La Genèse 23:15 Midrash : Midrash Tanchuma, Pesikta Rabbati, Midrash Tanchuma Buber & Ein Yaakov (Glick Edition)

(Lev. 25:14:) “When you sell property to your kinsman.” This text is related (to Prov. 28:22), “An evil-eyed person moves quickly after wealth, [and he does not know that loss will come to him].” This verse speaks about many people. “An evil-eyed person moves quickly after wealth.” This was Cain. The Holy One, blessed be He, said, “You moved quickly to inherit the world. By your life, you shall have a loss [in the matter].” Ergo (in Prov. 28:22), “and he does not know that loss will come to him.” And what happened to him? That he wandered about the world, as stated (in Gen. 4:12), “you shall become a ceaseless wanderer on the earth.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This was Ephron the Hittite.¹See Tanh. (Buber), Exod. 6:5; and the parallels listed there; and Tanh. (Buber), Deut. 4:4. When Abraham's wife Sarah died, Abraham went to Ephron for him to sell him the cave. Ephron said to him, “Give me its price.” He said to him (in Gen. 23:15), “What is a piece of land worth four hundred shekels of silver between you and me?” Abraham began piling up the silver for Ephron, as stated (in Gen. 23:16), “So Abraham heeded Ephron, and Abraham weighed out […].” Ben Ma'ma said, “Although R. Hanina has said, ‘All the shekels in the Torah are sela'im,’ these [shekels] are an exception, since they are centenaria.²The word is Latin. One centenarium was worth 100,000 sesterces. According to a fourth-century inscription of northern Africa, a centenarium was a hundred pieces (e.g., of gold). See A. Souter, A Glossary of Later Latin to 600 A.D. (Oxford: Clarendon, 1957). [So it was] four hundred centenaria [that] Abraham piled up before Ephron.” When Ephron saw the silver, he moved quickly and hastily, as stated (in Gen. 23:6), “bury your dead in the choicest of our tombs.” The Holy One, blessed be He, said to him, “You have moved quickly after money. By your life, you shall have a loss in the matter.” And what was his loss? R. Judah bar Shallum the Levite said, “Every [mention of] Ephron which is written here [in Scripture], before he took the silver from Abraham, is written plene as 'prwn (i.e., with the vowel o represented by the Hebrew consonant w); but this [usage] (in Gen. 23:16) is deficient (hsr), ‘and Abraham weighed out the silver for Ephron ('prn). It is written with the w missing (hsr).” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This is the one who lends at interest, because he is anxious to become wealthy. He lends in order to receive interest from the borrower and becomes wealthy from the interest. But a curse is given through his riches, as stated (ibid., cont.), “and he does not know that loss will come to him.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This represents those who engage in business in the sabbatical year, in that they move quickly to become rich. They do not observe the sabbatical year, and think they will become rich. The Holy One, blessed be He, said to them, “By your life, you shall have a loss in the matter.” Since he did not observe the sabbatical year, the curse began entering into his money, and he sells [all that he had]. What is written above the matter (in Lev. 25:2), “the land shall observe a Sabbath for the Lord.” And after that it is written (in vs. 14), “When you sell property.” R. Eleazar Haqappar said, “It is written (in Cant. 5:15), ‘His legs are pillars of marble, set upon sockets of fine gold.’ This column has a capital above and a pedestal³Gk.: basis. below.”⁴See Lev. R. 25:8. R. Samuel ben Guriah said, “You have no section in the Torah which does not have a capital above and a pedestal below.⁵The parallel in Lev. R. 25:8 explains that each section can be expounded with reference to what precedes and follows it. What is written above of the matter (in Lev. 25:1-2)? ‘Then the Lord spoke unto Moses on Mount Sinai, saying, “Speak unto the Children of Israel [….] ‘the land shall observe [a Sabbath for the Lord].’”’ Then after that [comes] the section on the jubilee (in vs. 8), ‘And you shall count seven [Sabbaths of years].’ If one has not observed the sabbatical year and the jubilee, or [even] one of them, in the end, I will make it that he will sell his land, [as stated] (in vs. 14), ‘When you sell property to your kinsman.’⁶T’Arakh. 5:9; below, 9:8. [If] he repents, [all] is well; but if not, he will end up selling his field, as stated (in vs. 25), ‘When your relative becomes poor and sells some of his property.’ [If] he repents, that is preferable; but if not, he will end up selling his house, as stated (in vs. 29), ‘And when someone sells a dwelling house.’ [If] he repents, that is preferable; but if not, he will end up going around [begging] at doorways, as stated (in vs. 35), ‘And when your relative becomes poor [… you shall maintain him as a foreigner and sojourner and let him live near you].’ [If] he repents, that is preferable; but if not, he will end up being sold to you, as stated (in vs. 39), ‘And when your relative becomes poor] near you and is sold to you.’ [If] he repents, that is preferable; but if not, he will end up being sold to the gentiles, as stated (in vs. 47), ‘And when a foreigner and a sojourner near you becomes wealthy, [while your relative near him becomes poor and is sold to a sojourning foreigner near you….].’ Now it is not merely the individual himself [at issue here], but that person and all Israel; for so you find in the days of Jeremiah, because they profaned the sabbatical year, they were sold to the gentiles, as stated (in II Chron. 36:17-18), ‘So He brought up the king of the Chaldeans upon them [….] And all the vessels of the house of God […] and the treasures of the house of the Lord […].’ Behold the case of [all] Israel.” The Holy One, blessed be He, said to Moses, “See how they will be sold to the gentiles because they profaned the sabbatical year.” He said to him, “Master of the world, did You not say this (in Lev. 25:35), ‘And when your relative becomes poor, and his strength fails near you, [you shall maintain him as a foreigner and sojourner and let him live near you]?’ Fulfill what You said to them and called them, ‘My relatives (ah) and friends,’ as stated (in Ps. 122:8), ‘For the sake of My relatives (ah) and friends’: (Lev. 25:35:) ‘And when your relative becomes poor, and his strength fails near you,’ [i.e.,] when their strength fails before Nebuchadnezzar, the Divine Presence, as it were, will be with them. It is so stated (in Is. 43:14), ‘for your sake I have sent to Babylon.’ (Lev. 25:35, cont.:) ‘You shall maintain (literally, hold on to) him.’ Hold them (i.e., Israel), lest they perish. But how? (Lev. 25:35, cont.:) ‘As a foreigner and sojourner and let him live near you.’ Although they became foreigners and sojourners in Babylon, if You do not give them grace, they will perish, [so just] ‘let him live near You.’” The Holy One, blessed be He, said to him, “Because of their sins I have sold My house to the Chaldeans.” It is so stated (in Lev. 25:29), “And when someone sells a dwelling house.” This is the house of the Holy One, blessed be He, as stated (in Ps. 132:13), “For the Lord has chosen Zion; he has desired it for His dwelling.” And what happened [to it]? (II Kings 25:9 = Jer. 52:13:) And he burned the house of the Lord [...].” (Lev. 25:29, cont.:) “A walled city.” This is the city of the Holy One, blessed be He, as stated] (in II Chron. 36:19), “and they broke down the wall of Jerusalem […].” That is what the Holy One, blessed be He, says (in Lev. 25:47), “And when a foreigner and a sojourner [near you] becomes wealthy.” This wealthy foreigner is Nebuchadnezzar, and this sojourner is the Median Empire. (Ibid., cont.:) “And is sold to a sojourning foreigner.” This [sojourning foreigner] is the Greek Empire. (Ibid., cont.:) “Or to a foreigner's family.” This is the Edomite Empire (i.e., Rome). Moses said to the Holy One, blessed be He, “Master of the world, why were they sold to these empires?” He said to him, “Because they profaned the sabbatical year.” It is so stated (in II Chron. 36:20–21), “Then he carried off unto Babylon those left from the sword,” and the end of the Scripture is “[until the land made up] its Sabbaths; as long as it lay desolate, it observed Sabbath, to fulfill seventy years.” Therefore the Holy One, blessed be He, said to Moses at the end of all of these sections, “Is it your wish that they do not go into exile? [Then] warn them concerning the sabbatical years and the jubilees.” That is what He has said at the end of all the sections (in Lev. 26:2), “You shall observe My Sabbaths and reverence My sanctuary. I am the Lord.” What is the meaning of “I am the Lord?” I am the one who is going to give you a good reward, if you observe them; but if not, I am going to exact retribution from them through the Empires. Therefore, say to them to be careful about the sabbatical year. Thus it is stated (in Lev. 25:2), “the land shall observe a Sabbath for the Lord,” so that they do not