## Ramban on Genesis Chapter 23

###### Ramban on Genesis 23:1:1
[Ramban on Genesis 23:1:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/23:1:1)

**מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה** לְשׁוֹן רַשִׁ"י (רש"י על בראשית כ"ג:א'), לְכָךְ נִכְתַּב שָׁנָה בְּכָל כְּלָל וּכְלָל, לוֹמַר לְךָ שֶׁכָּל אֶחָד נִדְרָשׁ לְעַצְמוֹ, בַּת מֵאָה כְּבַת עֶשְׂרִים לְחֵטְא וּבַת עֶשְׂרִים כְּבַת שְׁבַע לְיוֹפִי. וְכֵן כָּתַב בִּשְׁנֵי חַיֵּי אַבְרָהָם (רש"י על בראשית כ"ה:ז'). וְאֵין מִדְרָשׁוֹ זֶה נָכוֹן, שֶׁהֲרֵי בִּשְׁנֵי חַיֵּי יִשְׁמָעֵאל (שם פסוק יז) נֶאֱמַר כִּשְׁנֵי חַיֵּי אַבְרָהָם בְּשָׁוֶה, וְלֹא הָיוּ שָׁוִים בְּטוֹבָה, אֲבָל הָיָה מִתְּחִלָּה רָשָׁע וְעָשָׂה תְּשׁוּבָה בַּסּוֹף. וְעוֹד כִּי שָׁנָה שָׁנָה לְחַלֵּק מַשְׁמַע, וְאֵינֶנּוּ נִדְרָשׁ לְהַשְׁווֹתָן. אֲבָל "שָׁנָה שָׁנָה וְשָׁנִים" דֶּרֶךְ הַלָּשׁוֹן הוּא, וּמָה שֶׁאָמְרוּ בִּבְרֵאשִׁית רַבָּה (בראשית רבה נ"ח:א') בַּת מֵאָה כְּבַת עֶשְׂרִים לְחֵטְא, לֹא דָּרְשׁוּ כֵּן אֶלָּא מִיִּתּוּר הַלָּשׁוֹן שֶׁחָזַר וְאָמַר "שְׁנֵי חַיֵּי שָׂרָה", שֶׁכְּלָלָן וְהִשְׁוָה אוֹתָן. וְלֹא יִדְרְשׁוּ כֵן בְּאַבְרָהָם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
A HUNDRED AND TWENTY YEARS Rashi comments: “The reason the word ‘years’ is written at every term is that it informs you that each term must be interpreted by itself. At the age of one hundred she was as a woman of twenty as regards sin [for at the age of twenty she had not sinned since she had not reached the age when she was subject to punishment],¹ and at the age of twenty she was as beautiful as when she was seven.” Rashi wrote similarly on the verse, *the years of Abraham’s life*.²
However, this exegesis of his³ is not correct. In the case of the verse, *the years of the life of Ishmael*,⁴ it is stated exactly as in the verse, *the years of Abraham’s life*,² whereas these years of Ishmael were not all equally good since Ishmael was wicked in his early years, and only in the end did he repent of his evil ways.⁵ Furthermore, the repetition of the word “year” at every term would seem to indicate an intent to distinguish between them and, thus, should not be interpreted to imply equality. Rather, the use of the word *shanah* (year) and *shanim* (years) in this instance is the customary usage of the Hebrew language, while that which the Rabbis have said in Bereshith Rabbah,⁶ “At the age of one hundred she was as a woman of twenty as regards sin,” is an interpretation which they derived only from the redundant expression, the *years of the life of Sarah*, which includes them all and equates them. The Rabbis would not make a similar interpretation of the verse concerning Abraham [since in his case Scripture does not conclude with a similar comprehensive expression].

footnotes:
¹ The Heavenly Court does not punish one for sin before the age of twenty. The verse thus indicates that at the age of a hundred, Sarah never sinned, just as at the age of twenty she had never sinned.
² Further, 25:7.
³ Ramban does not disagree with Rashi’s interpretation as this is based on the Rabbis’ comment in Bereshith Rabbah. However, Ramban does dispute which words in the Torah-text are the basis for their interpretation. Thus according to Ramban a similar interpretation would not follow in the verses concerning Abraham and Ishmael.
⁴ Further, 25:17.
² Further, 25:7.
⁵ See Ramban, ibid.
⁶ Bereshith Rabbah 58:1.


