Dreamers and their Disappointments

And Avraham arose from before his departed and he spoke to the descendants of Chet saying: I am a foreigner and citizen among you. Give me a legacy burial site among you and I will bury my departed from before me. (Sefer Beresheit 23:4-5)

1. The elements of the narrative surrounding the purchase of Sarah’s burial site

Parshat Chayey Sarah opens with the death of Sarah and Avraham’s purchase of a burial site. He intends to bury Sarah at this site and to establish it as a legacy for his children. The Torah portion describes the incident in elaborate detail. Why are this incident and its details of such importance? Our commentators offer a number of views on this issue. In order to appreciate these views a brief review of the fundamental elements of the narrative is required.

And the descendants of Chet responded to Avraham and they said to him: Listen to us master. You are a prince of G-d among us. In the finest of our burial sites bury your departed. No man among us will withhold from you his burial site from burying your departed.   (Sefer Beresheit 23:6)

2. Avraham is regarded as a prince of G-d

The narrative is dominated by two themes. The first emerges immediately. Avraham asks to be permitted to bury his beloved Sarah and the people respond with excitement and enthusiasm. They refer to him as a prince of G-d. They recognize him as their leader. They assure him that no one will refuse him their burial site for the interment of Sarah.

No, my master, listen to me. The field is given to you and the cave that is in it is given to you before the eyes of the people of my nation. Bury your departed. And Avraham bowed before the people of the land. And he spoke to Efron in the ears of the people of the land saying: But if you will only listen to me, I give the purchase money for the field; take it from me. And I will bury my departed there. (Sefer Beresheit 23:11-13)

3. Avraham insists on paying for the burial site

As the narrative progresses a second element emerges. Avraham has selected a plot to serve as the burial site for Sarah and as a family legacy. He wishes to purchase the site for its full value. The owner Efron does not wish to accept any payment from Avraham. He wants to gift the property to him. The narrative concludes with Avraham insisting the Efron accept full payment and Efron agrees.

In short, the two basic elements of the narrative are the description of the extreme respect and deference demonstrated by the people to Avraham and Avraham’s insistence on purchasing the site rather than accepting it as a gift. How are these two elements related? As a starting point, let us consider why Avraham would not agree to accepting the site as a gift.

And the field and the cave in it were established as a legacy burial site for Avraham from the descendants of Chet. (Sefer Beresheit 23:20)

4. Securing a legacy

This passage concludes the narrative. It explains that Avraham accomplished more than simply acquiring a parcel of land. He unequivocally established his ownership of the property. In other words, he firmly and conclusively established his ownership of the parcel.[1] Avraham’s intent was to acquire a parcel that would be a family legacy. In order to achieve this objective, he needed to establish unequivocal ownership that would not later be disputed. This explains many of the measures taken by Avraham. Among them are the following:

• He insisted on paying for the parcel.
• He paid the full value for the parcel.
• He conducted the transaction publicly before the entire community.
• He secured the entire community’s agreement to the transaction.

Now, the relationship between the two elements of the narrative is evident. The narrative communicates Avraham’s determination to create a permanent legacy. It begins by describing the willingness of the community to gift him any property he selected. Then the narrative describes his refusal of this generous gesture. His refusal reveals that his objective was to not merely gain passing control over the property but to establish permanent ownership. Also, through describing the population’s eagerness to include Avraham within its community, the narrative reinforces the message that this transaction was approved and applauded by the entire community. This reinforces the legitimacy of the Avraham’s claim to this legacy.

And I will make you into a great nation. I will bless you. I will make your name great. You will bestow blessings. (Sefer Beresheit 12:2)

5. Achieving recognition as a leader

Nachmanides suggests that the two elements of the narrative are connected in a different way. In the above passages Hashem blesses Avraham. Among the blessings are that Avraham will be the progenitor of a great nation and his name will be recognized and honored. According to Nachmanides, our parasha’s narrative reveals that a portion of Hashem’s blessings was fulfilled in Avraham’s lifetime. He was recognized by the people of his time as a great spiritual leader and as a prince of G-d. The entire narrative is focused on this issue. The enormous regard for Avraham is described and then the narrative further emphasizes this theme in its description of the acquisition of the parcel. The people’s regard for Avraham was so great that they refused to accept payment for the parcel that Avraham selected. Avraham was required to insist that Efron accept the payment!

6. The narrative describes a trial

However, there is one more interpretation of the narrative that should be considered. The mishne in Avot explains that Avraham endured ten tests of his commitment.[2] The mishne does not identify the specific trials. Most commentators agree that the ultimate and final trial was Hashem’s commandment to Avraham to sacrifice Yitzchak.[3] Nachmanides disagrees. He asserts that the incident described in our parasha was one of the ten trials. Hashem had promised Avraham that the Land of Cana’an would be his. Yet, when he wished to secure a burial plot for his beloved wife he was forced to buy it.[4]

Nachmanides’ comment is difficult to understand on many levels. First, Avraham certainly understood that the promised possession of the land would only be achieved by his descendants. Second, even if this event was some sort of trail for Avraham, had he not already established and demonstrated his devotion through the akeydah – the offering of Yitzchak as a sacrifice? What further evidence of Avraham’s faithfulness is revealed through this trial?

7. Leadership and accomplishment

In order to respond to these questions, we must recognize an important element of Avraham’s life. Although Avraham served Hashem tirelessly and wholeheartedly, in his lifetime he achieved little lasting impact. He fought against idolatry and revolutionized religious attitudes. Yet, he probably realized that the people he succeeded in reaching would not remain committed to his teachings and would eventually return to conventional religious thinking. If they succeed in remaining committed to Avraham’s teachings, they surely would not succeed in transmitting their convictions to their children and descendants. Also, Hashem told him he would be the forefather of a nation. Avraham never saw this. He lived to see the birth of Yitzchak and Yaakov. Finally, he was promised the Land of Cana’an but this possession was not realized in his lifetime. Avraham was one of humanity’s greatest leaders. Yet, he achieved little lasting success in his own time.

A leader needs success. His identity and his sense of self are tied to his accomplishments. He is driven to fulfill a mission and he pours himself into the effort. His successes motivate him to continue to persevere and overcome challenges. Failure undermines him and discourages him from continuing his efforts. How many leaders would remain dedicated to their missions if success was unachievable?

8. Avraham – a tragic leader

Part of Avraham’s greatness was that he followed the will of Hashem. He taught even though his students would not remain faithful. He prayed for a son even though he would never see the nation that would arise among his descendents. He made the Land of Cana’an his home and the legacy of his children even though he would never be a conqueror or sovereign.

Our contemporary concept of leadership is influenced by the business model. We establish measurable expectations and we evaluate the effectiveness of a leader based upon achievement of these objectives. This is appropriate. Leaders should commit to objectives and achievement of these objectives demonstrates effective leadership. However, Avraham’s example demonstrates that there is another aspect to leadership. This is commitment to truth and acting on this commitment – regardless of the potential for achieving long-lasting outcomes.

A leader strives for real outcomes. Hopefully, he achieves them. Avraham’s model teaches us that he must remain committed to truth even when it will not contribute to those outcomes.

[1] Rabbaynu Ovadia Sforno, Commentary on Sefer Beresheit, 23:20.

[2] Mesechet Avot 5:3

[3] See commentary of Rashi and of Maimonides on Avot 5:3.

[4] Rabbaynu Moshe ben Nachman (Ramban / Nachmanides), Commentary on Sefer Beresheit, 23:19