said to Moses: Take you Joshua, the son of Nun […and lay your hands upon him]” (Numbers 27:18). Before Joshua’s sun set, the sun of Otniel ben Kenaz rose,3Otniel was the first of the Judges, (as the leaders of Israel were called after Joshua’s death). as it is stated: “Otniel son of Kenaz…captured it”4Otniel captured Kiryat Sefer while Joshua was still alive. (Joshua 15:17). Before Eli’s sun set, Samuel’s sun rose: “The lamp of God was not yet extinguished, and Samuel was lying in the Sanctuary of the Lord” (I Samuel 3:3).5This is interpreted here as a metaphor: Before the life of Eli, the priest of God, was “extinguished,” Samuel was already in place to act as spiritual leader in the Sanctuary. Rabbi Yoḥanan said: Like a calf without blemish.6This sentence is an error and should be deleted (Yefe Toar). Before the Holy One blessed be He caused Sarah’s sun to set, Rebecca’s sun rose. First, “behold, Milka, she too has borne children” (Genesis 22:20),7One of Milka’s descendants listed there is Rebecca. and only then: “Sarah’s lifetime was one hundred years….”
רַבִּי עֲקִיבָא הָיָה יוֹשֵׁב וְדוֹרֵשׁ וְהַצִּבּוּר מִתְנַמְנֵם בִּקֵּשׁ לְעוֹרְרָן אָמַר מָה רָאֲתָה אֶסְתֵּר שֶׁתִּמְלֹךְ עַל שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה, אֶלָּא תָּבוֹא אֶסְתֵּר שֶׁהָיְתָה בַּת בִּתָּהּ שֶׁל שָׂרָה שֶׁחָיְתָה מֵאָה וְעֶשְׂרִים וָשֶׁבַע וְתִמְלֹךְ עַל מֵאָה וְעֶשְׂרִים וְשֶׁבַע מְדִינוֹת.
Rabbi Akiva was once sitting and lecturing and the audience began to doze off. He sought to rouse them. He said: ‘Why was Esther seen fit to reign over one hundred and twenty-seven provinces?8See Esther 1:1. The explanation is: Let Esther, who was a descendant of Sarah, who lived one hundred and twenty-seven years, come and reign over one hundred and twenty-seven provinces.’
וַתָּמָת שָׂרָה בְּקִרְיַת אַרְבַּע (בראשית כג, ב), אַרְבָּעָה שֵׁמוֹת נִקְרְאוּ לָהּ, אֶשְׁכּוֹל וּמַמְרֵא, קִרְיַת אַרְבַּע, חֶבְרוֹן. וְלָמָּה הוּא קוֹרֵא אוֹתָהּ קִרְיַת אַרְבַּע, שֶׁדָּרוּ בָהּ אַרְבָּעָה צַדִּיקִים, עָנֵר, אֶשְׁכּוֹל וּמַמְרֵא, אַבְרָהָם. וְנִמּוֹלוּ בָּהּ אַרְבָּעָה צַדִּיקִים, אַבְרָהָם, עָנֵר, אֶשְׁכּוֹל וּמַמְרֵא. דָּבָר אַחֵר, קִרְיַת אַרְבַּע, שֶׁנִּקְבְּרוּ בָהּ אַרְבָּעָה צַדִּיקִים אֲבוֹת הָעוֹלָם, אָדָם הָרִאשׁוֹן, אַבְרָהָם, יִצְחָק וְיַעֲקֹב. דָּבָר אַחֵר, שֶׁנִּקְבְּרוּ בָהּ אַרְבַּע אִמָּהוֹת, חַוָּה וְשָׂרָה וְרִבְקָה וְלֵאָה. וְעַל שֵׁם בְּעָלֶיהָ שֶׁהֵן