###### Ramban on Genesis 23:2:1
[Ramban on Genesis 23:2:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/23:2:1)

**וַיָּבֹא אַבְרָהָם** לְשׁוֹן רַשִׁ"י (רש"י על בראשית כ"ג:ב') מִבְּאֵר שֶׁבַע, וְאֵין זֶה לוֹמַר שֶׁהָיָה עוֹמֵד שָׁם מִמָּה שֶׁכָּתוּב (בראשית כ"ב:י"ט) "וַיֵּשֶׁב אַבְרָהָם בִּבְאֵר שָׁבַע", כִּי אֵיךְ תִּהְיֶה שָׂרָה בְּחֶבְרוֹן. אֲבָל הַכַּוָּנָה לוֹמַר שֶׁהָלַךְ שָׁם בַּיּוֹם לְצָרְכּוֹ, וְשָׁמַע בְּמִיתַת שָׂרָה, וּבָא מִשָּׁם לִסְפֹּד לָהּ וְלִבְכּוֹתָהּ. וּלְשׁוֹן רַבּוֹתֵינוּ (ב"ר נח ה) מֵהַר הַמֹּרִיָּה בָּא. וְכֵן הוּא לְפִי הַמִּדְרָשׁ שֶׁכְּתָבוֹ הָרַב (רש"י כאן), כִּי שָׁמְעָה בָּעֲקֵדָה וּפָרְחָה נִשְׁמָתָהּ. וְהַנִּרְאֶה בָּעֲקֵדָה שֶׁהָיְתָה הַצַּוָּאָה בָּהּ בִּבְאֵר שָׁבַע, כִּי שָׁם הָיָה דָּר וְשָׁם חָזַר, כִּי כֵן כָּתוּב בַּתְּחִלָּה (בראשית כ"א:ל"ג) "וַיִּטַּע אֶשֶׁל בִּבְאֵר שָׁבַע וַיִּקְרָא שָׁם בְּשֵׁם ה' אֵל עוֹלָם", וְאָמַר (שם) "וַיָּגָר אַבְרָהָם בְּאֶרֶץ פְּלִשְׁתִּים יָמִים רַבִּים", וְהוּא גֵּרוּתוֹ בִּבְאֵר שֶׁבַע שֶׁהוּא בְּאֶרֶץ פְּלִשְׁתִּים, וְשָׁם נִצְטַוָּה בָּעֲקֵדָה, וְעַל כֵּן שָׁהָה בַּדֶּרֶךְ שְׁלֹשָׁה יָמִים, שֶׁאֶרֶץ פְּלִשְׁתִּים רְחוֹקָה מִירוּשָׁלַיִם, שֶׁאִילּוּ חֶבְרוֹן בְּהַר יְהוּדָה הוּא, כִּי כֵן כָּתוּב (יהושע כ ז) וְקָרוֹב לִירוּשָׁלַיִם. וּבְשׁוּבוֹ מִן הָעֲקֵדָה לִבְאֵר שֶׁבַע חָזַר, כְּמוֹ שֶׁנֶּאֱמַר (בראשית כ"ב:י"ט) "וַיָּשָׁב אַבְרָהָם אֶל נְעָרָיו וַיָּקֻמוּ וַיֵּלְכוּ יַחְדָּו אֶל בְּאֵר שָׁבַע וַיֵּשֶׁב אַבְרָהָם בִּבְאֵר שָׁבַע", לְהוֹרוֹת שֶׁנִּתְעַכֵּב שָׁם וְיָשַׁב בּוֹ שָׁנִים, וְאִם כֵּן לֹא מֵתָה שָׂרָה בְּאוֹתוֹ זְמַן, כִּי לֹא הָיָה אַבְרָהָם דָּר בִּבְאֵר שֶׁבַע וְשָׂרָה דָּרָה בְּחֶבְרוֹן. וְכֵן נִרְאֶה כִּי יִצְחָק נוֹלַד בִּבְאֵר שֶׁבַע, כִּי כָּתוּב תְּחִלָּה (בראשית כ':א') "וַיִּסַּע מִשָּׁם אַבְרָהָם אַרְצָה הַנֶּגֶב וַיֵּשֶׁב בֵּין קָדֵשׁ וּבֵין שׁוּר וַיָּגָר בִּגְרָר", וַאֲבִימֶלֶךְ אָמַר אֵלָיו "הִנֵּה אַרְצִי לְפָנֶיךָ בַּטּוֹב בְּעֵינֶיךָ שֵׁב" (שם טו), וְנִתְיַשֵּׁב שָׁם בָּאָרֶץ הַהִיא בִּבְאֵר שֶׁבַע, שֶׁכֵּן כָּתוּב (בראשית כ"א:כ"ב) "וַיְהִי בָּעֵת הַהִיא וַיֹּאמֶר אֲבִימֶלֶךְ וּפִיכֹל שַׂר צְבָאוֹ אֶל אַבְרָהָם לֵאמֹר", וְאֵין כָּתוּב שֶׁהָלְכוּ אֵלָיו מִגְּרָר וַיִּכְרְתוּ שָׁם הַבְּרִית בִּבְאֵר שֶׁבַע. וְכֵן תִּרְאֶה כִּי הָגָר כַּאֲשֶׁר הוֹצִיאוּ אוֹתָהּ מִבֵּית אַבְרָהָם בְּיוֹם הִגָּמֵל אֶת יִצְחָק הָלְכָה בְּמִדְבַּר בְּאֵר שֶׁבַע (בראשית כ"א:י"ד), שֶׁשָּׁם הָיוּ דָּרִים. אֲבָל אַחַר יָמִים רַבִּים נָסַע מֵאֶרֶץ פְּלִשְׁתִּים וּבָא לְחֶבְרוֹן, וְנִפְטְרָה שָׁם הַצַּדֶּקֶת. אֲבָל לְפִי הַמִּדְרָשׁ צְרִיכִין אָנוּ לוֹמַר כִּי אַבְרָהָם וְשָׂרָה בִּזְמַן הָעֲקֵדָה הָיוּ דָּרִים בְּחֶבְרוֹן, וְשָׁם נִצְטַוָּה, וּמָה שֶׁאָמַר "בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָּׂא אַבְרָהָם אֶת עֵינָיו" (בראשית כ"ב:ד'), כִּי לֹא נִגְלָה לוֹ הָהָר חָמַד אֱלֹהִים עַד הַיּוֹם הַשְּׁלִישִׁי, וְהָיָה בִּשְׁנֵי הַיָּמִים הוֹלֵךְ בִּסְבִיבֵי יְרוּשָׁלַיִם וְלֹא הָיָה הָרָצוֹן לְהַרְאוֹת לוֹ. וְאַבְרָהָם אַחַר הָעֲקֵדָה לֹא שָׁב לִמְקוֹמוֹ לְחֶבְרוֹן אֲבָל הָלַךְ תְּחִלָּה אֶל בְּאֵר שֶׁבַע מְקוֹם הָאֶשֶׁל שֶׁלּוֹ, לָתֵת הוֹדָאָה עַל נִסּוֹ, וְשָׁם שָׁמַע בְּמִיתַת שָׂרָה וּבָא. וּמִי שֶׁאָמַר מֵהַר הַמֹּרִיָּה בָּא וּמִי שֶׁאָמַר מִבְּאֵר שֶׁבַע בָּא הַכֹּל טַעַם אֶחָד. וּלְפִי זֶה מַה שֶׁאָמַר הַכָּתוּב "וַיֵּשֶׁב אַבְרָהָם בִּבְאֵר שָׁבַע" (בראשית כ"ב:י"ט) יִהְיֶה עִנְיָנוֹ כִּי בְּשׁוּבוֹ מִן הָעֲקֵדָה שָׁב אֶל בְּאֵר שֶׁבַע, וּמִשָּׁם הָלַךְ לִקְבֹּר אֶת שָׂרָה, וְאַחַר הַקְּבוּרָה מִיָּד חָזַר לִבְאֵר שֶׁבַע וְנִתְיַשֵּׁב שָׁם שָׁנִים. וְהִשְׁלִים הַכָּתוּב עִנְיַן בְּאֵר שֶׁבַע כְּאֶחָד וְאַחֲרֵי כֵן סִפֵּר בַּקְּבוּרָה. וְשָׁם בִּבְאֵר שֶׁבַע נָשָׂא יִצְחָק אֶת רִבְקָה, כְּמוֹ שֶׁאָמַר "וְהוּא יוֹשֵׁב בְּאֶרֶץ הַנֶּגֶב" (בראשית כ"ד:ס"ב). וְזֶה דַּעַת כָּל הַמְּפָרְשִׁים (רש"י והראב"ע והרד"ק), כִּי אַבְרָהָם הָיָה בְּמָקוֹם אַחֵר וּבָא מִשָּׁם. וּלְפִי דַּעְתִּי כִּי הָיָה לְשָׂרָה אֹהֶל שָׁם עוֹמֶדֶת וְאַמְהוֹתֶיהָ לְפָנֶיהָ, וְכֵן כָּתוּב (בראשית ל"א:ל"ג) "בְּאֹהֶל יַעֲקֹב וּבְאֹהֶל לֵאָה וּבְאֹהֶל שְׁתֵּי הָאֲמָהֹת", וְהִנֵּה שָׂרָה מֵתָה בָּאֹהֶל אֲשֶׁר לָהּ וְנִכְנַס אַבְרָהָם בָּאֹהֶל עִם אֲחֻזַּת מֵרֵעָיו לִסְפֹּד אוֹתָהּ. אוֹ שֶׁיִּהְיֶה לְשׁוֹן "וַיָּבֹא" לֵאמֹר שֶׁנִּתְעוֹרֵר אַבְרָהָם לַהֶסְפֵּד הַזֶּה וְהִתְחִיל לַעֲשׂוֹתוֹ, כִּי כָל מִתְעוֹרֵר וּמַתְחִיל בִּמְלָאכָה יִקָּרֵא בָּא אֵלֶיהָ, וְזֶה לָשׁוֹן מֻרְגָּל בְּדִבְרֵי חֲכָמִים, כְּמוֹ שֶׁשָּׁנִינוּ בְּתָמִיד (פ"ד מ"ג) בָּא לוֹ לַגֵּרָה וְהִנִּיחַ בָּהּ שְׁתֵּי צְלָעוֹת מִכָּאן, בָּא לוֹ לַדֹּפֶן הַשְּׂמָאלִית, בָּא לוֹ לָעֹקֶץ, וְאָמְרָם (בכורות כ) אֲנִי לֹא בָּאתִי לִידֵי הַמִּדָּה הַזּוֹ, וְכֵן בַּכָּתוּב (שמות כב יד) "בָּא בִּשְׂכָרוֹ", שֶׁבָּא לַמְּלָאכָה הַהִיא וְעָשָׂה אוֹתָהּ בַּעֲבוּר שְׂכָרוֹ. וְלֹא יִתָּכֵן בְּעֵינַי שֶׁבָּא מֵעִיר אַחֶרֶת אֶל חֶבְרוֹן, שֶׁאִלּוּ הָיָה כֵּן הָיָה מַזְכִּיר אוֹתוֹ הַמָּקוֹם וְהָיָה הַכָּתוּב מְפָרֵשׁ "וַיִּשְׁמַע אַבְרָהָם וַיָּבֹא מִמְּקוֹם פְּלוֹנִי":

