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Parashat Chayei Sarah 5779
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When Much Is Little And Little Is Much Parashat Chayei Sarah 5779
(ב) וַתָּ֣מָת שָׂרָ֗ה בְּקִרְיַ֥ת אַרְבַּ֛ע הִ֥וא חֶבְר֖וֹן בְּאֶ֣רֶץ כְּנָ֑עַן וַיָּבֹא֙ אַבְרָהָ֔ם לִסְפֹּ֥ד לְשָׂרָ֖ה וְלִבְכֹּתָֽהּ׃ (ג) וַיָּ֙קָם֙ אַבְרָהָ֔ם מֵעַ֖ל פְּנֵ֣י מֵת֑וֹ וַיְדַבֵּ֥ר אֶל־בְּנֵי־חֵ֖ת לֵאמֹֽר׃ (ד) גֵּר־וְתוֹשָׁ֥ב אָנֹכִ֖י עִמָּכֶ֑ם תְּנ֨וּ לִ֤י אֲחֻזַּת־קֶ֙בֶר֙ עִמָּכֶ֔ם וְאֶקְבְּרָ֥ה מֵתִ֖י מִלְּפָנָֽי׃ (ה) וַיַּעֲנ֧וּ בְנֵי־חֵ֛ת אֶת־אַבְרָהָ֖ם לֵאמֹ֥ר לֽוֹ׃ (ו) שְׁמָעֵ֣נוּ ׀ אֲדֹנִ֗י נְשִׂ֨יא אֱלֹהִ֤ים אַתָּה֙ בְּתוֹכֵ֔נוּ בְּמִבְחַ֣ר קְבָרֵ֔ינוּ קְבֹ֖ר אֶת־מֵתֶ֑ךָ אִ֣ישׁ מִמֶּ֔נּוּ אֶת־קִבְר֛וֹ לֹֽא־יִכְלֶ֥ה מִמְּךָ֖ מִקְּבֹ֥ר מֵתֶֽךָ׃ (ז) וַיָּ֧קָם אַבְרָהָ֛ם וַיִּשְׁתַּ֥חוּ לְעַם־הָאָ֖רֶץ לִבְנֵי־חֵֽת׃ (ח) וַיְדַבֵּ֥ר אִתָּ֖ם לֵאמֹ֑ר אִם־יֵ֣שׁ אֶֽת־נַפְשְׁכֶ֗ם לִקְבֹּ֤ר אֶת־מֵתִי֙ מִלְּפָנַ֔י שְׁמָע֕וּנִי וּפִגְעוּ־לִ֖י בְּעֶפְר֥וֹן בֶּן־צֹֽחַר׃ (ט) וְיִתֶּן־לִ֗י אֶת־מְעָרַ֤ת הַמַּכְפֵּלָה֙ אֲשֶׁר־ל֔וֹ אֲשֶׁ֖ר בִּקְצֵ֣ה שָׂדֵ֑הוּ בְּכֶ֨סֶף מָלֵ֜א יִתְּנֶ֥נָּה לִ֛י בְּתוֹכְכֶ֖ם לַאֲחֻזַּת־קָֽבֶר׃ (י) וְעֶפְר֥וֹן יֹשֵׁ֖ב בְּת֣וֹךְ בְּנֵי־חֵ֑ת וַיַּעַן֩ עֶפְר֨וֹן הַחִתִּ֤י אֶת־אַבְרָהָם֙ בְּאָזְנֵ֣י בְנֵי־חֵ֔ת לְכֹ֛ל בָּאֵ֥י שַֽׁעַר־עִיר֖וֹ לֵאמֹֽר׃ (יא) לֹֽא־אֲדֹנִ֣י שְׁמָעֵ֔נִי הַשָּׂדֶה֙ נָתַ֣תִּי לָ֔ךְ וְהַמְּעָרָ֥ה אֲשֶׁר־בּ֖וֹ לְךָ֣ נְתַתִּ֑יהָ לְעֵינֵ֧י בְנֵי־עַמִּ֛י נְתַתִּ֥יהָ לָּ֖ךְ קְבֹ֥ר מֵתֶֽךָ׃ (יב) וַיִּשְׁתַּ֙חוּ֙ אַבְרָהָ֔ם לִפְנֵ֖י עַ֥ם הָאָֽרֶץ׃ (יג) וַיְדַבֵּ֨ר אֶל־עֶפְר֜וֹן בְּאָזְנֵ֤י עַם־הָאָ֙רֶץ֙ לֵאמֹ֔ר אַ֛ךְ אִם־אַתָּ֥ה ל֖וּ שְׁמָעֵ֑נִי נָתַ֜תִּי כֶּ֤סֶף הַשָּׂדֶה֙ קַ֣ח מִמֶּ֔נִּי וְאֶקְבְּרָ֥ה אֶת־מֵתִ֖י שָֽׁמָּה׃ (יד) וַיַּ֧עַן עֶפְר֛וֹן אֶת־אַבְרָהָ֖ם לֵאמֹ֥ר לֽוֹ׃ (טו) אֲדֹנִ֣י שְׁמָעֵ֔נִי אֶרֶץ֩ אַרְבַּ֨ע מֵאֹ֧ת שֶֽׁקֶל־כֶּ֛סֶף בֵּינִ֥י וּבֵֽינְךָ֖ מַה־הִ֑וא וְאֶת־מֵתְךָ֖ קְבֹֽר׃ (טז) וַיִּשְׁמַ֣ע אַבְרָהָם֮ אֶל־עֶפְרוֹן֒ וַיִּשְׁקֹ֤ל אַבְרָהָם֙ לְעֶפְרֹ֔ן אֶת־הַכֶּ֕סֶף אֲשֶׁ֥ר דִּבֶּ֖ר בְּאָזְנֵ֣י בְנֵי־חֵ֑ת אַרְבַּ֤ע מֵאוֹת֙ שֶׁ֣קֶל כֶּ֔סֶף עֹבֵ֖ר לַסֹּחֵֽר׃ (יז) וַיָּ֣קָם ׀ שְׂדֵ֣ה עֶפְר֗וֹן אֲשֶׁר֙ בַּמַּכְפֵּלָ֔ה אֲשֶׁ֖ר לִפְנֵ֣י מַמְרֵ֑א הַשָּׂדֶה֙ וְהַמְּעָרָ֣ה אֲשֶׁר־בּ֔וֹ וְכָל־הָעֵץ֙ אֲשֶׁ֣ר בַּשָּׂדֶ֔ה אֲשֶׁ֥ר בְּכָל־גְּבֻל֖וֹ סָבִֽיב׃