אַרְבָּעָה, עֲנָק וּשְׁלשֶׁת בָּנָיו. אָמַר רַבִּי עֲזַרְיָה שֶׁמִּשָּׁם יָצָא אָבִינוּ אַבְרָהָם שֶׁרָדַף אַחֲרֵי אַרְבַּע מַלְכֻיּוֹת קוֹזְמוֹקְרָטוֹרִין שֶׁהוּא עוֹלֶה בִּקְרֶנָסִין שֶׁל אַרְבָּעָה, בַּתְּחִלָּה לִיהוּדָה, וְאַחַר כָּךְ לְכָלֵב, וְאַחַר כָּךְ לַלְוִיִּם, וְאַחַר כָּךְ לַכֹּהֲנִים. וְהוּא אֶחָד מֵאַרְבָּעָה מְקוֹמוֹת מְגֻנִּים שֶׁבְּאֶרֶץ יִשְׂרָאֵל, וְאֵלּוּ הֵן, רַבִּי יִצְחָק וְרַבָּנָן, רַבִּי יִצְחָק אָמַר, דּוֹר וְנָפַת דּוֹר, תִּמְנַת סֶרַח וְחֶבְרוֹן. וְרַבָּנָן אָמְרֵי, דַּנָּה וְקִרְיַת סַנָּה וְתִמְנַת סֶרַח וְחֶבְרוֹן,
“Sarah died in Kiryat Arba, which is Hebron, in the land of Canaan; Abraham came to lament for Sarah, and to weep for her” (Genesis 23:2).
“Sarah died in Kiryat Arba” – it was called by four names: Eshkol,9See Numbers 13:22–24. Mamre,10See Genesis 13:18. Kiryat Arba, Hebron.
Why does it [the Torah] call it Kiryat Arba? It is because four [arba’a] righteous men resided there: Aner, Eshkol and Mamre, and Abraham, and four righteous men were circumcised there: Abraham, Aner, Eshkol, and Mamre. Alternatively, it is because four righteous men, patriarchs of the world, were buried there: Adam the first man, Abraham, Isaac, and Jacob. Alternatively, it is because four matriarchs are buried there: Eve, Sarah, Rebecca, and Leah. And [it is called this also] after its lords, who numbered four, the giant and his three sons.11See Joshua 15:14.
Rabbi Azarya said: It is [so named] because it was from there that our patriarch Abraham departed when he pursued [the armies of] the four kingdoms, who were world leaders.12See Genesis chapter 14. It is [so named also] because it fell by lottery to four parties: Initially to Judah, then to Caleb, then to the Levites, and then to the priests.13See Joshua 15:13, 21:10–11, 21:13.
Also, it is one of the four undesirable places in the Land of Israel. What were they? Rabbi Yitzḥak and the Rabbis, Rabbi Yitzḥak said: Dor, the Dor District, Timnat Seraḥ, and Hebron. The Rabbis say: Dana, Kiryat Sana, Timnat Seraḥ, and Hebron.
וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה (בראשית כג, ב), מֵהֵיכָן בָּא, רַבִּי לֵוִי אָמַר מִקְבוּרָתוֹ שֶׁל תֶּרַח לְשָׂרָה בָּא, אָמַר לוֹ רַבִּי יוֹסֵי וַהֲלוֹא קְבוּרָתוֹ שֶׁל תֶּרַח קָדְמָה לִקְבוּרָתָהּ שֶׁל שָׂרָה שְׁתֵּי שָׁנִים, אֶלָּא מֵהֵיכָן בָּא מֵהַר הַמּוֹרִיָּה, וּמֵתָה שָׂרָה מֵאוֹתוֹ צַעַר, לְפִיכָךְ נִסְמְכָה עֲקֵדָה לְוַיִּהְיוּ חַיֵּי שָׂרָה.
