וַיְדַבֵּ֥ר אִתָּ֖ם לֵאמֹ֑ר אִם־יֵ֣שׁ אֶֽת־נַפְשְׁכֶ֗ם לִקְבֹּ֤ר אֶת־מֵתִי֙ מִלְּפָנַ֔י שְׁמָע֕וּנִי וּפִגְעוּ־לִ֖י בְּעֶפְר֥וֹן בֶּן־צֹֽחַר׃
et il leur parla ainsi: "Si vous trouvez bon que j’ensevelisse ce mort qui est devant moi, écoutez-moi: priez en ma faveur Éfron, fils de Cohar,
Aggadat Bereshit
[3] Another interpretation: "'For the Lord has visited' (Genesis 50:24) refers to Pharaoh the First, as it says, 'And the Lord struck Pharaoh' (Genesis 12:17). 'And I have brought down the high tree' (Ezekiel 17:24) refers to Abraham, who was raised up, as it says, 'Listen to me, my lord' (Genesis 23:8). 'I have dried up the green tree' (Ezekiel 17:24) refers to Abimelech, as it says, 'For the Lord had completely stopped up' (Genesis 20:18). 'I have made the dry tree flourish' (Ezekiel 17:24) refers to Sarah. 'I am the Lord, I have spoken and I will do it' (Ezekiel 17:24). 'And the Lord visited Sarah' (Genesis 21:1). 'And all the trees of the field shall know' (Ezekiel 17:24) refers to Samuel, as it says, 'And all Israel from Dan to Beersheba knew' (1 Samuel 3:20). 'I have brought down the high tree' (Ezekiel 17:24) refers to the sons of Eli, as it says, 'On the same day both of them died' (1 Samuel 4:17). 'I have made the low tree high' (Ezekiel 17:24) refers to Samuel, as it says, 'And the boy Samuel ministered to the Lord' (1 Samuel 3:1). And it also says, 'And the boy Samuel continued to grow and become better' (1 Samuel 2:26). Concerning him it is said, 'He will find favor and good understanding' (Proverbs 3:4). "Another interpretation is that 'I have made the low tree high' (Ezekiel 17:24) refers to Hannah. 'I have dried up the green tree' (Ezekiel 17:24) refers to Peninah, as it is written, 'But she had no children and was miserable' (1 Samuel 2:5). 'I have made the dry tree flourish' (Ezekiel 17:24) refers to Hannah, as it says, 'For the Lord had visited Hannah' (1 Samuel 2:21). 'And the boy Samuel continued to grow with the Lord' (1 Samuel 2:21). David said, 'Magnify the Lord with me, and let us exalt His name together' (Psalms 34:4)."
Shemot Rabbah
Another matter, “if you lend money to My people,” that is what is written: “A greedy man rushes after wealth” (Proverbs 28:22);44The midrash will explain how this relates to the verse “if you lend money to My people,” but it first cites other interpretations of the verse. this is Cain, who hastened himself to take the world. How so? When he was with his brother, as it is stated: “It was when they were in the field” (Genesis 4:8), they said one to the other: ‘Come, let us divide the world.’ Cain said: ‘You take the movable property, and I [will take] the land.’ They divided it between them. Abel took the movable property and Cain [took] the land. [Cain] plotted to oust [Abel] from the world. Abel was walking on the earth and Cain was pursuing him. He said to him: ‘Leave what is mine.’ [Abel] went to the mountains, and [Cain] said: ‘Leave what is mine,’ until he stood over him and killed him. That is, “a greedy man rushes after wealth.” This is Cain, who was greedy toward his brother.