attain [the punishments in] those sections written below (in Lev. 26:14-45). (Lev. 25:14:) “When you sell property to your kinsman or buy from your neighbor's hand, do not deceive.” [Thus] you shall not deceive one another. The Holy One, blessed be He, said, “For I also sold the whole world to Abraham and did not deceive him. He [then went back and sold it to Me,” as stated (Genesis 14:19), “the Buyer⁷Qoneh. A more traditional rendering of this word here would be MAKER. of heaven and earth.” When? When Abraham observed the commandments of the Holy One, blessed be He. Before the Torah was given to Israel, our father Abraham kept it [and observed all the commandments that are in the Torah]. R. Samuel bar Nahman said in the name of R. Alexandra, “Abraham even observed the [rabbinic precept of] eruvim of cooked foods.”⁸See Tanh. (Buber), Gen. 3:1, and the notes there. Thus it is stated (in Gen. 26:5), “Because ('qb 'shr) Abraham heeded [My voice and kept My charge: My commandments, My statutes, and My Torahs].” What is the meaning of 'qb?⁹Gen. R. 95:3; Cant. R. 5:16:1; PR 21:12; cf. Ned. 32a. R. Simeon ben Laqish said, “At the age of three years Abraham recognized the Holy One, blessed be He.”¹⁰So also Numb. R. 18:21. According to other traditions Abraham recognized his creator at the age of forty-eight (Gen. R. 30:8; 46:2; Cant. R. 5:16:1), at the age of fifty (PR 21:12), or at the age of one (Gen. R. 95:3). How is this shown? 'Qb is a number. (I.e., 'ayin) is seventy, q (i.e., qof) is one hundred, [and] b (i.e., bet) is two, for a total of one hundred seventy-two. Now (according to Gen. 25:7) Abraham lived one hundred seventy-five [years]. Deduct from them. [The result is] three, when he was little. Ergo, at the age of three years Abraham recognized the Holy One, blessed be He. When the Holy One, blessed be He, saw how Abraham loved the commandments, He began buying heavenly and earthly [places] for him, as stated (in Gen. 14:19), “Blessed be Abram of God most high, Buyer of heaven and earth.” So also it says (Gen. 13:15), “For all the land (or earth) which you see, to you I will give it.” The Holy One, blessed be He, said, “All the world is wholly Mine; and I bought it for Abraham, because he has observed My commandments. But you, through your sins, have caused him to be [like] an alien who rents a house from its owners, for so Jeremiah has said (in Jer. 14:8), ‘why are you like a foreigner in the land […]?’ When you sinned before Me, I sold you, as stated (in Ps. 44:13), ‘You shall sell Your people for no money […].’ For that reason, if someone has to sell a house, a field, or [some] article, you shall not deceive one another.” It is therefore written (in Lev. 25:14), “shall not deceive his brother.” (Lev. 25:15-18:) “According to the years after the jubilee […]. According to the multitude of years, you shall increase […]. A man shall not deceive his brother […]. So you shall carry out my statutes and judgements.” The Holy One, blessed be He, said to Israel, “Just as I sold my people and returned again to reinstate them, as stated (Jer. 3:14), ‘”Turn back, faithless children,” says the Lord; “for I am a master to you.”’ It is also written (in Is. 52:3), ‘For thus says the Lord, “You were sold for free, and you shall be redeemed for no money.”’ So too you should not sell the land absolutely, as stated (in Lev. 25:23), ‘[it] shall not be sold permanently.’ The Land [of Israel] is dear to me because I have made it holier than all the [other] lands in the world.” You yourself know, when the Land of Israel was distributed to the tribes, it did not pass from tribe to tribe. Rather [it was distributed] to each tribe separately. You yourself know. Look at how many lawsuits the daughters of Zelophehad brought, so that their inheritance would not pass from one tribe to another. Moreover the Holy One, blessed be He, conceded to their words, as stated (in Numb. 27:7), “The daughters of Zelophehad speak what is right.” (Numb. 36:9:) “Thus no inheritance shall be transferred from one tribe to another.” Therefore, if a redeemer is found for it, fine; but if not, whoever buys it acquires it until the jubilee. Then on the jubilee he releases it. Thus it is stated (in Lev. 25:41), “Then he shall depart from you, he and his children with him and he shall return to his family.” The Holy One, blessed be He, said to Israel, “When the year of the redemption draws near, I will redeem you, as stated (in Is. 63:4), ‘For a day of vengeance was in My heart, but there came My year of redemption.’”