“Abraham came to lament for Sarah, and to weep for her” – from where did he come? Rabbi Levi said: He came from Teraḥ’s burial to [that of] Sarah. Rabbi Yosei said to him: But is it not so that Teraḥ’s burial preceded Sarah’s burial by two years?14Teraḥ died when Abraham was one hundred thirty-five years old (see Genesis 11:26 and 11:32), and Sarah died when he was one hundred thirty-seven years old (see Genesis 17:17). Rather, from where did he come? From Mount Moriah.15Where the binding of Isaac had taken place. Sarah died as a result of grief over that incident. That is why the binding [of Isaac] is juxtaposed to “Sarah’s lifetime was.”
וַיָּקָם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ (בראשית כג, ג), מְלַמֵּד שֶׁהָיָה רוֹאֶה מַלְאַךְ הַמָּוֶת מַתְּרִיס כְּנֶגְדוֹ. אָמַר רַבִּי יוֹחָנָן מִן הָן תְּנֵינַן, מִי שֶׁמֵּתוֹ מוּטָל לְפָנָיו פָּטוּר מִקְּרִיאַת שְׁמַע וּמִן הַתְּפִלָּה וּמִן הַתְּפִלִּין וּמִכָּל מִצְווֹת שֶׁבַּתּוֹרָה, מִן הָכָא, וַיָּקָם וַיְדַבֵּר. (בראשית כג, ד): גֵּר וְתוֹשָׁב, גֵּר דַּיָּר. תּוֹשָׁב מָארֵי בֵיתָא, אִם רְצִיתֶם גֵּר, וְאִם לָאו מָארֵי בֵיתָא, שֶׁכָּךְ אָמַר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית טו, יח): לְזַרְעֲךָ נָתַתִּי אֶת הָאָרֶץ הַזֹּאת. (בראשית כג, ד): תְּנוּ לִי אֲחֻזַּת קֶבֶר עִמָּכֶם וְאֶקְבְּרָה מֵתִי מִלְּפָנָי, אֵינִי מְבַקֵּשׁ מִכֶּם אֶלָּא מֵת אֶחָד, שֶׁנֶּאֱמַר: תְּנוּ לִי אֲחֻזַּת קֶבֶר. (בראשית כג, ה ו): וַיַּעֲנוּ בְנֵי חֵת אֶת אַבְרָהָם וגו' שְׁמָעֵנוּ אֲדֹנִי וגו', מֶלֶךְ אַתְּ עָלֵינוּ, נָשִׂיא אַתְּ עָלֵינוּ, אֱלוֹהַּ אַתְּ עָלֵינוּ. אָמַר לָהֶם אַל יֶחְסַר הָעוֹלָם מַלְכּוֹ, וְאַל יֶחְסַר הָעוֹלָם אֱלֹהוֹ. (בראשית כג, ו): בְּמִבְחַר קְבָרֵינוּ, בַּמִּבְחָר שֶׁבִּקְבָרֵינוּ, קְבֹר אֶת מֵתֶךָ, מֵתִים הַרְבֵּה. (בראשית כג, יב): וַיִּשְׁתַּחוּ אַבְרָהָם לִפְנֵי עַם הָאָרֶץ, מִכָּאן שֶׁמּוֹדִים עַל בְּשׂוֹרָה טוֹבָה.
“Abraham arose from before his dead, and he spoke to the children of Ḥet, saying” (Genesis 23:3).
“Abraham arose from before his dead” – this teaches16The verse can also be translated: “Abraham arose from before death.” The angel of death was intimidating him and urging him to bury Sarah promptly. that he saw the angel of death provoking him.
Rabbi Yoḥanan said: From where is it derived what we learn in a mishna: One whose dead one [a deceased relative] is lying before him17That is, he is charged with burying the body. is exempt from the recitation of Shema, from prayer, and from wearing phylacteries, as well as all mitzvot in the Torah?18Mishna Berakhot 3:1. It is from here: “[Abraham] arose…and he spoke.”19He did not engage in any other activity prior to his burying his dead.
“I am a sojourner and a resident among you: give me a burial plot with you, and I will bury my dead from before me” (Genesis 23:4).
