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by Zvi Akiva Fleisher

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Ch. 23, v. 2: "Vatomos Soroh b'Kiryas Arba hee Chevron" - And Soroh died in Kiryas Arba it is Chevron - Wasn't Soroh in B'eir Sheva? Indeed she was, but she realized that she was at the end of her days and if her body would be brought to Chevron for burial from another city, the owner of M'oras Hamachpeiloh would surely realize that it was of special significance and he would charge a king's ransom for it. She therefore made her way to Chevron just before her death. (Yad Yoseif)

Alternatively, she did not know where Avrohom and Yitzchok went. She therefore went to Chevron to seek out the giants who could see quite a distance and would possibly spot them. (Sifsei Kohein)

Ch. 23, v. 2: "V'livkosoh" - And to cry over her - The letter Kof in this word is small. This alludes to Soroh's not dying because of any sin of her own, but rather only because of the decree of death placed on all of mankind caused by Odom. He was once much taller but was diminished to the height of 100 cubits (gemara Sanhedrin 38b), the numerical value of Kof "b'milluy," Kof-Fei. (Kli Yokor)

Ch. 23, v. 3: "Pnei meiso" - The face of his deceased - The deceased wife is called HIS, and we find this again in 23:11, "k'vor mei'seCHO." This is because Avrohom was partially responsible for her death, as he caused her to say four words in complaint, "Yishpote Hashem beini u'vei'necho" (Breishis 16:5). One who brings his complaints to Hashem against another has his life shortened. (Chein Tov)

This idea might be alluded to in the words Kiryas ARBA. (Nirreh li)

Ch. 23, v. 4: "T'nu li achuzas kever" - Give me a burial plot - It is related in Pirkei d'Rebbi Eliezer that the people of Chevron only agreed to Avrohom's request after they made him swear that his descendants would not conquer the city of the Yevusim, and they documented this upon a graven image. Yad Yoseif brings a medrash that says that the resurrection of the dead will begin at the M'oras Hamachpeiloh.

Ch. 23, v. 4: "Geir v'soshov" - A sojourner and an inhabitant - Rashi comments that Avrohom said that if they would not cooperate to sell him the burial area he requested, he would rightfully take it by force, as he was a "toshov." This seems contrary to the words of Rashi on 13:7, that as long as the Canaanites ruled the land it was rightfully theirs. Rabbeinu Chaim Paltiel answers this difficulty by saying that at the time of verse 13:7 Yitzchok was not yet born, and in turn Avrohom had as of yet, no claim to the land. Once Yitzchok was born, even if the Canaanites occupied the land, it became Avrohom's descendants' property.

Ch. 23, v. 10: "L'chole bo'ei shaar iro" - To all who COME to the gate of his city - Compare this with "l'chol YOTZEI shaar iro" (Breishis 34:24) by Sh'chem. Rabbeinu Chaim Paltiel answers that here Avrohom wanted to publicize the purchase to all, even those who were not local citizens, and only entered the gates of the city. Over there, Shimon and Levi demanded only of the local citizenry to circumcise themselves before they would allow Sh'chem to marry Dinoh.

Ch. 24, v. 3: "V'ashbiacho .. lo sikach ishoh livni mibnos haKnaani" - And I will make you take an oath .. do not take a woman for my son from the daughters of Canaan - Sefer Chasidim #1,015 writes that Avrohom preferred to have a daughter-in-law from his own family of B'su'eil rather than from one of the people he converted to belief in Hashem in Canaan because although his family members served idols they were modest and were kind people, contrary to those he taught. He substantiates his claim by examples from the Torah. An explanation is surely needed to explain how B'su'eil is to be considered a kind person according to Targum Yonoson ben Uziel that B'su'eil attempted to poison Eliezer. (This was averted when the tables were turned on him.)

Alternatively, had Avrohom taken a Canaanite "m'chutan," people would have incorrectly concluded that the bnei Yisroel eventually took over Eretz Yisroel by virtue of being descendants of Canaan, and not by virtue of Hashem's promise and His working miracles in war. Although the medrash says that some of Yaakov's sons married Canaanite women, this would not bring about the mistaken notion just mentioned, as they themselves went into exile to Egypt. (Chein Tov) Alternatively, had Yitzchok married a Canaanite, the calculation of being in exile would not have begun as long as his Canaanite wife was alive, as part of his family was not sojourners, but rather local citizens. (Y'fei To'ar)

Ch. 24, v. 8: "Rak es bni" - But only my son - The numerical value of these words is the same as "Bni eino chozeir Yaakov yachazor." (Rabbeinu Chaim Paltiel)

Ch. 24, v. 13: "Al ein hamoyim" - Upon the wellspring of water - Eliezer made it his business to meet Rivkoh outside the city because he would have no indication of her level of modesty within the city, as she would be totally under the influence of her father there. (Rabbeinu Chaim Paltiel)

Ch. 24, v. 15: "Hu terem kiloh l'da'beir" - He before he completed to speak - HE refers to Hashem. This alludes to Hashem's sending a special angel to bring Eliezer's efforts to fruition. (Rabbeinu Bachyei)

Ch. 24, v. 60: "Achoseinu at hayi l'alfei r'vovoh" - Our daughter may you be to thousands of myriads - Rivkoh was barren for many years. This was so that people should not say that the development of the bnei Yisroel was a result of Lovon's blessing. Why indeed did Lovon's blessing not bring results? The gemara Brochos 7a says that the blessings of even a common man should not be cheap in your eyes, as they can also bring results. We must say that Lovon's blessing lacked the mention of Hashem and His kingship. (Yad Yoseif)

Ch. 25, v. 5: "Va'yi'tein Avrohom es kol asher lo l'Yitzchok" - And Avrohom gave all that was his to Yitzchok - This does not run contrary to the axiom of the gemara B.B. 133b that a person should not change the default manner in which his properties would fall to his children as an inheritance, because Avrohom's other children were the children of a concubine, as mentioned in the following verse. (Yalkut Dovid)

Alternatively, this rule only applies to giving his possessions as an inheritance and not as a present given when still alive and well. (Y'fei To'ar) He adds that although it seems that Avrohom had already bequeathed all his property to Yitzchok earlier, as mentioned in Rashi, that Eliezer showed such a document to the prospective "m'chtonim," Avrohom surely left something for himself so that he not be destitute. This is what he now gave Yitzchok. Another answer he offers is that Avrohom now bequeathed Yitzchok all that he acquired after that point in time.

Ch. 25, v. 6: "Nosan Avrohom matonos" - Avrohom gave presents - Rashi says that all that was given to Avrohom as presents he gave to the children of his concubine. This is the "shem tumoh" mentioned in Rashi, as all the presents came from "to'mei" people, Avimelech, Paroh. (Kli Yokor)

Ch. 25, v. 6: "Va'y'shalcheim .. keidmoh el eretz kedem" - And he sent them .. to the east to the eastern land - These are the Arabian countries. Rashi comments that Avrohom gave them "shem tumoh." Perhaps this is an allusion to the Arabs residing in lands that have an abundance of oil. "Shem" is spelled Shin-Mem. TO'MEI is spelled Tes-Mem-Alef and has the numerical value of 50, Nun. Place this Nun after the Shin-Mem, and you have SheMeN, oil. (Nirreh li)



See also Oroh V'Simchoh - Meshech Chochmoh on the Weekly Parsha and Chasidic Insights

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