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND ABRAHAM CAME. Rashi comments: “From Beer-sheba.” Now this does not mean to imply that Abraham remained in Beer-sheba — as is indicated in the verse, *And Abraham abode at Beer-sheba*,⁷ for how then would Sarah have been in Hebron? Rather, the intent is to state that Abraham had gone to Beer-sheba for the day for some purpose, and while there he heard of the death of Sarah and came from there to Hebron to mourn and weep for her. However, the expression of our Rabbis is,⁸ “*And Abraham came* — from Mount Moriah.” This is in accord with the Midrash which the Rabbi [Rashi] previously cited⁹ which states that hearing of the Binding [in which her son had been made ready for sacrifice and had indeed almost been sacrificed] her soul flew from her and she died.
It would appear that the Divine command concerning the Binding was delivered to Abraham in Beer-sheba for there he dwelt and he returned thereto after the Binding, for so it is written at the outset: *And Abraham planted a tamarisk-tree in Beer-sheba and called there on the name of the Eternal, the Everlasting G-d*.¹⁰ It further states, *And Abraham sojourned in the land of the Philistines many days*.¹¹, Verse 34. This refers to his dwelling in Beer-sheba, which is in the land of the Philistines, and it is there that he was commanded concerning the Binding. It is for this reason that he expended three days on the journey to Mount Moriah,¹², 22:4. for the land of the Philistines is distant from Jerusalem. On the other hand, Hebron is in the mountains of Judah, as Scripture testifies,¹³ and is therefore near to Jerusalem. Thus, when coming from the Binding, he returned to Beer-sheba, as it is said, *So Abraham returned to his lads and they rose and went together to Beer-sheba*.¹⁴ This teaches us that he tarried there and dwelled in Beer-sheba for a period of years. Now if this was the case, Sarah did not die during that period immediately following the Binding for it would not be that Abraham lived in Beer-sheba while Sarah dwelt in Hebron. And so it also appears since Isaac was born in Beer-sheba for it is previously written, *And Abraham journeyed from there towards the land of the south and abode between Kadesh and Shur and sojourned in Gerar*,¹⁵, 20:1. and Abimelech said to him, *Behold, my land is before thee; abide where it is good in thine eyes*.¹⁶, Verse 15. There in that land Abraham settled in the city of Beer-sheba, for so it is written, *And it came to pass at that time that Abimelech and Phicol the captain of his host spoke unto Abraham, saying*.¹⁷, 21:22. Though it is not written there that they came to him from Gerar, [as it is written in the case of Isaac],¹⁸ from which you might infer that Abraham lived in Gerar, this is not the case. Scripture clearly states that it was in Beer-sheba that they made the covenant.¹⁹ Similarly, you will see that when Hagar was sent away from the house of Abraham *on the day that Isaac was weaned*,²⁰, Verse 8. she walked *in the desert of Beer-sheba*,²¹, Verse 14. for it was there that they lived. However, after many days, he [Abraham] journeyed from the land of the Philistines and came to Hebron, and there the righteous woman Sarah passed away.
However, according to the Midrash [which states that Sarah died at the time of the Binding], we must say that Abraham and Sarah lived in Hebron at the time of the Binding, and there Abraham was commanded concerning it. The verse which states that *On the third day Abraham lifted up his eyes*,¹², 22:4. poses this difficulty: Since Hebron is near Mount Moriah, which is in Jerusalem, why did he not arrive at the mountain until the third day? The answer is as follows: *The mountain which G-d had desired for His abode*²² was not revealed to him until the third day. Thus for two days he wandered in the environs of Jerusalem, and it was not yet the Divine Will to indicate the mountain to him. After the Binding, Abraham did not return to his place in Hebron. Rather, he went first to Beer-sheba, the place of his tamarisk-tree, to give thanks for the miracle that befell him. It was there that he heard of the death of Sarah, and he came to Hebron. The two apparently divergent opinions — namely, that Abraham came from Mount Moriah and that he came from Beer-sheba — are thus one [since, as explained, on his way from Mount Moriah he went to the tamarisk-tree which was in Beer-sheba, there to give thanks for the miracle]. Accordingly, the verse which states, *And Abraham abode at Beer-sheba*,⁷ is intended to indicate that upon his return from the Binding he went to Beer-sheba, and from there he went to bury Sarah. After the internment he immediately returned to Beer-sheba and settled there for years. Scripture, however, concludes the subject of Beer-sheba all at once, and following that it tells of the burial, [which explains the lack of chronology in the verse, *And Abraham dwelt in Beer-sheba*]. It was there in Beer-sheba that Isaac married Rebekah, as it says, *For he dwelt in the land of the South*,²³ the locus of Beer-sheba. It is thus the opinion of all the commentators that Abraham was in another place, and it was from there that he came to the burial.
In my opinion, Sarah had a tent for herself and her attendants. And so it is written elsewhere *into Jacob’s tent, and into Leah’s tent, and into the tent of the two maid servants*.²⁴, 31:33. Sarah thus died in her tent, and Abraham came into her tent with a group of his friends to bewail her. [This is a simple explanation of the expression, *and Abraham came*.] It may be that the word *vayavo (and he came)* indicates that Abraham was bestirred to make this eulogy, and he began to make it, for all who bestir themselves to begin doing a certain task are spoken of in Hebrew as “coming to it.” This usage is quite common in the language of Sages, as we learn in Tractate Tamid:²⁵ “He came to the neck and left with it two ribs on either side…. He came to the left flank…. He came to the rump.” And also (you have) their expression,²⁶ “I have not come to this principle.” In Scripture, likewise, you find, *he came for his hire*,²⁷ meaning that he came for the purpose of this work and did it for his hire. However, it does not appear to me feasible that Abraham came from another city to Hebron. If that were the case, Scripture would have mentioned that place and would have expressly written: “and Abraham heard, and he came from such and such a place.”

