Parshat Chayei Sarah details with striking specificity the negotiation for and acquisition of Mearat Hamachpelah, the legacy kever (burial place) initially of Sarah and eventually of the rest of the avot and imahot (except Rahel). The midrash emphasizes the surprisingly expansive presentation of these developments- "kama deyutot mishtaphot, kamah kulmesin mishtabrin kedai lichtov benei Cheit",(Bereishit Rabah 58:2), noting that the apparently gratuitous phrase "benei Cheit" alone recurs ten times, suggestively paralleling the omni-significant ten commandments, "ve-asarah peamim katuv benei Cheit, asarah keneged aseret hadibrot"! While this midrash attributes the aspirational association to the vital importance of assisting a tzadik of Avraham's magnitude in even his most apparently mundane endeavors - "lelamdecha she-kol mi shemevarer micho shel tzadik keilu mekayem aseret hadibrot" - others (see, for example, Chidushei Hagrim, Bereishit 23:19), recognizing that this was the first formal stake in Eretz Yisrael and undoubtedly inspired by Avraham's recurring use of the term "achuzat kever" (23:5, 10, 20) project that this equation reflects the singular stature, and monumental role of Eretz Yisrael in Jewish life and law.
This perspective on Mearat Hamachpelah is encapsulated by Ibn Ezra (Bereshit 23:19) who notes that the successful transaction immediately established the property as a legacy purchase for all future descendants - "u-meaz nitkayem ha-sadeh le-achuzat kever". He elaborates that the entire parshah conveys Eretz Yisrael's inimitable status that impacts not only the living, but the deceased, as well - "lehodia maalat Eretz Yisrael al kol ha'arazot le-chaim u-lemeitim"! Ibn Ezra adds that this acquisition fulfilled Hashem's commitment to Avraham that he would be awarded "nachalah" (heritage-legacy). [See, also Ibn Ezra Bereshit (33:9) when Yaakov purchased in Shechem - "lehodia ki ma'alah gedolah yesh be-Eretz Yisrael u-mi she-yesh lo chelek bo hashuv ke-chelek olam ha-ba". It is interesting to compare this formulation with his comments above. As Chidushei Hagrim notes, Ramban does not dispute this application, perhaps as it is focused on the living.]
It is curious that even as Ramban (23:19) magnifies the Torah's repeated location of Chevron in "Eretz kena'an" in the very beginning (23:2) and conclusion (23:19) of this episode to credit the fact that Avraham and Sarah dwelled primarily in Eretz Yisrael, specifically that the "tzadeket" merited burial there, and that the burial plot of "avoteinu ha-kedoshim" is deserving of special attention and respect, he takes issue with Ibn Ezra's dual contention that there was particular significance to the extension of Eretz Yisrael's role to the deceased and that this constituted an important expression of "nachalah" ("ki mah ma'alah la-aretz bazeh, ki lo yolichenah el eretz acheret le-kavrah, u'devar Hashem le-Avraham al kol ha'aretz hayah, venitkayam rak bezaro"). Although Ramban is certainly one of the most articulate and impassioned advocates of an outsized role of Eretz Yisrael in all facets of Jewish life, he was puzzled by the Ibn Ezra's expansive view regarding the purchase of Mearat Hamachpelah. [It is ironic if understandable that the formulation in Chidushei Hagrim, alluded to previously, is inspired by Ramban's consistent and pervasive doctrine articulated in Vayikra (18:25) and throughout all his writings, notwithstanding his Ibn Ezra critique in this context.]
Upon reflection, Ibn Ezra's position which roots the national legacy status of Eretz Yisrael in all generations in a transaction that honors the lives of spiritual giants, founders of the nation, by accentuating the impact and transcendence of their existence and contributions, that promotes national history, and that specifically crystalizes the incalculable impact and transcendent role of the avot and imahot, is profound and compelling. Ma'aseh Avot siman le-banim (the history of our forefathers and foremothers is a guidepost to all Jewish generations), a theme particularly embraced by Ramban, establishes that halachic values are timeless, and that the personas, policies, and perspectives of our forefathers are an indispensable relevant treasure in every generation, a critical component in the ongoing destiny of Klal Yisrael. The "achuzat kever" initiated "la-reshet achuzah" (Vayikra 25:46).
It was not merely nostalgia that impelled Yaakov to insist (Bereshit 49:30) not merely "al tikbereni be-Mitzrayim" (47:29), but "kivru oti el avotai el ha-mearah asher bisdei Efron ha-Chiti." The fact that Yaakov repeats, seemingly gratuitously, the history of the transaction and its description (49:31-33) - "bamearah asher bisedeh hamachpelah asher al penei mamrei bi-Eretz Kenaan asher kanah Avraham et ha-sadeh meieit Efron ha-Chiti la'chuzat kaver" - reinforces this analysis. In his final words, Yaakov-Yisrael updates the history of this "achuzat kaver" - "shamah kavru et Avraham..." - noting that it has become the physical locus of the avot and imahot, the initial stake in the national homeland, as it was designed to be. As the bechir ha-avot departs the physical world his last bequest reflects his acute awareness of the link between the national homeland and the legacy of its inimitable paradigmatic forefathers. It was reciprocally crucial that taking title in Eretz Yisrael, the corporate national homeland of Klal Yisrael, be initiated by and embody the imprimatur and enduring contribution of the avot and imahot.
As we channel all our material and spiritual resources in support of Israel in this time of crisis, it is important that we fully recognize and appreciate our national homeland's central role in all facets of Jewish life and destiny. The torrent of vicious antisemitism that has been experienced world-wide in the aftermath of an unequivocally obscene and evil massacre in Eretz Yisrael sadly reinforces this halachic principle in a very concrete way. The fate and destiny of world Jewry and Israel are inextricably intertwined in principle and practice. In the final analysis, we are fighting for the eternal halachic values of sanctity, dignity and spirituality, the aspirations of a maximal avodat Hashem. Indeed, these are the exceptional legacy of our magnificent forefathers and foremothers, whose "achuzat kever" necessarily initiated and encapsulated nachalat Eretz Yisrael. May their merit (zechut avot) and the merits of our own multidimensional efforts bring a yeshuah bekarov.