An Unbelievable Vort from the Shem MiShmuel
This week’s parsha begins with Avraham’s efforts to purchase a burial plot for Sorah. Even though he paid Ephron 400 silver shekels for the land, the transaction still seems to contain an element of deception. The Zohar HaKadosh (Vol. 1 128a) makes clear that Avraham knew that the property he was purchasing was also the burial place of Adam and Chavah, which increased its value immensely, while Ephron was unaware of this fact and therefore agreed to sell it for far less than its true worth. How could the righteous Avraham take advantage of Ephron by withholding this critical information from him?
The Shem MiShmuel explains this episode based on a fascinating halachic ruling quoted by the Hagahos Ashri (Bava Metzia 2:9), who records that a Jew once purchased lead from a non-Jew to cover his roof. After buying it, the Jew changed his mind and decided not to use it, and instead he sold it to another Jew. The second Jew discovered that in reality, it was not lead but silver covered with a thin layer of lead, in which case it was worth far more than the price he paid for it. What is the law in this case? Is the second Jew obligated to pay the first Jew for the full value of the silver?
The Hagahos Ashri quotes Rav Eliezer of Metz, known for his work Sefer Yereim, as ruling that in this case, the first Jew was unaware of the true value of his purchase and never intended to acquire the silver. Because he believed that he was buying lead, he never acquired the silver, and since it did not belong to him, the second Jew was permitted to keep it and was not obligated to pay for its additional value, and he adds that Rabbeinu Tam agreed with this ruling.
The Shem MiShmuel uses this ruling to explain Avraham’s conduct with Ephron. Ephron viewed his property as an ordinary field with a cave, and he was completely oblivious to its true spiritual value. Therefore, all he owned was a field with a cave, which was worth 400 shekels, and as such, there was no deception involved in the transaction, in which Avraham paid Ephron the fair value for what he owned.
Rav Gedaliah Schorr extends Rav Eliezer of Metz’s ruling to Torah study. The Mishnah in Pirkei Avos (6:2) teaches that any person who engages in Torah study becomes elevated as a result of the numerous spiritual qualities that the Torah imbues in a person. In light of Rav Eliezer’s opinion that if a person does not recognize an object’s true value, he never takes possession of it, Rav Schorr explains that a person who studies Torah for years but does not truly appreciate its holiness and greatness will not merit acquiring its virtues, just as the person who thought he was buying lead did not acquire the silver, and just like Ephron was unaware of the spiritual elements of his property and did not own them. Rav Eliezer’s principle teaches us that the elevation and spiritual growth that a person merits through his own Torah study is directly proportional to the greatness that he ascribes to the Torah.
The Shem MiShmuel’s justification for Avraham’s conduct is expressed by the Zohar HaKadosh (Vol. 1 127b), which records that Avraham was chasing one of his cattle and followed it into a cave to which it fled. When Avraham entered the cave, he saw a tremendous light, but Ephron never noticed anything unusual, and to him the cave appeared enshrouded in darkness. The Zohar explains that this is because אין כל דבר נתגלה אלא לבעליו – objects are only revealed to their true owners.
Rav Elimelech Reznik derives a practical lesson from this concept. He explains that sometimes a person experiences an epiphany in recognizing a certain project that should be undertaken. Based on Chazal’s teaching that אין כל דבר נתגלה אלא לבעליו, the person must understand that this insight was specifically revealed to him as an indication that this is part of his responsibility and unique mission, and if he passes up the opportunity, he is missing out on an essential part of his life’s work. (R’ Ozer Alport)
The Big Rush
ואבוא היום אל העין “I came today to the spring.” (Bereishis 24:42)
Rashi comments, “Today I embarked, and today I arrived.” This teaches us that, “kaftzah lo ha’aretz, the earth contracted for him, allowing for his journey to be miraculously shortened.” Apparently, it was critical to seal the match that day since Hashem had caused a miracle to occur in order to bring both sides together in the most expeditious manner. Rav Shlomah Levenstein, offers a practical reason for Eliezer’s hastened arrival: A shidduch was presented to the distinguished rav of a community regarding his son: the daughter of a wealthy businessman who lived in a different city. The prospective father-in-law had promised to support the young couple for as long as necessary, thus ensuring that the young man would be able to fully devote himself to Torah study without material concerns. The rav agreed in principle to the match. He and his son left the very next day to meet the potential kallah and speak to her parents.
That night they stopped at an inn not far from their destination. The rav started a conversation with the innkeeper, wondering if he knew, or had business dealings with the wealthy man whose daughter was proposed to his son. “Yes, I know him. I will say one thing; when I shake hands with him, afterward I count my fingers. He is slippery and conniving; he cannot be trusted. He does not know the meaning of giving one’s word. He swindles and cheats at will. I would stay away from him at all costs.” Clearly, when the father and son heard this, they made an about- face for home. This shidduch was not going to occur.
During their return trip home, the rav said to his son, “I now understand why it was critical that Eliezer and Yitzchak Avinu experience kefitzas ha’derech. Otherwise, Yitzchak would never have married Rivkah Imeinu! Imagine, they would stop at an inn for the night, and strike up a conversation with whomever they would meet. The conversation would immediately proceed to Lavan and Besuel, whom they were about to meet. We know what they would say, “Lavan? He is a scoundrel of the lowest order. Lavan means white. The only thing ‘white’ about him is his name. A swindler and a thief who is no better than Besuel, the father who raised him.” When Eliezer and Yitzchak would hear such terrible information concerning the would-be-mechutanim, the shidduch would be off! Hashem had to contract the land so that they would arrive quickly and not meet anyone along the way. (Peninim on the Torah)
Showing Sensitivity to Others
ותאמר שתה וגם גמליך אשקה And she said, “Drink, and I will even water your camels.” (Bereishis 24:46)
Rivkah is lauded for her incredible sensitivity and kindness in offering water to Eliezer. This was the finishing touch upon which her selection to be Yitzchak Avinu’s wife was predicated. Imagine, someone has been wearily trudging through the sunbaked wilderness. His throat is parched; he is sweating profusely. He badly needs water. Would the person who reaches out to him with a jug of water be considered especially kind or, simply a decent human being?