And it will be, from new month to new month, and from Sabbath to Sabbath, all flesh will come to bow before Me," said Hashem (Isaiah 66:23). Teach us, our teacher, a person from Israel who blessed after meals on Rosh Chodesh and forgot and did not mention Rosh Chodesh, how should he act? Teach us, our rabbis, if he forgot and did not mention Rosh Chodesh, and he completed the blessing after meals and remembered immediately before diverting his mind from the blessing, he does not need to return from the outset but concludes a small blessing at the end: "Blessed are You, Hashem our God, King of the universe, who gave new months to His nation, Israel. Blessed are You, who sanctifies Israel and the new months." Shimon ben Abba said in the name of Rabbi Yochanan: If one is uncertain whether he mentioned Rosh Chodesh or not, he does not return. And on Chol Hamoed, he must say, in the prayer of Musaf, "And grant us, Hashem our God." Behold, we have learned that new months are considered like the festivals, as it is said: "And on your joyous days and your festivals and on your new moons" (Numbers 10:10), and even like Sabbaths, new months are considered equal. New months are thus found to be equal to the festivals and Sabbaths. How do we know they are even equal to Sabbaths? From what the prophet completed: "And it will be, from new month to new month and from Sabbath to Sabbath, all flesh will come to bow." Thus Rabbi Tanchuma began: "My soul thirsts for God, for the living God; when will I come and see the face of God" (Psalms 42:3). This sustains the tradition at the beginning of Parashat Acharei Mot. Another interpretation: "My soul thirsts for God"—when You will execute judgment (in the future) [upon the nations of the world]. "God you shall not curse" (Exodus 22:27). Another interpretation: "For God"—when You return the divinity that You displayed at Sinai. I said, "You are as gods" (Psalms 82:6). Another interpretation: "For God"—when You will clothe Yourself in divinity as You did at Sinai, hasten the end and unite Your divinity in Your world, as it is said: "And Hashem will be King over all the earth" (Zechariah 14:9). How does this interpret Jacob's blessing? "And may God give you from the dew"—when the divine attributes will grant you (Genesis 27:28). Another interpretation: "For God, the living God"—He is living and eternal for all ages. Another interpretation: "For God, the living God"—He promises life, bringing rains in their time and causing dew to flourish in their season for our livelihood. Another interpretation: "For God, the living God"—to God who is living and established by His word. Rabbi Pinchas the Kohen ben Chama said: Though those who made the promises have died (these being the prophets), the God who made the promises is alive and enduring. "My soul thirsts for God, the living God; when shall I come and see the face of God?" Israel said to the Holy One, Blessed be He: "Master of the Universe, when will You restore to us the honor we had when we ascended for the three pilgrimage festivals and saw the face of the Divine Presence?" Rabbi Yitzchak said: Just as they would come to see, so too they came to be seen. As it is written: "When shall I come and see [in the spirit of holiness]." Rabbi Yehoshua ben Levi said: Why was it called "The Joy of the Water Drawing"? Because from there they drew the spirit of holiness. They said, "When will You restore us to that honor? Behold, how much time has passed since the destruction of our Temple, and now it is already 1,151 years. When shall I come and see the face of God?" God said to them: "My children, in this world, how many times did you ascend in the year? Was it not only three times a year? But when the end arrives, I will rebuild it, and you will not ascend three times a year but every month and every Sabbath, as it is said: 'And it will be, from new month to new month, and from Sabbath to Sabbath.' Another interpretation: "And it will be, from new month to new month"—how is it possible for all flesh to come to Jerusalem every month and every Sabbath? Rabbi Levi said: In the future, Jerusalem will be like the Land of Israel, and