“And does not know that lack will come upon him” (Proverbs 28:22). What lack befell [Cain]? It is that the Holy One blessed be He said: “Restless and wandering you shall be on the earth” (Genesis 4:12). What is that? It is that every place that he went, the Holy One blessed be He would bring trouble along with him and they would strike him and pursue him until they would drive him away. Solomon proclaimed in his regard: “If a man would beget one hundred” (Ecclesiastes 6:3); this is Cain who begot one hundred children, “and would live many years” (Ecclesiastes 6:3); he lived as long as Adam lived, “and the days of his years would be numerous” (Ecclesiastes 6:3); he lived seven hundred and thirty-six years longer than his father, “but his soul will not be sated from the goodness” (Ecclesiastes 6:3); as his soul would not be sated with his money, as it is stated: “Restless and wandering you shall be on the earth” (Genesis 4:12). “And moreover, he has no burial” (Ecclesiastes 6:3), as he was in abeyance, gradually weakening until the flood came and swept him away. “I say: A stillborn is better than he” (Ecclesiastes 6:3); this is Abel, his brother, as [Cain] rose up and felled him, [leaving him] dead in the field.
Another matter, “rushes after wealth,” this is Ephron. When Sarah died and Abraham was seeking a place to bury her, he said to them [the Hittites]: “Heed me, and intercede for me with Ephron, son of Tzohar” (Genesis 23:8). Immediately, they went and appointed [Ephron] prefect over them that very day. They said to him: ‘Sell the cave to Abraham.’ He said to them: ‘I will not sell it to him.’ They said to him: ‘If you do not do so we will remove you from your prefecture.’ Immediately, Abraham arose and weighed the silver for him. Rabbi Ḥama said: Every shekel stated in the Torah is a sela,45When the Torah mentions a shekel it refers to the coin known in the Mishna as a sela. in the Prophets is a litra,46Twenty-five sela. and in the Writings is a centenarium.47One hundred litra. Rabbi Yehuda ben Pazi said: Except for the shekels of Ephron, which were centenaria. What did Ephron say to Abraham? If you give me four hundred shekel, from the merchandise of your house you will give it to me.48This sum is insignificant to a man as wealthy as you (Matnot Kehuna). Because he was greedy regarding Abraham’s money, the verse subtracted a vav from him.49In the verse that states that Abraham paid the money to Ephron, Ephron’s name is spelled without a vav (Genesis 23:16). This symbolizes the fact that Ephron would experience financial setbacks. That is, “and does not know that lack will come upon him.” The verse subtracted a vav from the person who was greedy. Moreover, the cave was not called by his name, but rather, by the name of the children of Ḥet, as it is stated: “That Abraham purchased from the children of Ḥet” (Genesis 25:10); it does not say from Ephron, but from the children of Ḥet.
Another matter, “rushes after wealth,” this is Esau. When Isaac died, Jacob and Esau came and divided everything. Jacob said: ‘Shall this wicked be destined to enter, he and his children, the Cave of Makhpela, and he will have a portion and residence with the righteous buried in it?’ Immediately, he took all the money in his possession and made it into a pile and said to Esau: ‘My brother, do you want the portion you have in this cave, or this silver and gold?’ At that moment, Esau said: ‘This kind of burial place is found everywhere. For one grave that I have in the cave, will I lose all this money?’ Immediately, he rose and took all the money and gave him his portion. That is what Jacob says to Joseph: “In my grave that I excavated [kariti] for me” (Genesis 50:5). “I purchased,” is not written, but rather kariti. He said to them: ‘I gave Esau a pile [keri] of dinars.’ That is, “and does not know that lack will come upon him.” What is the lack? It is that he did not enter the Cave of Makhpela.
Another matter, “rushes after wealth,” this is the borrower who was too miserly to rent two cows, and he borrows one and rents one. Because he rented only one, if it [the borrowed cow] dies or is injured, he pays. If he rented and it dies, the Torah says: “If he is a renter, it goes for his rent” (Exodus 22:14).50The owner does not receive payment beyond the rent. That is, “a greedy man rushes after wealth,” as he was too miserly to rent [both cows], the result is “and does not know that lack will come upon him.” That is what is written: “[If a man borrows from his neighbor and it is injured or dies,] its owner is not with it, he shall pay” (Exodus 22:13).