footnotes:
⁷ Above, 22:19.
⁸ Bereshith Rabbah 58:5.
⁹ In his commentary to Verse 2.
¹⁰ Above, 21:33.
¹¹ Ibid.
¹² Ibid.
¹³ Joshua 20:7; 21:11.
¹⁴ Above, 22:19.
¹⁵ Ibid.
¹⁶ Ibid.
¹⁷ Ibid.
¹⁸ Further, 26:26.
¹⁹ Above, 21:32.
²⁰ Ibid.
²¹ Ibid.
¹² Ibid.
²² Psalms 68:17. A reference to the fact that in the future the Temple of Jerusalem was to be built on that mountain. See Ramban, above, 22:2.
⁷ Above, 22:19.
²³ Further, 24:62.
²⁴ Ibid.
²⁵ Tamid, IV, 3.
²⁶ Bechoroth 20a.
²⁷ Exodus 22:14.


###### Ramban on Genesis 23:4:1
[Ramban on Genesis 23:4:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/23:4:1)

**גֵּר וְתוֹשָׁב אָנֹכִי עִמָּכֶם** הָיָה הַמִּנְהָג לִהְיוֹת לָהֶם בָּתֵּי קְבָרוֹת אִישׁ לְבֵית אֲבוֹתָיו, וּשְׂדֵה קְבוּרָה אֶחָד יִקְבְּרוּ בּוֹ כָּל הַגֵּרִים. וְהִנֵּה אַבְרָהָם אָמַר אֶל בְּנֵי חֵת, אֲנִי גֵּר מֵאֶרֶץ אַחֶרֶת וְלֹא הָנְחַלְתִּי מֵאֲבוֹתַי בֵּית הַקְּבָרוֹת בָּאָרֶץ הַזֹּאת, וְהִנֵּה עַתָּה אֲנִי תּוֹשָׁב עִמָּכֶם כִּי חָפַצְתִּי לָשֶׁבֶת בָּאָרֶץ הַזֹּאת, וְלָכֵן תְּנוּ קֶבֶר לִהְיוֹת לִי לַאֲחֻזַּת עוֹלָם כְּאֶחָד מִכֶּם. וּמִפְּנֵי שֶׁאָמַר "תְּנוּ" חָשְׁבוּ שֶׁבִּקֵּשׁ אוֹתָהּ מֵהֶם בְּמַתָּנָה, וְעָנוּ אוֹתוֹ, אֵינְךָ נֶחְשָׁב בְּעֵינֵינוּ כְּגֵר וְתוֹשָׁב, אֲבָל אַתָּה מֶלֶךְ, הִמְלִיכְךָ הָאֱלֹהִים עָלֵינוּ וַאֲנַחְנוּ וְאַדְמָתֵנוּ עֲבָדִים לְךָ, תִּקַּח כָּל בֵּית הַקְּבָרוֹת שֶׁתַּחְפֹּץ בּוֹ וּקְבֹר מֵתְךָ שָׁם, וְיִהְיֶה לְךָ לַאֲחֻזַּת קֶבֶר לְעוֹלָם, כִּי אִישׁ מִמֶּנּוּ לֹא יִמְנָעֵהוּ מִמְּךָ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
I AM A STRANGER AND SOJOURNER WITH YOU. It was customary for them to have separate burial grounds for each family and one burial ground for the internment of all strangers. Now Abraham said to the children of Heth: “I am a stranger from another land and have not inherited a burial ground in this land from my ancestors. Now I am a sojourner with you since I have desired to dwell in this land. Therefore give me a burying-place for an everlasting possession just as one of you.” However, since Abraham used the word “*t’nu* (give), [which has the same root as *matanah*,” (gift)], they suspected that he desired it from them as a gift. They therefore answered him: “You are not regarded by us as a stranger or sojourner. Rather, you are a king. G-d has made you king over us, and we and our land are subservient to you. Take any burial ground you desire, and bury your dead there. It shall be unto you a possession of a burial-place forever since no one of us shall withhold it from you.”