“A sojourner [ger] and a resident”; ger means one who dwells as a tenant; toshav means a landlord. [Abraham was saying:] ‘If you prefer, I will act as a tenant,20Humbly beseeching your permission to bury Sarah. but if not, I will act as a landlord,21And take it without your consent. as this is what the Holy One blessed be He has said to me: “To your descendants I have given this land”’ (Genesis 15:18).
“Give me a burial plot with you, and I will bury my dead from before me” – I am requesting [a plot] for only one dead person, as it is stated: “Give me a burial plot with you, [and I will bury my dead].”
“The children of Ḥet answered Abraham, saying to him” (Genesis 23:5).
“Hear us, my lord: you are a prince of God in our midst, in our choicest graves bury your dead; none of us shall withhold his grave from you, from burying your dead” (Genesis 23:6).
“The children of Ḥet answered Abraham…Hear us, my lord…” – you are king over us, you are prince over us, you are like a god to us. He said to them: ‘Let the world not fail to accept its true King, let the world not fail to accept its true God.’
“In our choicest graves” – in the choicest one of our many graves.
“Bury your dead” – many dead.22Although Abraham had requested a single grave site, for Sarah, the children of Ḥet offered him a site for many burials.
“Abraham prostrated himself before the people of the land, the children of Ḥet” (Genesis 23:7.
“Abraham prostrated himself before the people of the land”23The verse does not say that Abraham bowed “to” the people, but that he bowed “before” them. He bowed to God in their presence, giving thanks for his good fortune in obtaining the permission he had sought. – from here we learn that one should give thanks [to God] over hearing good tidings.
וַיְדַבֵּר אִתָּם לֵאמֹר אִם יֵשׁ אֶת נַפְשְׁכֶם (בראשית כג, ח), פְּגָעוּנִי לִי, סַרְסְרוּנִי לִי, וְאִם לָאו צַלּוּ לִי עִילָוֵיהּ. (בראשית כג, י): וְעֶפְרוֹן ישֵׁב בְּתוֹךְ בְּנֵי חֵת, רַבִּי יִצְחָק אָמַר יָשַׁב כְּתִיב, אוֹתוֹ הַיּוֹם מִנּוּ אוֹתוֹ אַרְכוּסְטַרְטִיגוֹס, דְּלָא יְהֵא בַּר נָשׁ רַב זָבֵין מִן בַּר נָשׁ זְעֵיר. (בראשית כג, י): וַיַּעַן עֶפְרוֹן הַחִתִּי אֶת אַבְרָהָם בְּאָזְנֵי בְנֵי חֵת, אָמַר רַבִּי פִּינְחָס מְלַמֵּד שֶׁנָּעֲלוּ דַּלְתוֹתֵיהֶן וְהָלְכוּ לִגְמֹל חֲסָדִים לְאַבְרָהָם. (בראשית, יא טו): לֹא אֲדֹנִי שְׁמָעֵנִי הַשָּׂדֶה נָתַתִּי לָךְ וְהַמְּעָרָה וגו' אֲדֹנִי שְׁמָעֵנִי אֶרֶץ אַרְבַּע מֵאֹת שֶׁקֶל כֶּסֶף, אָמַר רַבִּי חֲנִינָא כָּל שְׁקָלִים הָאֲמוּרִים בַּתּוֹרָה סְלָעִים, וּבַנְּבִיאִים לִיטְרִין, בַּכְּתוּבִים קַנְטָרִין. רַבִּי יוּדָן אָמַר חוּץ מִשִּׁקְלֵי עֶפְרוֹן שֶׁהָיוּ קַנְטָרִין, הֲדָא הוּא דִכְתִיב (משלי כח, כב): נִבְהָל לַהוֹן אִישׁ רַע עָיִן וְלֹא יֵדַע כִּי חֶסֶר יְבֹאֶנּוּ. נִבְהָל לַהוֹן אִישׁ רַע עָיִן, זֶה עֶפְרוֹן, שֶׁהִכְנִיס עַיִן רָע בְּמָמוֹנוֹ שֶׁל צַדִּיק. וְלֹא יֵדַע כִּי חֶסֶר יְבֹאֶנּוּ, שֶׁחִסְּרַתּוֹ הַתּוֹרָה וָא"ו, הֲדָא הוּא דִכְתִיב (בראשית כג, טז): וַיִּשְׁמַע אַבְרָהָם אֶל עֶפְרוֹן וַיִּשְׁקֹל אַבְרָהָם לְעֶפְרֹן, עֶפְרֹן כְּתִיב חָסֵר וָא"ו. (בראשית כג, טז): אַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף עֹבֵר לַסֹּחֵר, רַבִּי אַבָּא בַּר בִּיזְנָא אָמַר פְּרַגְמַטְיָא נְפָק.