the Land of Israel will be like the entire world. How will they come for Rosh Chodesh and the Sabbath from the ends of the earth? The clouds will come and carry them to Jerusalem, and they will pray there in the morning. This is what the prophet praises: "Who are these that fly like a cloud" (Isaiah 60:8). Another interpretation: "And it will be, from new month"—and what if Rosh Chodesh coincides with the Sabbath? The verse says: "From new month and from Sabbath"—how? Rabbi Pinchas the Kohen ben Chama said in the name of Rabbi Reuven: They will come twice, once for the Sabbath and once for Rosh Chodesh. The clouds will carry them at dawn and bring them to Jerusalem, and they will pray there in the morning. Then they will carry them [back to their homes] and return to Jerusalem. "Who are these that fly like a cloud"—this refers to the morning. "And like doves to their dovecotes"—this refers to the afternoon. "All flesh shall come"—it does not say "all Israel" but "all flesh." Rabbi Pinchas said: What is "all flesh"? It refers to anyone who subdues their desires in this world; they merit to see the Divine Presence, as it is written: "He who shuts his eyes from seeing evil" (Isaiah 33:15). What is written afterward? "Your eyes will see the King in His beauty" (ibid. 33:17). Another interpretation: "All flesh"—even the nations of the world. But not all of them—only those who did not enslave Israel. The Messiah will accept them. And by what merit will Israel attain all this honor? By the merit of settling the Land of Israel, enduring suffering among the nations of the world. You will also find that the patriarchs of the world endured suffering for the sake of burial in the Land of Israel. Rabbi Chanina said: All weights mentioned in the Torah are in sela'im, those in the prophets are in litras, and those in the writings are in kintarin, except for the weight of the silver Abraham gave to Ephron for burial—these were kintarin. "Four hundred shekels of silver" (Genesis 23:15). Come and see, Abraham gave 400 kintarin of silver for the burial plot. And similarly, Jacob—he gave all the gold he accumulated in his lifetime and all his wealth (recognized) [to ensure] that he might give it to Esau to prevent him from entering the burial cave, as it is written: "In my burial place that I have dug for myself" (Genesis 50:5). And similarly, when Jacob was nearing the end of his life, he made Joseph swear to him, saying, "Do not bury me in Egypt" (Genesis 47:29). And why did he say this? Rabbi Chanina said: There are things involved. Rabbi Yose said: There are things involved. Resh Lakish said in the name of Rabbi Eliezer HaKappar: Because the dead of the Land of Israel will be revived at the time of the Messiah, as David said: "I shall walk before the Lord in the lands of the living" (Psalms 116:9). And is the Land of Israel the "land of the living"? Do people not die in it? Is the Land outside Israel not the "land of the living"? Rather, the Land of Israel is called the "land of the living" because the dead buried in it will be revived. And since David said: "In the lands of the living," it means that the dead buried in the Land of Israel will live in the days of the Messiah. Rabbi Yose asked Resh Lakish: Even someone like Jeroboam the son of Nebat? He replied: "Sulfur and salt." Rabbi Chelbo asked Rabbi Ami: "Even someone like Jeroboam the son of Nebat?" He replied: "I asked Resh Lakish, and he told me, 'Sulfur and salt.'" Rabbi Brachia asked Rabbi Chelbo: "Even someone like Jeroboam the son of Nebat?" He replied: "I asked Rabbi Ami, and he told me, 'I asked Resh Lakish, and he told me, "Sulfur and salt."'" Rabbi Brachia said: "We do not contradict this, for what is meant by 'sulfur'? It is not a physical punishment; rather, it indicates that the Holy One, Blessed be He, will punish the wicked in Gehinnom with sulfur and salt. But the Temple was destroyed." Rabbi Yehuda bar Rabbi Elai said: "For seven years, the Land of Israel burned with sulfur and fire, as it is written: 'Sulfur and salt, a burning of its entire land' (Deuteronomy 29:22)." Rabbi Yose ben Chalafta said: "For 52 years after the destruction of the Temple, no person passed through the Land of Israel, as it is written: 'Upon the mountains... for they have been desolate, without a man passing through' (Jeremiah 9:9), and 'From the bird of the heavens to the beast, they have wandered away' (ibid.)