###### Ramban on Genesis 23:8:1
[Ramban on Genesis 23:8:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/23:8:1)

**אִם יֵשׁ אֶת נַפְשְׁכֶם לִקְבֹּר אֶת מֵתִי מִלְּפָנַי** טַעְמוֹ אֲנִי לֹא אֶקְבֹּר מֵתִי בְּקֶבֶר אַחֵר, אֲבָל אִם רְצוֹנְכֶם שֶׁאֶקְבֹּר מֵתִי פִּגְעוּ לִי בְּעֶפְרוֹן שֶׁיֵּשׁ לוֹ מְעָרָה בִּקְצֵה שָׂדֵהוּ, וְאֵינֶנָּה לוֹ בֵּית קִבְרוֹת אֲבוֹתָיו כִּי לְשָׂדֶה הִיא לָהֶם. וְטַעַם "מִלְּפָנַי", כִּי אִם לֹא תַעֲשׂוּ כֵן אֶקְבְּרֶנּוּ בְּאָרוֹן. אוֹ יִהְיֶה טַעְמוֹ מֵתִי אֲשֶׁר הוּא לְפָנַי וַאֲנִי צָרִיךְ לְמַהֵר לְקָבְרוֹ. וְטַעַם "וּפִגְעוּ לִי", כִּי הָיָה עֶפְרוֹן עָשִׁיר וְנִכְבָּד, כַּאֲשֶׁר אָמַר "בֵּינֵי וּבֵינְךָ מַה הִיא", וְלֹא יִהְיֶה לוֹ לְכָבוֹד לִמְכֹּר נַחֲלַת אֲבוֹתָיו, כְּעִנְיַן נָבוֹת הַיִּזְרְעֵאלִי (עיין מלכים א כ"א:ו'), עַל כֵּן לֹא הָלַךְ אַבְרָהָם אֵלָיו לְהַרְבּוֹת לוֹ מְחִיר הַשָּׂדֶה, וּבִקֵּשׁ מֵאַנְשֵׁי הָעִיר שֶׁיִּפְגְּעוּ בַּעֲבוּרוֹ דֶּרֶךְ כָּבוֹד:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
IF IT BE YOUR MIND TO BURY MY DEAD FROM BEFORE ME. The intent thereof is: “I will not bury my dead in another burial ground. However if it be your desire that I bury my dead, entreat for me to Ephron who has a cave at the end of his field, which is not used as his family burial-place but as a field.” The meaning of the word *milphanai*, (from before me), is that if you will not do so I will entomb her in a casket. It may be that it means “my dead wife who is before me, and as an obligation I must hurry to bury her.” The reason Abraham requested, *and entreat for me*, is that Ephron was a rich and distinguished person, as is indicated by his saying, *What is that between me and thee?*²⁸ It would therefore not be to his honor to sell his ancestral inheritance, as was the case with Naboth of Jezreel.²⁹ It was for this reason that Abraham did not go to Ephron to offer him an inflated price for the field, but instead he asked of the people of the city to entreat to him [Ephron] on his behalf in an honorable way.

footnotes:
²⁸ Verse 15: Land worth four hundred shekels of silver — what is that between me and thee?
²⁹ I Kings, Chapter 21.


###### Ramban on Genesis 23:9:1
[Ramban on Genesis 23:9:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/23:9:1)

וְטַעַם **וְיִתֵּן לִי וְיִתְּנֶנָּה לִי** שֶׁאֶחְשֹׁב אוֹתָהּ כְּמַתָּנָה אִם בְּכֶסֶף מָלֵא אֶקָּחֶנָּה מִמֶּנּוּ, וְעַל כֵּן לֹא הִזְכִּיר לְשׁוֹן מְכִירָה, וְכֵן "אֹכֶל בַּכֶּסֶף תַּשְׁבִּרֵנִי וּמַיִם בַּכֶּסֶף תִּתֶּן לִי" (דברים ב כח), שֶׁהַמַּיִם הַנִּתָּנִים בְּמַתָּנָה אֶתֵּן בָּהֶם כֶּסֶף. אוֹ שֶׁהוּא דֶּרֶךְ הַלָּשׁוֹן לְהַזְכִּיר כֵּן בִּמְכִירוֹת:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THAT HE MAY GIVE ME. The intent of this is “that he may give it to me in such a way that I will consider it as a gift (even) if I will buy it from him for its full value.” It is for this reason that Abraham did not mention the word “selling.” A similar usage is found in the verse, *Thou shalt sell me food for money, that I may eat; and give me water for money, that I may drink*,³⁰ meaning “for the water which is usually given as a gift I will give money.” It may be that such is the ordinary usage of the language to mention “giving” when describing sales transactions.

footnotes:
³⁰ Deuteronomy 2:28.