(2) Sarah died in Kiriath-arba—now Hebron—in the land of Canaan; and Abraham proceeded to mourn for Sarah and to bewail her. (3) Then Abraham rose from beside his dead, and spoke to the Hittites, saying, (4) “I am a resident alien among you; sell me a burial site among you, that I may remove my dead for burial.” (5) And the Hittites replied to Abraham, saying to him, (6) “Hear us, my lord: you are the elect of God among us. Bury your dead in the choicest of our burial places; none of us will withhold his burial place from you for burying your dead.” (7) Thereupon Abraham bowed low to the people of the land, the Hittites, (8) and he said to them, “If it is your wish that I remove my dead for burial, you must agree to intercede for me with Ephron son of Zohar. (9) Let him sell me the cave of Machpelah that he owns, which is at the edge of his land. Let him sell it to me, at the full price, for a burial site in your midst.” (10) Ephron was present among the Hittites; so Ephron the Hittite answered Abraham in the hearing of the Hittites, all who entered the gate of his town, saying, (11) “No, my lord, hear me: I give you the field and I give you the cave that is in it; I give it to you in the presence of my people. Bury your dead.” (12) Then Abraham bowed low before the people of the land, (13) and spoke to Ephron in the hearing of the people of the land, saying, “If only you would hear me out! Let me pay the price of the land; accept it from me, that I may bury my dead there.” (14) And Ephron replied to Abraham, saying to him, (15) “My lord, do hear me! A piece of land worth four hundred shekels of silver—what is that between you and me? Go and bury your dead.” (16) Abraham accepted Ephron’s terms. Abraham paid out to Ephron the money that he had named in the hearing of the Hittites—four hundred shekels of silver at the going merchants’ rate. (17) So Ephron’s land in Machpelah, near Mamre—the field with its cave and all the trees anywhere within the confines of that field—passed

(א) וישקל אברהם לעפרן. חָסֵר וָי"ו; לְפִי שֶׁאָמַר הַרְבֵּה, וַאֲפִלּוּ מְעַט לֹא עָשָׂה (בבא מציעא פ"ז), שֶׁנָּטַל מִמֶּנוּ שְׁקָלִים גְּדוֹלִים שֶׁהֵן קַנְטָרִין, שֶׁנֶּאֱמַר עֹבֵר לַסֹּחֵר, שֶׁמִּתְקַבְּלִים בְּשֶׁקֶל בְּכָל מָקוֹם (שם ובכורות נ'), וְיֵשׁ מָקוֹם שֶׁשִּׁקְלֵיהֶן גְּדוֹלִים, שֶׁהֵן קַנְטָרִין צנטינא"רש בלע"ז:
(1) וישקל אברהם לעפרן AND ABRAHAM WEIGHED TO EPHRON [THE SILVER] — The name Ephron is written defectively (without the ו) to indicate that there was something missing in Ephron viz, sincerity — because he promised much but did not do even the very least (Bava Metzia 87a): He took from him big Shekels, viz., centenaria (worth a full 100 smaller units) as it is said, “money current with the merchant” which means, such coins as were everywhere accepted as worth a full Shekel — for there are places where their Shekels are of large size, centenaria; old French Centenars (cf. Ruth R. 7).