." Why? "Because it burned with fire cast upon it, as it is written: 'From above, He cast fire into my bones' (Lamentations 1:13)." As for the punishment of Jeroboam the son of Nebat and his companions, the Holy One, Blessed be He, has already punished them during those seven years when the Land of Israel burned with fire. Thus, even Jeroboam the son of Nebat and his companions will live in the time of the Messiah. And who caused them to escape the judgment of Gehinnom and be buried in the Land of Israel? As it is written: "And He will atone for His land and His people" (Deuteronomy 32:43). Rabbi Huna the Kohen ben Avin said in the name of Rabbi Abba ben Yamina: A person who dies outside the Land of Israel and is buried outside the Land of Israel has two troubles upon him—the trouble of death and the trouble of burial, as it is written concerning Pashhur: "And you, Pashhur, and all your household, will go into captivity; in Babylon, you will die, and there you will be buried" (Jeremiah 20:6). Rabbi Chama bar Chanina said: A person who dies outside the Land but is brought to be buried in the Land of Israel has only one trouble—death. And how does Rabbi Chama bar Chanina explain "There you will die, and there you will be buried"? That the burial in the Land of Israel atones for him. Rabbi Berochia and Rabbi Eliezer ben Pedat were walking in [Ilfa], and they saw coffins coming from outside the Land. Rabbi Berochia said to Rabbi Eliezer: "What benefit do they gain by doing this? In their lives, they left it, and now in their deaths, they return to it?" Rabbi Eliezer said to him: "It is not as you say. Since they are buried in the Land of Israel, and a clod of its earth is placed on them, it atones for them, as it is written: 'And He will atone for His land and His people' (Deuteronomy 32:43)." If so, have the righteous outside the Land lost out? No, why? Rabbi Elazar said in the name of Rabbi Simai: "The Holy One, Blessed be He, makes tunnels beneath the earth, and they roll like jars, coming to the Land of Israel. And once they arrive in the Land of Israel, the Holy One, Blessed be He, gives them their souls, as it is written: 'He gives a soul to the people upon it' (Isaiah 42:5). And there is an explicit verse in Ezekiel: 'You will know that I am Hashem when I open your graves and bring you to the Land of Israel' (Ezekiel 37:13)." At that time: "I will put My spirit in you, and you shall live" (ibid. 37:14). From here, we learn that the dead of the Land of Israel will live in the time of the Messiah, and the righteous outside the Land will come into it and live there. And if so, will the nations of the world, who are buried in the Land, also live? No, as it is written in Isaiah: "And no one of the inhabitants will say, 'I am sick'; the people that dwell therein will be forgiven their iniquity" (Isaiah 33:24). The evil neighbors will not say: "We are mingled and therefore we too live with them." Rather, only the people dwelling therein, "forgiven their iniquity," shall live. Who are these forgiven their iniquity? Those of whom it is said: "Who is a God like You, forgiving iniquity and passing over transgressions for the remnant of His heritage" (Micah 7:18). And how long will the days of the Messiah be? Rabbi Akiva says: Forty years, as it is written: "He afflicted you and caused you to hunger" (Deuteronomy 8:3), and it is written: "Make us glad according to the days You have afflicted us" (Psalms 90:15). Just as the affliction mentioned here was forty years, so too the affliction here is forty years. Rabbi Avin said: What is Rabbi Akiva's reasoning? "As in the days of your coming out of Egypt, I will show him wonders" (Micah 7:15). Rabbi Eliezer says: Four hundred years, as it is written: "And they shall serve them, and they shall afflict them four hundred years" (Genesis 15:13), and it is written: "Make us glad according to the days You