###### Ramban on Genesis 23:9:2
[Ramban on Genesis 23:9:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/23:9:2)

**מְעָרַת הַמַּכְפֵּלָה** לְשׁוֹן רַשִׁ"י (רש"י על בראשית כ"ג:ט') בַּיִת וַעֲלִיָּה עַל גַּבָּיו. דָּבָר אַחֵר שֶׁכְּפוּלָה בְּזוּגוֹת (עירובין נג). וְאֵינֶנּוּ נָכוֹן, כִּי הַכָּתוּב אָמַר "שְׂדֵה עֶפְרוֹן אֲשֶׁר בַּמַּכְפֵּלָה" (בראשית כ"ג:י"ז), וְהִנֵּה הוּא שֵׁם הַמָּקוֹם אֲשֶׁר בּוֹ הַשָּׂדֶה, וְאֵין צֹרֶךְ לְבַקֵּשׁ טַעַם לְשֵׁם הַמְּקוֹמוֹת. וּבִבְרֵאשִׁית רַבָּה (בראשית רבה נ"ח:ח') אָמְרוּ שֶׁכָּפַל הקב"ה קוֹמָתוֹ שֶׁל אָדָם הָרִאשׁוֹן וּקְבָרוֹ בְּתוֹכָהּ. וְעַל דַּעְתָּם הָיָה כָּל הַמָּקוֹם הַהוּא נִקְרָא כֵן מֵעוֹלָם, וְהֵם לֹא יָדְעוּ טַעְמוֹ, כִּי עֶפְרוֹן בִּדְמֵי הַשָּׂדֶה מָכַר לוֹ הַכֹּל עַל דַּעְתּוֹ שֶׁאֵין שָׁם קֶבֶר. וְהִנֵּה אַבְרָהָם לֹא הָיָה מְבַקֵּשׁ רַק לִמְכֹּר לוֹ הַמְּעָרָה, כִּי הִיא בִּקְצֵה הַשָּׂדֶה, וְיִשָּׁאֵר הַשָּׂדֶה לְעֶפְרוֹן, וְהוּא אָמַר לוֹ דֶּרֶךְ מוּסָר אוֹ מִרְמָה שֶׁיִּתֵּן לוֹ הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר בּוֹ, כִּי לֹא יִתָּכֵן לְאָדָם נִכְבָּד כָּמוֹהוּ שֶׁתִּהְיֶה לוֹ הַמְּעָרָה לַאֲחֻזַּת קֶבֶר וְהַשָּׂדֶה יִהְיֶה לְאַחֵר, וְאַבְרָהָם שָׂמַח בְּכָךְ וְקָנָה הַכֹּל בַּדָּמִים שֶׁהִזְכִּיר לוֹ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THE CAVE OF MACHPELAH. Rashi comments: “It had a lower and an upper cave. Another explanation [of why it was called Machpelah — the root of which is *keiphel* (double)] — is that it was ‘doubled’ on account of the four couples who were buried there: Adam and Eve, Abraham and Sarah, Isaac and Rebekah, Jacob and Leah”. But this is incorrect since Scripture states, *the field of Ephron which was in Machpelah.*³¹ Thus we see that it is the name of the place in which the field was located, and there is no need to search for a reason for the names of places.
In Bereshith Rabbah, the Sages have said:³² “The Holy One, blessed be He, bent double the stature of the first man and He buried him there.” In their opinion, this entire place was always called Machpelah though the people did not know the reason for it for Ephron sold him everything for the price of the field unaware that there was a grave in it. Abraham, on the other hand, desired only that he should sell him the cave which was in the end of the field, and the field might be retained by Ephron. But Ephron by way of good conduct or trickery, [possibly hoping to receive a higher price for the larger transaction], said that he would give him the field and the cave which was in it since it would be unbecoming for such an honorable person to own the cave as a possession for a burial-place while the field belonged to another. Abraham rejoiced at this suggestion, and he purchased it in its entirety for the price that Ephron mentioned.

footnotes:
³¹ Verse 17 here.
³² 55:10.


###### Ramban on Genesis 23:11:1
[Ramban on Genesis 23:11:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/23:11:1)

וְטַעַם **לְעֵינֵי בְנֵי עַמִּי** לֵאמֹר הִנֵּה כָּל הָעָם הֵנָּה וְהֵם הַיּוֹדְעִים וְעֵדִים, וְאַל תָּחוּשׁ לִכְפִירָה אוֹ לַחֲזָרָה וּקְבֹר מֵתְךָ שָׁם מֵעַתָּה, כִּי שֶׁלְּךָ הִיא וְלֹא אוּכַל לָשׁוּב. וְאַבְרָהָם לֹא עָשָׂה כֵן, כִּי גַּם אַחֲרֵי שֶׁפָּרַע הַכֶּסֶף מָלֵא הֶחֱזִיק תְּחִלָּה בַּשָּׂדֶה וּבַמְּעָרָה וֶהֱקִימָם בִּרְשׁוּתוֹ לְעֵינֵי בְּנֵי הָעִיר וְכָל בָּאֵי שַׁעַר הָעִיר, הַסּוֹחֲרִים וְהַגֵּרִים הַנִּמְצָאִים שָׁם, וְאַחַר כֵּן קָבַר אוֹתָהּ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
IN THE PRESENCE OF THE SONS OF MY PEOPLE. The intent thereof is to state: “Behold, all the people are present, and they are knowledgeable witnesses to the sale. Therefore do not fear denial or retraction, and so *bury thy dead* from now on, for it is yours and I cannot retract.” But Abraham did not do so for even after he paid its full value in silver he first took symbolic legal possession of the field and the cave. He established them as his possession in the presence of the people of the city, *and all those who came in at the gate of the city*,³³ the merchants and the residents who happened to be there, and after that he buried her.

footnotes:
³³ Verse 18 here.


###### Ramban on Genesis 23:13:1
[Ramban on Genesis 23:13:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/23:13:1)

**אִם אַתָּה לוּ שְׁמָעֵנִי** שִׁעוּרוֹ אִם אַתָּה אִם תִּשְׁמָעֵנִי, וְעִנְיָנוֹ כְּמוֹ אִם אַתָּה תִּשְׁמָעֵנִי. וּבָא הַכֶּפֶל לְנַחֵץ הָעִנְיָן, כְּמוֹ "סוּרָה אֲדֹנִי סוּרָה אֵלַי" (שופטים ד יח) "הֲטוֹב טוֹב אַתָּה" (שם יא כה), וְכֵן "וְלֵאמֹר עָלָיו לֵאמֹר" (דהי"ב לב יז), וְכֵן "וַאֲנִי אָנָה אֲנִי בָא" (בראשית ל"ז:ל'), "וּפָנִיתִי אֲנִי" "וְרָאִיתִי אָנִי" (קהלת ב יב יג), "כִּי כָל הָעֵדָה כֻּלָּם קְדֹשִׁים" (במדבר טז ג), כֻּלָּם רִדּוּף הָעִנְיָן. וְכֵן עַל דַּעְתִּי "אִם מִחוּט וְעַד שְׂרוֹךְ נַעַל וְאִם אֶקַּח" (בראשית י"ד:כ"ג), שִׁעוּרוֹ אִם מִחוּט וְעַד שְׂרוֹךְ נַעַל אֶקַּח מִכָּל אֲשֶׁר לָךְ. אוֹ יֹאמַר אִם אַתָּה כַּאֲשֶׁר אָמַרְתָּ כְּלוֹמַר שֶׁפִּיךָ וְלִבְּךָ שָׁוִים בָּעִנְיָן וְאִם תִּשְׁמָעֵנִי, וְכֵן "וַיֹּאמְרוּ לָהֶם אֲחֵיהֶם מָה אַתֶּם" (שופטים יח ח), וְדוֹמֶה לַלָּשׁוֹן הַזֶּה עַל דַּעְתִּי "לָמָּה זֶּה אָנֹכִי" (בראשית כ"ה:כ"ב). אוּלַי זֶה דַּעַת אוּנְקְלוֹס (תרגום אונקלוס על בראשית כ"ג:י"ג) שֶׁאָמַר "אִם אַתְּ עָבֵד לִי טֵיבוּ", שֶׁתַּעֲשֶׂה רְצוֹנִי כַּאֲשֶׁר אָמַרְתָּ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
‘LU’ (IF) THOU WILT HEAR ME. This is equivalent to saying, “If you, if you will hear me,” and the purport thereof is like, “if you, if you would hear me,” the redundancy being for the purpose of emphasizing the matter. Similar cases are found in these verses: *Turn in, my lord, turn in to me;*³⁴ *Art thou any better, better than Balak?*³⁵, 11:25. *And to speak against him, saying;*³⁶ *And as for me, whither shall I go?;*³⁷ *And I turned myself;*³⁸ *And I saw myself;*³⁹, Verse 13. *Seeing all the congregation are all holy*.⁴⁰ All these are examples of expressions of synonimity. In my opinion, this is also the case in the verse, *If from a thread even to a sandal tie, if I take (anything that is thine)*,⁴¹ which is equivalent to saying, “If, from a thread even to a sandal tie, I take anything that is yours.” It may be that [in the verse here before us the meaning is], “If you are as you have said.” that is, if you are speaking what is in your heart concerning the matter, and if you will listen to me and consummate the sale. A similar usage of a missing word is found in the verse, *And their brethren said unto them, What are ye?*⁴² [which means, “What are you saying?”] In my opinion, a similar case of such usage is the verse, *Wherefore am I?*⁴³ [meaning, “Wherefore am I in the world?”] Perhaps this is the opinion of Onkelos who translated here, “if you will do me a favor,” meaning, “if you will do my will as you have said.”