Another matter, “rushes after wealth,” Rabbi Levi said: This is one who does not separate his tithes properly. There was an incident involving one who would separate his tithes properly, and he had one field that would produce one thousand measures, and he would separate from it one hundred measures as tithe. From the remainder, he and the members of his household supported themselves. At the time of his death, he called his son and said: ‘My son, pay attention to this field, such and such measures it produces, such and such measures for tithe, and from it I supported myself all my days.’ When he passed from the world, the first year, the son sowed it, and it produced one thousand measures and he separated from it one hundred as tithe. The second year, miserliness overcame him and he deducted ten,51He separated only ninety measures as tithe. and it deducted one hundred;52The next year, the field produced only nine hundred measures. likewise the third, likewise, the fourth, likewise, the fifth, until it reached the total of its tithes.53Each year, he deducted ten measures from the tithe and the field produced one hundred measures fewer, until ultimately, the field produced only one hundred measures. When his relatives saw that it was so, they rose, donned white garments and wrapped themselves in white outer garments and came to him. He said to them: ‘Have you come to rejoice over my [troubles]?’ They said: ‘Heaven forbid, we came only to rejoice with you.’ In the past, you were the landowner and the Holy One blessed be He was the priest. Now, you have become the priest and the Holy One blessed be He has become the landowner. That is, “and does not know that lack will come upon him.”
Another matter, “rushes after wealth,” Rabbi Yitzḥak said: This is one who would lend with interest, because he was too miserly to lend to Israelites without interest. “And does not know that lack will come upon him,” as it is written: “He who increases his wealth through usury and interest amasses it for one who cares for the poor” (Proverbs 28:8). Who is “one who cares for the poor”? This is Esau. Is Esau one who cares for the poor? Is he not one who exploits the poor? Rather, he was like generals, commanders, and governors who invade cities, rob, and plunder, and when they return they say: ‘Bring us the poor and we will support them.’ The folk proverb says: She prostitutes herself for apples and distributes them to the ill.
Another matter, what is: “Amasses it for one who cares for the poor”? Everything that the Babylonian kingdom gathers in this world, the Holy One blessed be He gives it to Israel in the future, as it is stated: “Its merchandise and its fee will be sacred to the Lord” (Isaiah 23:18).
Another matter, “if you lend money to My people,” the Holy One blessed be He said: ‘If you lend money and do not take interest from him, you are My people. Just as I will never stumble, so, too, you will never stumble,’ as it is stated: “He does not lend with usury” (Psalms 15:5) and it is written: “One who performs these will never stumble” (Psalms 15:5).
“And does not know that lack will come upon him” (Proverbs 28:22). What lack befell [Cain]? It is that the Holy One blessed be He said: “Restless and wandering you shall be on the earth” (Genesis 4:12). What is that? It is that every place that he went, the Holy One blessed be He would bring trouble along with him and they would strike him and pursue him until they would drive him away. Solomon proclaimed in his regard: “If a man would beget one hundred” (Ecclesiastes 6:3); this is Cain who begot one hundred children, “and would live many years” (Ecclesiastes 6:3); he lived as long as Adam lived, “and the days of his years would be numerous” (Ecclesiastes 6:3); he lived seven hundred and thirty-six years longer than his father, “but his soul will not be sated from the goodness” (Ecclesiastes 6:3); as his soul would not be sated with his money, as it is stated: “Restless and wandering you shall be on the earth” (Genesis 4:12). “And moreover, he has no burial” (Ecclesiastes 6:3), as he was in abeyance, gradually weakening until the flood came and swept him away. “I say: A stillborn is better than he” (Ecclesiastes 6:3); this is Abel, his brother, as [Cain] rose up and felled him, [leaving him] dead in the field.