have afflicted us" (Psalms 90:15). Rabbi Brachia said in the name of Rabbi Dosa the Great: Six hundred years, as it is written: "As the days of the tree, so shall be the days of My people" (Isaiah 65:22). Which tree is this? It is the stump that lasts six hundred years. Rabbi Eliezer bar Rabbi Yossi the Galilean says: One thousand years, as it is written: "For a thousand years in Your eyes are but as yesterday when it is past" (Psalms 90:4), and it is written: "For the day of vengeance is in My heart, and the year of My redeemed has come" (Isaiah 63:4). The day of the Holy One, Blessed be He, is one thousand years. Rabbi Yehoshua says: Two thousand years, as it is written: "Make us glad according to the days You have afflicted us" (Psalms 90:15). And there are no "days" less than two days, and the day of the Holy One, Blessed be He, is one thousand years. Rabbi Abahu says: Seven thousand years, as it is written: "As the joy of a bridegroom over the bride, so shall your God rejoice over you" (Isaiah 62:5). And how long is the joy of a bridegroom over the bride? Seven days. And the day of the Holy One, Blessed be He, is one thousand years. Rabbi says: It is not possible to calculate. "For the day of vengeance is in My heart, and the year of My redeemed has come" (Isaiah 63:4). And how long are the days of the Messiah? 365,000 years. During these days, the children of Israel will live in the Land of Israel and eat its produce, and all the righteous from outside the Land will come through tunnels to it. Once they arrive in it, immediately the Holy One, Blessed be He, will give them their souls, and they will stand and eat together with the children of Israel, as it is written: "He who stretches out the earth and its produce, who gives a soul to the people upon it" (Isaiah 42:5). When will King Messiah come? Rabbi Elazar said: Near the time of the Messiah, ten places will be swallowed, ten places will be overturned, and ten places will be destroyed. Rabbi Chiya bar Abba said: The Messiah will not come except in a generation whose face is like the face of a dog. Rabbi Elazar said: In a generation that deserves destruction, the Messiah will come. Rabbi Levi said: Near the time of the Messiah, a great event will occur in the world.

Another interpretation (of Prov. 28:22): AN EVIL-EYED PERSON MOVES QUICKLY AFTER WEALTH. This was Ephron the Hittite.²See above, Tanh. (Buber), Exod. 6:5; and the parallels listed there; below, Tanh. (Buber), Deut. 4:4. When Abraham's wife Sarah died, Abraham went to Ephron for him to sell him the cave. Ephron said to him: Give me its price. He said to him (in Gen. 23:15): WHAT IS A PIECE OF LAND WORTH FOUR HUNDRED SHEKELS OF SILVER BETWEEN YOU AND ME? SO BURY YOUR DEAD. Abraham began piling up the silver for Ephron, as stated (in Gen. 23:16): SO ABRAHAM HEEDED EPHRON, AND ABRAHAM WEIGHED OUT THE SILVER FOR EPHRON…. Ben Ma'ma said: Although R. Hanina has said: All the shekels in the Torah are sela'im, these < shekels > are an exception, since they are centenaria.³The word is Latin. One centenarium was worth 100,000 sesterces. According to a fourth-century inscription of northern Africa, a centenarium was a hundred pieces (e.g., of gold). See A. Souter, A Glossary of Later Latin to 600 A.D. (Oxford: Clarendon, 1957). s.v. < It was > four hundred centenaria < that > Abraham piled up before Ephron. When Ephron saw the silver, he moved quickly and was persuaded, as stated (in Gen. 23:6): BURY YOUR DEAD IN THE CHOICEST OF OUR TOMBS. The Holy One said to him: You have moved quickly after money. (Prov. 28:22): AN EVIL-EYED PERSON MOVES QUICKLY AFTER WEALTH. By your life, you shall have a loss in the matter. (Prov. 28:22, cont.): AND HE DOES NOT KNOW THAT POVERTY (HSR) WILL COME TO HIM. And what was his loss (rt.: HSR)? R. Judah bar Shallum the Levite said: Every EPHRON which is written here < in Scripture >, before he took the silver from Abraham, is written plene as 'PRWN (i.e., with the vowel O represented by the Hebrew consonant W); but this < usage > (in Gen. 23:6) is deficient (HSR): AND ABRAHAM WEIGHED OUT THE SILVER FOR EPHRON ('PRN). It is written with the W missing (HSR).