footnotes:
³⁴ Judges 4:18.
³⁵ Ibid.
³⁶ II Chronicles 32:17.
³⁷ Further, 37:30.
³⁸ Ecclesiastes 2:12.
³⁹ Ibid.
⁴⁰ Numbers 16:3.
⁴¹ Above, 14:23. Here too, there is a redundant “if.”
⁴² Judges 18:8.
⁴³ Further, 25:22. See also Ramban there.


###### Ramban on Genesis 23:15:1
[Ramban on Genesis 23:15:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/23:15:1)

וְטַעַם **אֶרֶץ אַרְבַּע מֵאֹת שֶׁקֶל כֶּסֶף** עַל דַּעַת אוּנְקְלוֹס (תרגום אונקלוס על בראשית כ"ג:ט"ו) שֶׁהִיא שָׁוָה כֵן, אוּלַי רָצָה לוֹמַר שֶׁהָיוּ דָּמֶיהָ קְצוּבִים כֵּן בַּמָּקוֹם הַהוּא, כִּי כֵן הַמִּנְהָג בְּרוֹב הָאֲרָצוֹת לִהְיוֹת מְחִיר שָׂדֶה קָצוּב לְפִי מִדָּתוֹ. וּכְדִבְרֵי רַבּוֹתֵינוּ (ב"מ פז) עֶפְרוֹן קָצַב דָּמִים כִּרְצוֹנוֹ בְּיֹקֶר גָּדוֹל, וְאַבְרָהָם בְּנִדְבַת לִבּוֹ שָׁמַע וְעָשָׂה כִּרְצוֹנוֹ וְהִגְדִּיל. וְעַל דֶּרֶךְ הַפְּשָׁט "אֶרֶץ אַרְבַּע מֵאֹת שֶׁקֶל כֶּסֶף", שֶׁקָּנָה אוֹתָהּ בְּכָךְ עֶפְרוֹן אוֹ אֲבוֹתָיו הַקַּדְמוֹנִים:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
LAND OF FOUR HUNDRED SHEKELS OF SILVER. According to Onkelos’ opinion, the intent of this is that the land was so worth, [since he translated, “land *worth* four hundred shekels of silver.”]
Perhaps it was Ephron’s intent to say that the price of the land was so fixed in that place for it was customary in most lands that the price of a field be fixed in accordance with its dimensions. In the words of our Rabbis,⁴⁴ however, Ephron set an exorbitant arbitrary price, and Abraham, out of the willingness of his heart, listened and *did according to his will, and magnified himself*.⁴⁵) which says that Abraham gave Ephron shekels of large size. If we follow the simple interpretation of Scripture, *land of four hundred shekels of silver* means that either Ephron bought it for that price, or it was so purchased by his forefathers.

footnotes:
⁴⁴ Bereshith Rabbah 58:9.
⁴⁵ Daniel 8:4. A reference to the Midrash (ibid.