Another matter, “rushes after wealth,” this is Ephron. When Sarah died and Abraham was seeking a place to bury her, he said to them [the Hittites]: “Heed me, and intercede for me with Ephron, son of Tzohar” (Genesis 23:8). Immediately, they went and appointed [Ephron] prefect over them that very day. They said to him: ‘Sell the cave to Abraham.’ He said to them: ‘I will not sell it to him.’ They said to him: ‘If you do not do so we will remove you from your prefecture.’ Immediately, Abraham arose and weighed the silver for him. Rabbi Ḥama said: Every shekel stated in the Torah is a sela,45When the Torah mentions a shekel it refers to the coin known in the Mishna as a sela. in the Prophets is a litra,46Twenty-five sela. and in the Writings is a centenarium.47One hundred litra. Rabbi Yehuda ben Pazi said: Except for the shekels of Ephron, which were centenaria. What did Ephron say to Abraham? If you give me four hundred shekel, from the merchandise of your house you will give it to me.48This sum is insignificant to a man as wealthy as you (Matnot Kehuna). Because he was greedy regarding Abraham’s money, the verse subtracted a vav from him.49In the verse that states that Abraham paid the money to Ephron, Ephron’s name is spelled without a vav (Genesis 23:16). This symbolizes the fact that Ephron would experience financial setbacks. That is, “and does not know that lack will come upon him.” The verse subtracted a vav from the person who was greedy. Moreover, the cave was not called by his name, but rather, by the name of the children of Ḥet, as it is stated: “That Abraham purchased from the children of Ḥet” (Genesis 25:10); it does not say from Ephron, but from the children of Ḥet.
Another matter, “rushes after wealth,” this is Esau. When Isaac died, Jacob and Esau came and divided everything. Jacob said: ‘Shall this wicked be destined to enter, he and his children, the Cave of Makhpela, and he will have a portion and residence with the righteous buried in it?’ Immediately, he took all the money in his possession and made it into a pile and said to Esau: ‘My brother, do you want the portion you have in this cave, or this silver and gold?’ At that moment, Esau said: ‘This kind of burial place is found everywhere. For one grave that I have in the cave, will I lose all this money?’ Immediately, he rose and took all the money and gave him his portion. That is what Jacob says to Joseph: “In my grave that I excavated [kariti] for me” (Genesis 50:5). “I purchased,” is not written, but rather kariti. He said to them: ‘I gave Esau a pile [keri] of dinars.’ That is, “and does not know that lack will come upon him.” What is the lack? It is that he did not enter the Cave of Makhpela.
Another matter, “rushes after wealth,” this is the borrower who was too miserly to rent two cows, and he borrows one and rents one. Because he rented only one, if it [the borrowed cow] dies or is injured, he pays. If he rented and it dies, the Torah says: “If he is a renter, it goes for his rent” (Exodus 22:14).50The owner does not receive payment beyond the rent. That is, “a greedy man rushes after wealth,” as he was too miserly to rent [both cows], the result is “and does not know that lack will come upon him.” That is what is written: “[If a man borrows from his neighbor and it is injured or dies,] its owner is not with it, he shall pay” (Exodus 22:13).
Another matter, “rushes after wealth,” Rabbi Levi said: This is one who does not separate his tithes properly. There was an incident involving one who would separate his tithes properly, and he had one field that would produce one thousand measures, and he would separate from it one hundred measures as tithe. From the remainder, he and the members of his household supported themselves. At the time of his death, he called his son and said: ‘My son, pay attention to this field, such and such measures it produces, such and such measures for tithe, and from it I supported myself all my days.’ When he passed from the world, the first year, the son sowed it, and it produced one thousand measures and he separated from it one hundred as tithe. The second year, miserliness overcame him and he deducted ten,51He separated only ninety measures as tithe. and it deducted one hundred;52The next year, the field produced only nine hundred measures. likewise the third, likewise, the fourth, likewise, the fifth, until it reached the total of its tithes.53Each year, he deducted ten measures from the tithe and the field produced one hundred measures fewer, until ultimately, the field produced only one hundred measures. When his relatives saw that it was so, they rose, donned white garments and wrapped themselves in white outer garments and came to him. He said to them: ‘Have you come to rejoice over my [troubles]?’ They said: ‘Heaven forbid, we came only to rejoice with you.’ In the past, you were the landowner and the Holy One blessed be He was the priest. Now, you have become the priest and the Holy One blessed be He has become the landowner. That is, “and does not know that lack will come upon him.”