“He spoke with them, saying: If you are willing to bury my dead from before me, heed me, and intercede for me with Ephron, son of Tzoḥar” (Genesis 23:8).
“He spoke with them, saying: If you are willing…[intercede [pigu] for me]” – prevail upon him for me, mediate on my behalf; and if that is not [sufficient], entreat him on my behalf.24The word pigu can connote all of these meanings.
“Ephron was sitting among the children of Ḥet and Ephron the Hittite answered Abraham in the hearing of the children of Ḥet, of all those coming to his city gate, saying” (Genesis 23:10).
“Ephron was sitting [yoshev] among the children of Ḥet” – Rabbi Yitzḥak said: Yashav is written;25Yoshev, “was sitting,” is usually spelled with a vav, but here the vav is missing, so that the word could be read yashav, “he sat.” If the verse is saying that “he sat,” it means that at that point in the narrative he sat down among the children of Ḥet, meaning that he assumed a position of honor among them. on that day they appointed him chief officer [over them], so that there would not be [a situation in which] a person of great stature [Abraham] would be purchasing from a person of low stature.
“Ephron the Hittite answered Abraham in the hearing of the children of Ḥet, [of all those coming to his city gate]”26The implication is that all the people of the city were present. – Rabbi Pinḥas said: This teaches that they all locked their doors and went out to show kindness towards Abraham [by attending Sarah’s funeral].
“No, my lord, heed me; the field I have given to you, and the cave that is in it, I have given it to you; before the eyes of my people I have given it to you; bury your dead” (Genesis 23:11).
“He spoke to Ephron in the hearing of the people of the land, saying: But if you please, hear me: I will give the price of the field; take it from me, and I will bury my dead there” (Genesis 23:13).
“And Ephron answered Abraham, saying unto him” (Genesis 23:14).
“My lord, heed me: Land worth four hundred shekels of silver, between me and you, what is it? Bury your dead” (Genesis 23:15).
“Abraham heeded Ephron, and Abraham weighed for Ephron the silver that he spoke in the hearing of the children of Ḥet, four hundred shekels of silver, in the currency of merchants” (Genesis 23:16).
“No, my lord, heed me; the field I have given to you, and the cave…My lord, heed me: Land worth four hundred shekels of silver” – Rabbi Ḥanina said: All the shekels that are stated in the Torah refer to sela’im; in the Prophets, litrin;27A litra being equal to twenty-five sela’im. and in the Writings, centenaria.28A centenarium being equal to one hundred sela’im. Rabbi Yudan said: The exception is the shekels of Ephron, which were centenaria. That is what is written: “A greedy man rushes after wealth, and he does not know that diminishment will befall him” (Proverbs 28:22). “A greedy man rushes after wealth” – this refers to Ephron, who cast a greedy eye upon the wealth of the righteous man [Abraham].29By demanding an exorbitant price for his field. “And he does not know that diminishment will befall him” – as the Torah diminished the letter vav from him.30Throughout the narrative, Ephron’s name is written with a vav, but here, where he overprices his field, his name is spelled without the vav. Thus, because of his greediness, diminishment befell him. That is what is written: “Abraham heeded Ephron and Abraham weighed for Ephron [the silver…]” – Ephron is written without a vav.