###### Ramban on Genesis 23:19:1
[Ramban on Genesis 23:19:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/23:19:1)

וְטַעַם **וְאַחֲרֵי כֵן קָבַר אַבְרָהָם אֶת שָׂרָה אִשְׁתּוֹ אֶל מְעָרַת שְׂדֵה הַמַּכְפֵּלָה וְגוֹ' הִיא חֶבְרוֹן בְּאֶרֶץ כְּנָעַן** כִּי שָׁב לְבָאֵר הַשָּׂדֶה וְהַמָּקוֹם וְהָאָרֶץ, בַּעֲבוּר כִּי כָּל הַפָּרָשָׁה הִזְכִּירָה בְּנֵי חֵת וְעֶפְרוֹן הַחִתִּי, לְפִיכָךְ הִזְכִּיר בַּסּוֹף כִּי הוּא בְּאֶרֶץ כְּנַעַן אֲשֶׁר הִיא אֶרֶץ יִשְׂרָאֵל. וְכֵן אָמַר בִּתְחִלַּת הַפָּרָשָׁה "בְּקִרְיַת אַרְבַּע הִיא חֶבְרוֹן בְּאֶרֶץ כְּנָעַן", וְכָל זֶה לְבָאֵר כִּי הַצַּדֶּקֶת מֵתָה בְּאֶרֶץ יִשְׂרָאֵל וְשָׁם נִקְבְּרָה, כִּי הַחִתִּים מִמִּשְׁפְּחוֹת כְּנַעַן. וּלְפִי דַּעְתִּי כִּי טַעַם הַכְּתוּבִים אֵינוֹ אֶלָּא לְהַזְכִּיר כִּי הִיא אֶרֶץ כְּנַעַן לֹא אֶרֶץ פְּלִשְׁתִּים, כִּי מִפְּנֵי שֶׁאָמַר "וַיָּגָר אַבְרָהָם בְּאֶרֶץ פְּלִשְׁתִּים יָמִים רַבִּים" (בראשית כ"א:ל"ד), וְכָל מְגוּרָיו בָּאָרֶץ הַהִיא בִּגְרָר וְנַחַל גְּרָר וּבְאֵר שֶׁבַע, וּמִשָּׁם לְחֶבְרוֹן וּמֵחֶבְרוֹן לְשָׁם, עַל כֵּן הִזְכִּיר כִּי חֶבְרוֹן הוּא בְּאֶרֶץ הַכְּנַעֲנִי הַיּוֹשֵׁב בָּהָר הַהוּא, לֹא בְּאֶרֶץ פְּלִשְׁתִּים הַנִּזְכֶּרֶת לְאַבְרָהָם. וְהוֹסִיף בַּסּוֹף לְהוֹדִיעַ הַמְּעָרָה שֶׁהִיא בִּשְׂדֵה הַמַּכְפֵּלָה עַל פְּנֵי מַמְרֵא, שֶׁזֶּה הַשֵּׁם הַנּוֹדָע אֵלֶיהָ. וְנִכְתְּבָה זֹאת הַפָּרָשָׁה לְהוֹדִיעַ חַסְדֵי הַשֵּׁם עִם אַבְרָהָם, שֶׁהָיָה נְשִׂיא אֱלֹהִים בָּאָרֶץ אֲשֶׁר בָּא לָגוּר שָׁם, וְהַיָּחִיד וְכָל הָעָם הָיוּ קוֹרְאִין לוֹ "אֲדוֹנִי", וְהוּא לֹא אָמַר לָהֶם כֵּן, שֶׁהָיָה שַׂר וְגָדוֹל, וְגַם בְּחַיָּיו קִיֵּם לוֹ "וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה", וְאִשְׁתּוֹ מֵתָה וְנִקְבְּרָה בְּנַחֲלַת ה'. וְעוֹד כִּי רָצָה לְהוֹדִיעֵנוּ מְקוֹם קְבוּרַת הָאָבוֹת, בַּאֲשֶׁר אֲנַחְנוּ חַיָּבִים לְכַבֵּד מְקוֹם קְבוּרַת אֲבוֹתֵינוּ הַקְּדוֹשִׁים. וְרַבּוֹתֵינוּ אָמְרוּ (ב"ב טז) שֶׁגַּם זֶה מִן הַנִּסְיוֹנוֹת שֶׁל אַבְרָהָם, שֶׁבִּקֵּשׁ מָקוֹם לִקְבֹּר אֶת שָׂרָה וְלֹא מָצָא עַד שֶׁקָּנָה אוֹתוֹ. וְלֹא יָדַעְתִּי טַעַם לְדִבְרֵי רַבִּי אַבְרָהָם שֶׁאוֹמֵר, לְהוֹדִיעַ מַעֲלַת אֶרֶץ יִשְׂרָאֵל לַחַיִּים וְלַמֵּתִים, וְעוֹד לְקַיֵּם לוֹ דְּבַר הַשֵּׁם לִהְיוֹת לוֹ נַחֲלָה, כִּי מָה מַעֲלָה לָאָרֶץ בָּזֶה, כִּי לֹא יוֹלִיכֶנָּה אֶל אֶרֶץ אַחֶרֶת לְקָבְרָהּ, וּדְבַר הַשֵּׁם לְאַבְרָהָם עַל כָּל הָאָרֶץ הָיָה וְנִתְקַיֵּם רַק בְּזַרְעוֹ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND AFTER THIS, ABRAHAM BURIED SARAH HIS WIFE IN THE CAVE OF THE FIELD OF MACHPELAH BEFORE MAMRE — THE SAME IS HEBRON — IN THE LAND OF CANAAN. The reason why Scripture reverts to clarify the field, the place and the land is that the whole section mentioned the sons of Heth and Ephron the Hittite. Therefore Scripture mentions at the conclusion that the field was in the land of Canaan which is the land of Israel. And so it said at the beginning of the section: *in Kiryath arba — the same is Hebron — in the land of Canaan*.⁴⁶ All this is to explain that the righteous woman died in the land of Israel, and there she was interred, as the Hittites were of the families of Canaan.⁴⁷, 10:15.
In my opinion, the reason for the verses is only to mention that this was the land of Canaan, not the land of the Philistines. Having said, *And Abraham sojourned in the land of the Philistines many days*,⁴⁸, 21:34. and since all his habitats were in that land — in Gerar,⁴⁹, 20:1. and the valley of Gerar,⁵⁰ and Beer-sheba,⁵¹ and from there to Hebron and back — Scripture therefore mentioned that Hebron is in the land of *the Canaanite who dwelt in that hill country*,⁵² not in the land of the Philistines, which is mentioned in connection with Abraham. And in the end Scripture added a phrase to inform us that the cave was in *the field of Machpelah before Mamre*, for this was the name by which it was known.
This section was written to inform us of G-d’s kindnesses to Abraham, i.e., that in the land in which he came to live he was regarded as *a prince of G-d*,⁵³ and each individual as well as all the people called him “my lord” although he did not tell them that he was a prince and a great man. Also, in his lifetime G-d fulfilled His promise to him: *And I will make thy name great, and thou shalt be a blessing*.⁵⁴, 12:2. Moreover, his wife died and was buried *in the inheritance of the Eternal*.⁵⁵ Further, Scripture wanted to inform us of the place of the burial of the patriarchs since we are obligated to honor the burial place of our holy ancestors. Our Rabbis said⁵⁶ that this also was one of the trials of Abraham: he desired a place to bury Sarah but did not find it until he purchased it, [despite G-d’s promise that the entire land would be given to him].
I do not know a reason for the words of Rabbi Abraham ibn Ezra, who says that the purpose of this section is to let us know the superiority of the land of Israel as regards the living and the dead, and also to fulfill the word of G-d which promised him that the land would be an inheritance of his. But what superiority of the land was thus demonstrated? Abraham would not have carried her to another land to bury her, and the word of G-d to Abraham applied to the whole land, and that was fulfilled only with his seed.

footnotes:
⁴⁶ Above, Verse 2.
⁴⁷ Ibid.
⁴⁸ Ibid.
⁴⁹ Ibid.
⁵⁰ Further, 26:17-18.
⁵¹ Above, 22:19.
⁵² Numbers 14:45.
⁵³ Above, Verse 6.
⁵⁴ Ibid.
⁵⁵ I Samuel 26:19. A reference to the land of Israel.
⁵⁶ Sanhedrin 111a.