Pemikiran Yahudi Amsal 28:22: Akeidat Yitzchak

Our physical universe is arranged in such a way that the sun shines somewhere all the time, due to the earth revolving on its own axis once in twenty-four hours. Our spiritual universe has been arranged similarly by G-d, so that spiritual light is always available somewhere. Abraham thought that due to the fact that he appealed in public and used such language as "give me," the bystanders would ask for clarification of the conditions he had in mind. Abraham would then have been able to explain that though he was prepared to pay handsomely, he would still consider the townspeople's approval as a gesture of kindness and friendship. (1,2,5) Since from a halachic point of view, i.e. Jewish law, a mourner preoccupied with arranging the funeral of his next of kin must preoccupy himself exclusively with the needs of the dead about to be buried, Abraham is reported as having only that purpose in mind when negotiating the purchase of the cave of Machpelah. His emphasis on his status as a resident implies his preparedness and ability to pay, whereas his reference to his status as a stranger implies that he depends on the goodwill of his immediate neighbors. Abraham understood the nuance of "no one will deny you his grave since you are a prince," as meaning that though your request will be granted, it will be granted only grudgingly. (3) "No one will deny," is not equivalent to "we will each one of us volunteer." Their emphasis on "to bury your dead," further emphasizes that only due to the immediate need would they concur in this transfer of land to Abraham. Abraham understood very well what was in their minds, though he addressed himself only to their spoken thoughts. He explained that he did not want any burial ground, but that the reason he was asking in public was to enlist everyone's support to persuade Ephron to sell the cave of Machpelah. He did not want to appropriate the cave in the hope that he would not be denied after the event, but he wanted to pay full value, and still consider the acquisition as if it had been a present to him. (4) Ephron, as one of the Hittites present, had said previously, "No Sir, I did offer my grave willingly, and if you want the cave, I will not retract. Neither did I expect money, since you had not mentioned that previously. Concerning your wish that my fellow citizens entreat me, there is no call for this. I have given it to you in their presence, go ahead and bury your dead in the meantime." By this he hinted, that at a later stage one could negotiate compensation. Abraham acknowledged his words, bowing, however insisting that he too had originally planned payment, and could not in good conscience profit now by accepting Ephron's generous gift. Only under such terms, i.e. full payment, could he proceed to bury his dead. After all these subtleties, Ephron finally spelled out the price, emphasizing that considering Abraham's immediate need, the price was ridiculously low, purely nominal. Since he had found a willing listener in Abraham, the latter had the amount weighed at the most respected money merchant, whereupon the land became Abraham's for all time. The public character of the sale was intended by Abraham from the outset, to forestall any subsequent complaints either by groups or individuals. This was to become his permanent home, here he and Sarah were to have their last resting places. Just as a man's body was not divided up to be buried in several places, so man and wife who had shared a happy marriage were never to be parted in death either. Abraham had delayed the purchase to await an opportunity such as the need for a burial ground, which would make it impossible for his request to be denied. (6) "After he buried his wife." He was not willing to proceed until the transaction had been completed. When a tzaddik is careful in all the minutiae of a transaction, this is called mishpat, justice. When a rasha, wicked person plans deviously, it is called mirmah, deceit (Proverbs 12,5). Thus we find by the end of the transaction, that the spelling of Ephron's name shows a letter missing, to show us that he had been too greedy. Abraham, however, had a letter added to his name indicating that his approach to life was the opposite of Ephron's. He appeared to offer little, but in fact gave a great deal. Compare Proverbs 28,22, "In the haste of the greedy to acquire more wealth, he overlooks the fact that he stands to lose that which he already owns."