בראשית פרק כג, טז וַיִּשְׁקֹל אַבְרָהָם לְעֶפְרֹן אֶת-הַכֶּסֶף
Efron sought money and did not know that he would come to a long-term loss. In this verse the Torah removes a letter Vav from his name. Why does the Torah allude to the loss to Efron with this letter?
The basis of belief in HaShem is to believe in the six particular manifestations of HaShem, that He rules in the four directions, above and below. Whereas, the pursuit of riches brings one to a loss of faith (for example, the spoils from the Egyptians at the Sea led to the Golden Calf). Efron in his pursuit of wealth, lost sight of belief in HaShem that rules in the six directions, and thus, lost his Vav. This is further alluded to in the name of Efron (without the Vav) has a numerical value of 400, indicating that the עין רע (also numeric value of 400) now directed him, and thus, sold the cave for 400 shekel.
Side note: the luchos were a cube, with six sides and the length and width of six t’fachim. Plus, the preferable method is for each column of the Sefer Torah to begin with the letter Vav.
בראשית פרק כד, א וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וה' ברך את אברהם בכל
Avrohom aged naturally due to his years like all people. And the Torah emphasis the reason by adding an additional blessing that HaShem blessed him with everything, that he was not lacking anything in this world. Therefore, both, aging and full blessing, are mentioned in this verse to tell us that they are connected concepts.
בראשית פרק כד, י וַיֵּלֶךְ וְכָל-טוּב אֲדֹנָיו בְּיָדוֹ
Rashi says that Avrohom wrote a gift document to Yitzchak. The Targum Yerushalmi and Medrosh Rabbah say he wrote a דייתיקא, which is a document of declaration prior to one’s imminent death. Rashi (who said it was a gift document) might be explained that Avrohom did not appear to be near death, and even more, that afterwards he married again and had more children.
Some Medroshim mention that until Yaacov, no one had a protracted sickness. Everyone had a sudden death (some infer that one sneezed and the neshama left, which is why we have a custom to bless someone when they sneeze) without a prior sickness.
However, other Medrashim say Avrohom wore a necklace with a stone that healed a sick person that looked at it. Plus, another Medrosh says that when Hagar was driven out from Avrohom’s house, Yishmael was sick. This seems to be a contradiction to the prior Medrash that until Yaacov no one had a protracted sickness. Perhaps, one could explain that until Yaacov, no one had a protracted sickness that lead to death (only sickness and then sudden death).
Also, one should be aware that Chazal state (Yerushalmi Chagigah 1:1) that we do not question from one aggadah to another aggadah. One aggadah is not disproved due to another aggadah, and one aggadah is not more proper than another. The concepts in aggadic statements are open to anyone to explain according to one’s understanding and intellectual inclination. And so wrote Rav Hai Gaon that words of halacha are not like the words of aggadah, since the words of aggadah are open to anyone to explain according to their spirit. And Chachomim are accustomed to say regarding conflicts in Aggadah that Medroshim can disagree with each other מדרשות חלוקות הן.
בראשית פרק כד, ס וַיְבָרֲכוּ אֶת-רִבְקָה
(Blessing to Rivkah on her engagement from this verse) We learn not to mix Mitzvos together to avoid the appearance of making the Mitzvos appear to be a burden and that we wish to get rid of them quickly. This action of mixing two Mitzvos together (burden) would lessen the Torah making the appearance that each Mitzvah has no independent purpose and that no order exists within the Torah.