"[Jacob] commanded [his sons], saying to them: I am about to be gathered up unto my people. Bury me with my fathers, in the cave which is in the field of Ephron the Hittite, in the cave which in the field of Machpelah, facing Mamre in the land of Canaan, the field that Abraham bought from Ephron the Hittite as a burial-plot.... His sons did this for him, as he had commanded them. And his sons carried him to the land of Canaan, and they

When the Children of Israel fight for their rights in the Land of Israel, the issue is one of Kiddush HaShem.

buried him in the cave of the field of the Machpelah, which field Abraham had bought as a burial-plot from Ephron the Hittite, facing Mamre." (Genesis 49:29-50:13)


Two parashot in the Torah contain the root chai ("life"): Chayyei Sarah ("The Life of Sarah"), which opens with Sarah's death; and Vayechi ("And He [Jacob] Lived"), which relates the death of Jacob, Sarah's grandson. Both were tzaddikim, emphasising the lesson that "tzaddikim are considered alive even after their deaths" (Berakhot 18a); and both were buried in the Machpelah Cave in Hebron.


There is a remarkable episode which, though the Torah does not mention it, the midrashim relate: "When his [Jacob's] sons carried him to the land of Canaan, the wicked Esau heard about it. He travelled from Mount Gavlah with armed legions to come to Hebron, and did not allow Joseph to bury his father in the Machpelah Cave. Immediately, Naphtali ran down to Egypt and back the same day; he brought back the bill of sale that Esau had written to Jacob his brother, selling him his portion of the Machpelah Cave. Immediately, Chushim, the son of Dan, understood what was about to transpire, so he took a sword and chopped off the wicked Esau's head. Esau's head rolled into the cave, and came to rest in the breast of Isaac his father; and Esau's sons buried his body in the field of the Machpelah. And subsequently, Jacob's sons buried him in the cave of the field of the Machpelah, which field Abraham had bought as a burial-plot from Ephron the Hittite, facing Mamre." (Targum Yonatan, Genesis 50:13)


The Talmudic account is slightly different: "When they arrived at the Machpelah Cave, Esau came, trying to prevent them [from burying Jacob]. He said... [Jacob] has already buried Leah in his section, and what remains belongs to me. They responded: But you sold it. He replied to them: I agree that I sold my birthright, but does this mean that I also sold my right to my inheritance? They responded: Yes.... [Esau] said: Bring me the deed of sale. They said to him: The deed of sale is in the land of Egypt. And who will go [to fetch it]? Naphtali, because he runs as swiftly as a hind, as it is written, 'Naphtali is a hind let loose.' (Genesis 50:8)


"...Chushim, the son of Dan, was there, and he was deaf. He asked: What is happening? They told him: This man [Esau] is preventing the funeral until Naphtali returns from the land of Egypt. He said to them: And until Naphtali comes from the land of Egypt, will my father lie in disgrace? He took a club and smote [Esau] on the head; his eyes popped out and rolled to Jacob's feet. Jacob opened his eyes and laughed; and this is what is meant in the verse, 'Let the tzaddik rejoice when he sees vengeance, he will wash his feet in the blood of the wicked.' (Psalms 58:11)" (Sotah 13a)


This account raises an obvious question: When Esau approached, why did Joseph and his entourage not fight him off? True, Esau came with legions of soldiers. But when Joseph came up to Canaan, he was not alone: "With him came all Pharaoh's servants, the elders of his household and all the elders of the land of Egypt. Also, all Joseph's house, his brothers, and his father's house... and chariots and horsemen also came up with him, and the armed camp was very impressive." (Genesis 50:7-9) It would appear that Joseph and his brothers were backed up by the Egyptian cavalry - surely more than a match for Esau and his force. A word from Joseph, viceroy of Egypt, and the Egyptian army would have attacked Esau and his legions.


But when the Children of Israel fight for their rights in the Land of Israel, the issue is one of Kiddush HaShem (sanctifying the Name of God). This can be done only when the hand of Israel is clearly seen to be more powerful than Israel's enemies. Had the Egyptian forces who were allied with the Children of Israel beaten off Esau and his legions, then the Name of God would not have been sanctified. For Egyptians to defeat Edomites has no spiritual significance. The wicked Esau, who had cut himself off from the family of Israel, had to be defeated by one of Israel.


No less important, had the Egyptian forces helped the Children of Israel to capture the

Abraham had refused to accept any reward from the king of Sodom for his battle.

Machpelah Cave from Esau and his cohorts, then Israel would inevitably have been beholden to Egypt. Just as, two centuries earlier, Abraham had refused to accept any reward from the king of Sodom for his battle, so that he could never claim, "It is I who made Abram rich" (Genesis 14:23); and just as, nine hundred years later, the prophet Isaiah would castigate Israel with the words: "Woe unto those who go down to Egypt for help, rely on horses, and trust in chariots because they are numerous, and on horsemen because they are mighty, but do not turn to the Holy One of Israel, and do not seek out HaShem" (Isaiah 31:1); so too here. The enemy of Israel had to be defeated by Israel (or one of Israel) and not by an outsider - even if that outsider happened to be an ally.


God's Name is sanctified in this world when Israel stands up for itself, fights for itself, defeats its enemies by itself and does not rely on any other nation - no matter how friendly that nation may appear to be - for its security or for its rights in the Land of Israel.