Another matter, “rushes after wealth,” Rabbi Yitzḥak said: This is one who would lend with interest, because he was too miserly to lend to Israelites without interest. “And does not know that lack will come upon him,” as it is written: “He who increases his wealth through usury and interest amasses it for one who cares for the poor” (Proverbs 28:8). Who is “one who cares for the poor”? This is Esau. Is Esau one who cares for the poor? Is he not one who exploits the poor? Rather, he was like generals, commanders, and governors who invade cities, rob, and plunder, and when they return they say: ‘Bring us the poor and we will support them.’ The folk proverb says: She prostitutes herself for apples and distributes them to the ill.
Another matter, what is: “Amasses it for one who cares for the poor”? Everything that the Babylonian kingdom gathers in this world, the Holy One blessed be He gives it to Israel in the future, as it is stated: “Its merchandise and its fee will be sacred to the Lord” (Isaiah 23:18).
Another matter, “if you lend money to My people,” the Holy One blessed be He said: ‘If you lend money and do not take interest from him, you are My people. Just as I will never stumble, so, too, you will never stumble,’ as it is stated: “He does not lend with usury” (Psalms 15:5) and it is written: “One who performs these will never stumble” (Psalms 15:5).
Bereshit Rabbah
“He spoke with them, saying: If you are willing to bury my dead from before me, heed me, and intercede for me with Ephron, son of Tzoḥar” (Genesis 23:8).
“He spoke with them, saying: If you are willing…[intercede [pigu] for me]” – prevail upon him for me, mediate on my behalf; and if that is not [sufficient], entreat him on my behalf.24The word pigu can connote all of these meanings.
“Ephron was sitting among the children of Ḥet and Ephron the Hittite answered Abraham in the hearing of the children of Ḥet, of all those coming to his city gate, saying” (Genesis 23:10).
“Ephron was sitting [yoshev] among the children of Ḥet” – Rabbi Yitzḥak said: Yashav is written;25Yoshev, “was sitting,” is usually spelled with a vav, but here the vav is missing, so that the word could be read yashav, “he sat.” If the verse is saying that “he sat,” it means that at that point in the narrative he sat down among the children of Ḥet, meaning that he assumed a position of honor among them. on that day they appointed him chief officer [over them], so that there would not be [a situation in which] a person of great stature [Abraham] would be purchasing from a person of low stature.
“Ephron the Hittite answered Abraham in the hearing of the children of Ḥet, [of all those coming to his city gate]”26The implication is that all the people of the city were present. – Rabbi Pinḥas said: This teaches that they all locked their doors and went out to show kindness towards Abraham [by attending Sarah’s funeral].
“No, my lord, heed me; the field I have given to you, and the cave that is in it, I have given it to you; before the eyes of my people I have given it to you; bury your dead” (Genesis 23:11).
“He spoke to Ephron in the hearing of the people of the land, saying: But if you please, hear me: I will give the price of the field; take it from me, and I will bury my dead there” (Genesis 23:13).
“And Ephron answered Abraham, saying unto him” (Genesis 23:14).
“My lord, heed me: Land worth four hundred shekels of silver, between me and you, what is it? Bury your dead” (Genesis 23:15).
“Abraham heeded Ephron, and Abraham weighed for Ephron the silver that he spoke in the hearing of the children of Ḥet, four hundred shekels of silver, in the currency of merchants” (Genesis 23:16).
“No, my lord, heed me; the field I have given to you, and the cave…My lord, heed me: Land worth four hundred shekels of silver” – Rabbi Ḥanina said: All the shekels that are stated in the Torah refer to sela’im; in the Prophets, litrin;27A litra being equal to twenty-five sela’im. and in the Writings, centenaria.28A centenarium being equal to one hundred sela’im. Rabbi Yudan said: The exception is the shekels of Ephron, which were centenaria. That is what is written: “A greedy man rushes after wealth, and he does not know that diminishment will befall him” (Proverbs 28:22). “A greedy man rushes after wealth” – this refers to Ephron, who cast a greedy eye upon the wealth of the righteous man [Abraham].29By demanding an exorbitant price for his field. “And he does not know that diminishment will befall him” – as the Torah diminished the letter vav from him.30Throughout the narrative, Ephron’s name is written with a vav, but here, where he overprices his field, his name is spelled without the vav. Thus, because of his greediness, diminishment befell him. That is what is written: “Abraham heeded Ephron and Abraham weighed for Ephron [the silver…]” – Ephron is written without a vav.