Shlomo Yitzchaki (Hebrew: רבי שלמה יצחקי‬‎) 22 February 1040 – 13 July 1105, today generally known by the acronym Rashi (Hebrew: רש"י‬, RAbbi SHlomo Itzhaki), was a medieval French rabbi and author of a comprehensive commentary on the Talmud and commentary on the Tanakh. Acclaimed for his ability to present the basic meaning of the text in a concise and lucid fashion, Rashi appeals to both learned scholars and beginner students, and his works remain a centerpiece of contemporary Jewish study.
https://en.m.wikipedia.org/wiki/Rashi

כתיב (בראשית יח, ה) ואקחה פת לחם וכתיב (בראשית יח, ז) ואל הבקר רץ אברהם אמר רבי אלעזר מכאן שצדיקים אומרים מעט ועושים הרבה רשעים אומרים הרבה ואפילו מעט אינם עושים מנלן מעפרון מעיקרא כתיב (בראשית כג, טו) ארץ ארבע מאות שקל כסף ולבסוף כתיב (בראשית כג, טז) וישמע אברהם אל עפרון וישקל אברהם לעפרון את הכסף אשר דבר באזני בני חת ארבע מאות שקל כסף עובר לסוחר דלא שקל מיניה אלא קנטרי דאיכא דוכתא דקרי ליה לתיקלא קנטירא
The Gemara continues analyzing the same passage. It is written: “And I will fetch a morsel of bread, and satisfy your heart” (Genesis 18:5), and it is written: “And Abraham ran to the herd, and fetched a calf tender and good” (Genesis 18:7). Rabbi Elazar said: From here we learn that the righteous say little and do much, whereas the wicked say much and do not do even a little. From where do we derive this principle that the wicked say much and do not do even a little? We derive it from Ephron. Initially, it is written that Ephron said to Abraham: “A piece of land worth four hundred shekels of silver, what is that between me and you?” (Genesis 23:15). And ultimately it is written: “And Abraham listened to Ephron; and Abraham weighed to Ephron the silver, which he had named in the hearing of the children of Heth, four hundred shekels of silver, current money with the merchant” (Genesis 23:16), i.e., shekels that could be used in any location. This teaches that not only did Ephron take shekels from Abraham, he took from him only centenaria [kantarei], i.e., superior coins, as there is a place where they call a shekel a centenarius.

(טו) שַׁמַּאי אוֹמֵר, עֲשֵׂה תוֹרָתְךָ קֶבַע. אֱמֹר מְעַט וַעֲשֵׂה הַרְבֵּה, וֶהֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם בְּסֵבֶר פָּנִים יָפוֹת:

(15) Shammai says, "Make your Torah [study] fixed, say little and do much, and receive every person with a pleasant countenance."

(א) אמר עשה תלמוד תורה השרש והעקר וכל שאר עסקיך נמשכים אחריו אם נזדמן נזדמן ואם לא הזדמן לא הזדמן ואין נזק בהבצרו: ואמרו צדיקים אומרים מעט ועושים הרבה כאברהם אבינו שיעד בפת לחם אחת והביא חמאה וחלב ובן הבקר וג' סאין קמח סלת ורשעים אומרים הרבה ואפילו מעט אינם עושים כעפרון שנתן הכל בדבריו ובמעשה לא הניח אפילו פרוטה אחת מן הדמים:

(1) He said to make Torah study the center and the main thing and your other affairs secondary to it - whether they turn up or whether they not turn up, since there is no damage [from their] absence. And they said (Bava Metzia 87a), "The righteous say little and do much" - like our father, Avraham, who designated one loaf of bread and brought "curds and milk and a calf" (Genesis 18:8) and three seah of fine flour. "And evildoers say much and do not do even a little" - like Efron who gave everything [away] in his words, but in practice did not even leave one small coin from the [purchase price].

Moses ben Maimon (Hebrew: מֹשֶׁה בֶּן־מַיְמוּן‬ Mōšeh bēn-Maymūn), commonly known as Maimonides, and also referred to by the acronym Rambam (רמב״ם‬, for Rabbeinu Mōšeh bēn Maimun, "Our Rabbi Moses son of Maimon"), (b. Córdoba, Almoravid Empire [present-day Spain] Passover Eve, 1135 or 1138 d. Egypt December 12, 1204) was a medieval Sephardic Jewish philosopher who became one of the most prolific and influential Torah scholars of the Middle Ages. He worked as a rabbi, physician, and philosopher in Morocco and Egypt. In his time, he was also a preeminent astronomer and physician.
https://en.wikipedia.org/wiki/Maimonides

* While Ephon granted Abraham's request, he was not as generous as he made himself out to be. What might have been the motivation for his words and actions?
* In the example of Abraham and the strangers, what might his motivation have been for his words and actions?
* Are there times in our lives might we find it easier to say little and do much? Or is it always a struggle to do this?
* At what times might we be tempted to say much and do little? What might help us resist the temptation?