Tanach · Acharonim on Tanach · Or HaChaim · Torah

Or HaChaim on Genesis 23:8/אור החיים על בראשית כ״ג:ח׳

אוַיְדַבֵּר וְגוֹ׳ אִם יֵשׁ אֶת נַפְשְׁכֶם וְגוֹ׳. יִתְבָּאֵר עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (בבא בתרא לו:) וְזֶה לְשׁוֹנָם: הָנֵי בֵּי רֵישׁ גָּלוּתָא לָא מַחְזְקֵי בַּן וְכוּ׳. וְאָמְרוּ הַטַּעַם כִּי לְצַד שֶׁהֵם תַּקִּיפִים, הֲגַם שֶׁהֶחְזִיקוּ בָּאָרֶץ לֹא תּוֹעִיל לָהֶם הַחֲזָקָה בַּקַּרְקַע וּמוֹצִיאִין אוֹתָהּ מִיָּדָם.
1 וידבר… אם יש את נפשכם. He said: "If it be your desire, etc." This may be understood similarly to what we are taught in Baba Batra 36: Members of the exilarch's household were not permitted to keep land merely as a result of having occupied it although no protest had been registered as the true owners were afraid to do so. The latter were advised to retain their documents proving their title to those lands. On the other hand, landowners were not in the habit of immediately protesting when rich people squatted on their land as they hoped the improvements made by the illegal squatters would eventually benefit them when they reclaimed their property.
בוְהִנֵּה בִּתְשׁוּבַת בְּנֵי חֵת אָמְרוּ נְשִׂיא אֱלֹהִים וְגוֹ׳ אִישׁ מִמֶּנּוּ אֶת קִבְרוֹ לֹא יִכְלֶה וְגוֹ׳, יֵשׁ בְּדִבְרֵיהֶם שְׁנֵי דְּרָכִים: הָאֶחָד הוּא כִּי הוּא גָּדוֹל עַד מְאֹד וְתַקִּיף, יַעֲשֶׂה חֶפְצוֹ וּרְצוֹנוֹ כִּי אֵין מוֹחֶה בְּיָדוֹ לְצַד הַיְּכֹלֶת, וּכְפִי זֶה אֵין לוֹ דִּין חֲזָקָה בַּקֶּבֶר וְלִכְשֶׁתַּשִּׂיג יָדָם יְפַנּוּ הַמֵּת מִקִּבְרוֹ, וְזֶה יַגִּיד כִּי אֵינָם חֲפֵצִים שֶׁיִּקְבּוֹר מֵתוֹ מִלְּפָנָיו זוּלַת אִם יַעֲשֶׂה בִּזְרוֹעַ, וַהֲרֵי הוּא מֻתְרֶה וְעוֹמֵד. וְדֶרֶךְ הַשֵּׁנִי הוּא עַל זֶה הַדֶּרֶךְ: נְשִׂיא אֱלֹהִים וְגוֹ׳ פֵּרוּשׁ אֵין לְךָ לָחוּשׁ לַחֲשָׁשַׁת דִּין דְּבֵי רֵישׁ גָּלוּתָא שֶׁאֵין חֶזְקָתָם חֲזָקָה כִּי הַנִּדּוֹן אֵינוֹ דּוֹמֶה, כִּי טַעַם דְּבֵי רֵישׁ גָּלוּתָא הוּא לְצַד שֶׁנֶּחְשָׁדִים הֵם עַל הַגָּזֵל וְהֶחָמָס, אֲבָל אַתָּה נְשִׂיא אֱלֹהִים, פֵּרוּשׁ גְּדֻלָּתְךָ הִיא לְצַד מַעֲלַת צִדְקָתְךָ וּנְקִיּוּת כַּפֶּיךָ, וְאֵין לָחוּשׁ לָזֶה, וַחֲזָקָתְךָ חֲזָקָה שֶׁאֵין כְּנֶגְדָּהּ טַעֲנָה. וְאוּלַי כִּי לָזֶה נִתְכַּוְּנוּ בְּאָמְרָם שְׁמָעֵנוּ פֵּרוּשׁ הָבֵן דְּבָרֵינוּ לְהֵיכָן נוֹטִים. לָזֶה אָמַר אִם יֵשׁ אֶת נַפְשְׁכֶם וְגוֹמֵר, פֵּרוּשׁ, אִם כַּוָּנַתְכֶם הִיא בְּמַשְׁמָעוּת דִּבְרֵיכֶם שֶׁאַתֶּם חֲפֵצִים לִקְבּוֹר וְגוֹ׳ שְׁמָעוּנִי וֶהֱיוּ אַתֶּם סַרְסוּרִים בֵּינִי וּבֵין עֶפְרוֹן וְגוֹ׳. אֲבָל זוּלַת זֶה יֻכְרַע הַדָּבָר שֶׁפֵּרוּשׁ דִּבְרֵיהֶם הוּא כַּפֵּרוּשׁ הָרִאשׁוֹן וְאֵין רְצוֹנָם לִקְבּוֹר וְכוּ׳:
2When the Hittites addressed Abraham as "a prince of G'd," claiming that not one of them would deny Abraham his own burial plot, they could have alluded to either of two scenarios. 1) They described him as a great and powerful individual who was able to impose his will on the local population. They indicated that Abraham was aware that no one would dare protest what he set out to do. Just because he was a man of such calibre the usual practice of acquiring land by occupying it and no one protesting did not apply to him. As soon as they would feel powerful enough they would feel free to remove the body Abraham had buried on that land. What they conveyed was that their approval was only due to Abraham representing superior force. 2) A second way of interpreting the Hittites' response is as follows: Inasmuch as you are "a prince of G'd," you need not fear that we look upon you as a person who throws his weight around such as in the example quoted from the Talmud. Whereas the people in the household of the exilarch were suspected of robbery, no such motive would ever be attributed to Abraham. Abraham's righteousness was beyond question. Perhaps they used the word שמענו, "listen to us," in order to underline that they considered Abraham beyond reproof. Hearing this, Abraham responded: "if you truly wish me to bury my dead, etc." please act as brokers between me and Efron. Had it not been for the latter words of Abraham we would have been forced to conclude that the Hittites' offer was something based on duress.