Despite having received God’s promise that his progeny would inherit the land, Avraham did not cut any corners in securing a burial plot. He insisted on following the same legal procedures followed by all other people, to show that God’s special relationship imposes additional demands and responsibilities, rather than entitling us to shortcuts.
The opening section of Parashat Chayei-Sara tells of Avraham’s purchase of the Makhpela cave and the surrounding area from Efron, a member of the Chiti tribe. There are two obvious aspects of this section that call to our attention. First, although the Chitites explicitly grant Avraham permission to bury his deceased wife anywhere he liked, and even after Efron offers him ownership over the Makhpela field free of charge, Avraham still insists on paying full price for the property. He refuses to accept a gift of land, and does not bury Sara until after the money is transferred and a legal acquisition is made.
A second prominent feature of this story is the publicity of the affair. The Torah emphasizes several times that the acquisition was made publicly, in full view of the Chiti tribe, and, curiously, Avraham asks the tribesmen to approach Efron on his behalf to request the purchase, rather than approaching Efron privately. Avraham appears to have afforded great importance to the public demonstration of his legal purchase of this territory.
Rav Reuven Bulka, in his Torah Therapy (p. 14), suggests that these aspects of the story are intended to convey a vital lesson relevant to Avraham’s descendants and their status as God’s special people:
Avraham wanted to show the people of his generation, and by so doing the people of all generations, that you do not use the word of God as a wedge and a weapon with which to bully people. God’s promise does not give carte-blanche to take advantage of others – to hide behind the divine word and impose God’s will. God can take care of the fulfillment of the promise more than adequately. The human responsibility, having been blessed with a godly promise, is to behave in a godly, exemplary fashion, so that people will see it, admire it, and come closer to such a conception of God.
Avraham’s handling of the situation demonstrates that he did not understand God’s promise as granting him special privileges. Our unique relationship with the Almighty gives us not entitlements, but rather responsibilities. It requires us to go to extra lengths to ensure we conduct ourselves ethically, rather than entitling us to shortcuts and special dispensations.
Despite having received God’s promise that his progeny would inherit the land, Avraham did not cut any corners in securing a burial plot. He insisted on following the same legal procedures followed by all other people, to show that God’s special relationship imposes additional demands and responsibilities, rather than entitling us to shortcuts. We must not utilize our covenant with God as a free pass excusing us from the accepted norms and protocols of civilized, ethical living. It must instead drive us to pursue higher standards, without any sense of privilege or entitlement.