“Four hundred shekels of silver, in the currency of merchants” – Rabbi Abba bar Bizna said: It was usable for all merchandise.31Abraham gave the highest quality of coin, acceptable to all merchants for all kinds of merchandise.
“He spoke with them, saying: If you are willing…[intercede [pigu] for me]” – prevail upon him for me, mediate on my behalf; and if that is not [sufficient], entreat him on my behalf.24The word pigu can connote all of these meanings.
“Ephron was sitting among the children of Ḥet and Ephron the Hittite answered Abraham in the hearing of the children of Ḥet, of all those coming to his city gate, saying” (Genesis 23:10).
“Ephron was sitting [yoshev] among the children of Ḥet” – Rabbi Yitzḥak said: Yashav is written;25Yoshev, “was sitting,” is usually spelled with a vav, but here the vav is missing, so that the word could be read yashav, “he sat.” If the verse is saying that “he sat,” it means that at that point in the narrative he sat down among the children of Ḥet, meaning that he assumed a position of honor among them. on that day they appointed him chief officer [over them], so that there would not be [a situation in which] a person of great stature [Abraham] would be purchasing from a person of low stature.
“Ephron the Hittite answered Abraham in the hearing of the children of Ḥet, [of all those coming to his city gate]”26The implication is that all the people of the city were present. – Rabbi Pinḥas said: This teaches that they all locked their doors and went out to show kindness towards Abraham [by attending Sarah’s funeral].
“No, my lord, heed me; the field I have given to you, and the cave that is in it, I have given it to you; before the eyes of my people I have given it to you; bury your dead” (Genesis 23:11).
“He spoke to Ephron in the hearing of the people of the land, saying: But if you please, hear me: I will give the price of the field; take it from me, and I will bury my dead there” (Genesis 23:13).
“And Ephron answered Abraham, saying unto him” (Genesis 23:14).
“My lord, heed me: Land worth four hundred shekels of silver, between me and you, what is it? Bury your dead” (Genesis 23:15).
“Abraham heeded Ephron, and Abraham weighed for Ephron the silver that he spoke in the hearing of the children of Ḥet, four hundred shekels of silver, in the currency of merchants” (Genesis 23:16).
“No, my lord, heed me; the field I have given to you, and the cave…My lord, heed me: Land worth four hundred shekels of silver” – Rabbi Ḥanina said: All the shekels that are stated in the Torah refer to sela’im; in the Prophets, litrin;27A litra being equal to twenty-five sela’im. and in the Writings, centenaria.28A centenarium being equal to one hundred sela’im. Rabbi Yudan said: The exception is the shekels of Ephron, which were centenaria. That is what is written: “A greedy man rushes after wealth, and he does not know that diminishment will befall him” (Proverbs 28:22). “A greedy man rushes after wealth” – this refers to Ephron, who cast a greedy eye upon the wealth of the righteous man [Abraham].29By demanding an exorbitant price for his field. “And he does not know that diminishment will befall him” – as the Torah diminished the letter vav from him.30Throughout the narrative, Ephron’s name is written with a vav, but here, where he overprices his field, his name is spelled without the vav. Thus, because of his greediness, diminishment befell him. That is what is written: “Abraham heeded Ephron and Abraham weighed for Ephron [the silver…]” – Ephron is written without a vav.
“Four hundred shekels of silver, in the currency of merchants” – Rabbi Abba bar Bizna said: It was usable for all merchandise.31Abraham gave the highest quality of coin, acceptable to all merchants for all kinds of merchandise.