“Four hundred shekels of silver, in the currency of merchants” – Rabbi Abba bar Bizna said: It was usable for all merchandise.31Abraham gave the highest quality of coin, acceptable to all merchants for all kinds of merchandise.
וַיָּקָם שְׂדֵה עֶפְרוֹן (בראשית כג, יז), דַּהֲוַת נְפִילָה וְקָמַת. דַּהֲוַת דְּבַר אֵינַשׁ זְעֵיר, וְאִתְעֲבִידַת לְבַר נָשׁ רַב. שְׂדֵה עֶפְרוֹן אֲשֶׁר בַּמַּכְפֵּלָה, מְלַמֵּד שֶׁנִּכְפְּלוּ בְּעֵינֵי כָּל אֶחָד וְאֶחָד, שֶׁכָּל מִי שֶׁהוּא קָבוּר בְּתוֹכָהּ, בָּטוּחַ שֶׁשְּׂכָרוֹ כָּפוּל וּמְכֻפָּל. אָמַר רַבִּי אַבָּהוּ שֶׁכָּפַף הַקָּדוֹשׁ בָּרוּךְ הוּא קוֹמָתוֹ שֶׁל אָדָם הָרִאשׁוֹן וּקְבָרוֹ בְּתוֹכָהּ. (בראשית כג, יז): הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר בּוֹ וגו', אָמַר רַבִּי מִנַּיִן תְּנֵינַן הַמּוֹכֵר אֶת שָׂדֵהוּ צָרִיךְ לִכְתֹּב אֶת שָׂדֵהוּ וְאֶת סִימָנֶיהָ, מֵהָכָא הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר בּוֹ וְכָל הָעֵץ אֲשֶׁר בַּשָּׂדֶה אֲשֶׁר בְּכָל גְּבֻלוֹ סָבִיב לְאַבְרָהָם לְמִקְנָה לְעֵינֵי בְנֵי חֵת, אָמַר רַבִּי אֶלְעָזָר כַּמָּה דְּיוֹת מִשְׁתַּפְּכוֹת, כַּמָּה קוּלְמוֹסִין מִשְׁתַּבְּרִין, כְּדֵי לִכְתֹּב בְּנֵי חֵת. עֲשָׂרָה פְּעָמִים כְּתִיב בְּנֵי חֵת, בְּנֵי חֵת, עֲשָׂרָה כְּנֶגֶד עֲשֶׂרֶת הַדִּבְּרוֹת, לְלַמֶּדְךָ שֶׁכָּל מִי שֶׁהוּא מְבָרֵר מִקְחוֹ שֶׁל צַדִּיק, כְּאִלּוּ מְקַיֵּם עֲשֶׂרֶת הַדִּבְּרוֹת. אָמַר רַבִּי יוּדָן חֲמִשָּׁה פְּעָמִים כָּתוּב בְּנֵי בַרְזִלַּי, כְּנֶגֶד חֲמִשָּׁה סִפְרֵי תּוֹרָה, לְלַמֶּדְךָ שֶׁכָּל מִי שֶׁהוּא מַאֲכִיל פְּרוּסָה לַצַּדִּיק, כְּאִלּוּ הוּא מְקַיֵּם חֲמִשָּׁה סִפְרֵי תּוֹרָה.
“The field of Ephron that was in Makhpela that was before Mamre, the field and the cave that was in it, and every tree that was in the field, that was within its border all around, were established” (Genesis 23:17).
“As possession for Abraham before the children of Ḥet, of all coming to his city gate” (Genesis 23:18).
“The field of Ephron…were established [vayakam]” – it had been lowly and was now elevated [vekamat], as it had belonged to an insignificant person and now it became that of a great person.
“The field of Ephron that was in Makhpela” – this teaches that it doubled [nikhpelu] in value in the eyes of everyone,32After Abraham acquired it. and that anyone who is buried in it can be certain that his reward is doubled [kaful].33Due to its great sanctity. Rabbi Abahu said: It is because the Holy One blessed be He folded up [kafaf] the [great] height of Adam the first man34See Bereshit Rabba 12:6. and buried him in it [the Cave of Makhpela].
“The field and the cave that was in it…” – Rabbi [Yehuda HaNasi] said: From where is it derived what we learned: One who sells his field must write down the field and its [specific] border markers? It is from here: “The field and the cave that was in it, and every tree that was in the field that was within its border all around, as possession for Abraham before the children of Ḥet.”
Rabbi Elazar said: How many inkwells are emptied, how many quills are broken in order to write “the sons of Ḥet”?35It is repeated so frequently that it must use a good deal of ink and many pens to write it when a scribe writes a Torah. “The sons of Ḥet” is repeated ten times, corresponding to the Ten Commandments, to teach you that anyone who endorses the transaction of a righteous man, it is as though he fulfilled the Ten Commandments.
Rabbi Yudan said: “The sons of Barzilai” is written five times,36In I Kings chapter 2. corresponding to the five books of the Torah, to teach you that anyone who feeds a slice of bread to a righteous man,37As Barzilai fed David (see II Samuel 17:27). it is as though he fulfilled the five books of the Torah.
וְאַחֲרֵי כֵן קָבַר אַבְרָהָם (בראשית כג, יט), הֲדָא הוּא דִכְתִיב (משלי כא, כא): רֹדֵף צְדָקָה וָחֶסֶד יִמְצָא חַיִּים צְדָקָה וְכָבוֹד. רֹדֵף צְדָקָה, זֶה אַבְרָהָם, שֶׁנֶּאֱמַר (בראשית יח, יט): וְשָׁמְרוּ דֶּרֶךְ ה' לַעֲשׂוֹת צְדָקָה. וָחֶסֶד, שֶׁגָּמַל חֶסֶד לְשָׂרָה. יִמְצָא חַיִּים, (בראשית כה, ז): וּשְׁנֵי חַיֵּי אַבְרָהָם מֵאַת שָׁנָה וְשִׁבְעִים שָׁנָה וַחֲמִשָּׁה שָׁנִים. צְדָקָה וְכָבוֹד, אָמַר רַבִּי שְׁמוּאֵל בַּר יִצְחָק, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי אֻמָּנוּתִי גּוֹמֵל חֲסָדִים, תָּפַשְׂתָּ אֻמָּנוּתִי בּוֹא לְבשׁ לְבוּשִׁי (בראשית כד, א): וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים.
“Then, Abraham buried Sarah his wife in the cave of the field of Makhpela opposite Mamre, which is Hebron, in the land of Canaan” (Genesis 23:19).
“Then, Abraham buried” – that is what is written: “One who pursues righteousness and kindness will find life, righteousness, and honor” (Proverbs 21:21). “One who pursues righteousness” – this refers to Abraham, as it is written [of him]: “[For I love him, so that he will command his children and his household after him,] that they observe the way of the Lord to perform righteousness” (Genesis 18:19). “And kindness” – as he performed an act of kindness for Sarah.38By buying her a burial plot. “Will find life” – “The years of Abraham's life that he lived, one hundred and seventy-five years” (Genesis 25:7). “Righteousness, and honor” – Rabbi Shmuel bar Yitzḥak said: The Holy One blessed be He said to him: ‘My craft is performing kindness. You have adopted My craft, now come and don My garment:’39Share the honor of a description that is used for Me. “Abraham was old, advanced in years” (Genesis 24:1).40God is referred to as “the one of ancient days” (Daniel 7:9).