This week’s Parashah concludes with the death of Avraham Avinu. Upon reading the Pesukim describing Avraham’s death, one encounters an uncanny amount of similarities to the Pesukim describing Yaakov Avinu’s death. The first common thread arises when the Torah describes the age of both forefathers. By Avraham Avinu, the Torah writes that “VaYigva VaYomat…VaYei’asef El Amav,” “He expired, he died... and he was gathered to his kin” (BeResihit 25:8). Similarly, by Yaakov Avinu’s death the Torah writes, “VaYigva VaYei’asef El Amav,” “He expired and he was gathered to his kin” (BeReishit 49:33). Though both of these phrases are commonplace regarding descriptions of death in the Torah, many more similarities occur. For example, in both cases here the Torah goes out of its way to mention who had been buried in Me’arat HaMachpeilah previously. In regards to Avraham Avinu the Torah writes, “VaYikberu Oto…El Me’arat HaMachpeilah…Shamah Kubar Avraham VeSarah Ishto,” “And they buried him…in Me’arat HaMachpeilah…where Avraham and Sarah his wife are buried” (BeReishit 25:9-10). Similarly, in the context of Yaakov Avinu’s death, the Torah writes, “Shamah Kaveru Et Avraham Ve’Eit Sarah Ishto Shamah Kaveru Et Yitzchak Ve’Eit Rivkah Ishto VeShamah Kavarti Et Leah,” “That is where Avraham and his wife Sarah were buried, that is where Yitzchak and his wife Rivkah were buried, and that is where I buried Leah” (BeReishit 49:31). In addition to describing who was buried at Me’arat HaMachpeilah, both Pesukim describe the process of Avraham Avinu purchasing Me'arat HaMachpeilah.
The Torah writes near Avraham Avinu’s death, “El Me’arat HaMachpeilah El Sedeih Efron Ben Tzochar HaChiti Asher Al Penei Mamrei. HaSadeh Asher Kanah Avraham Mei’Eit Bnei Cheit,” “To Me’arat HaMachpeilah to the field of Efron Ben Tzochar the Chiti which was facing Mamrei. The field that Avraham purchased from the descendants of Cheit” (BeReishit 25:9-10). And by Yaakov Avinu, the Torah writes, “BaMe’arah Asher BeSadeh HaMachpeilah Asher Al Penei Mamrei Be’Eretz Canaan Asher Kanah Avraham Et HaSadeh MeiEit Efron HaChiti LeAchuzat Kaver…Mikneh HaSadeh VeHaMe’arah Asher Bo Mei’Eit Bnei Cheit,” “In the cave that is in the field of Machpeilah which faces Mamrei in the land of Canaan; the field which Avraham bought from Efron the Chiti as a burial place… he bought the field and the cave within it from the descendants of Cheit” (BeReishit 49:30-32). The Torah even uses similar language to describe the purchase of Me’arat HaMachpeilah, describing it as coming from the descendants of Cheit, the field originating from Efron HaChiti, and the field facing Mamrei. Moreover, both Yaakov and Avraham take time to prepare for their death immediately preceding it. The Torah writes in the two Pesukim immediately preceding Avraham’s death of how he allotted his assets. Yaakov Avinu, for his part, spent the time immediately before his death giving Berachot to his sons and grandsons, instructing his sons what to do with his body. However, one last similarity stands out as the key to these passages.
In regards to both burials, the Torah emphasizes the unity of the sons in burying the deceased. In the case of Avraham Avinu, the Torah tells us that, “VaYikberu Oto Yitzchak VeYishmael Banav,” “Yitzchak and Yishmael, [Avraham’s] sons buried him” (BeReishit 25:9). The fact that both Yitzchak and Yishmael are grouped together as Avraham’s sons is shocking, as the last time the Torah mentioned Yishmael by name was in last week’s Parashah, when he was expelled from Avraham’s house and just been saved from the brink by Hashem. Yet here, he seems to be re-acknowledged as a part of Avraham’s household and is described as Avraham’s son just like Yitzchak. By Yaakov Avinu’s death, the Torah also emphasizes the brotherhood involved in burying Yitzchak, “VaYa’asu Lo Banav KaAsher Tzivam. VaYisu Oto Banav Artzah Cana’an VaYikberu Oto BeMa’arat Sedei HaMachpeilah,” “[Yaakov’s] sons did as he instructed them. His sons carried him to the land of Cana’an and buried him in the cave on the field of Machpeilah” (BeReishit 50:12-13). Once again, the emphasis on brotherhood is apparent. Everything is done as a group and the descriptor, “Banav,” is used multiple times.
Nevertheless, to understand these two passages, one must look at the glaring difference between them: what happens after the deceased is buried. In the case of Avraham Avinu, the Torah makes it clear that Yitzchak and Yishmael go their separate ways, writing that Yitzchak goes to live in Gerar and then proceeds to list the descendants of Yishmael. However, in the case of Yaakov Avinu’s death the Torah does the opposite; it goes out of its way to emphasize the brotherhood that existed between the brothers of Yaakov. The sons of Yaakov Avinu are afraid that following the death of their father, Yosef HaTzaddik will take his revenge against them. However, Yosef tells them, “VeAtah Al Tiru Anochi Achalcel Etchem Ve’Et Tapechem,” “And now do not be afraid, I will sustain you and your children” (BeReishit 50:21). Yosef assures them that he will take care of them as they are still brothers.
Thus, through the death of the first two Avot, the Torah is trying to indicate to the reader the importance of brotherhood. Though these two passages seem similar, Avraham Avinu’s death lacks something that Yaakov Avinu’s death has: a lasting impact that follows. Oftentimes tragedy or troubling times will lead to big changes in life, such as the one we are undergoing now with the Covid-19 pandemic. However, when faced with those changes, we are forced to ask whether we want to make tangible, positive changes which will last beyond the tragedy. This time is an opportunity for everyone to seize and grow as a Jew. The death of Avraham Avinu tells us of the double tragedy of Avraham’s death when Yitzchak Avinu and Yishmael failed to make long-lasting changes to their lives. However, we must look to the example set by the Shevatim and build on tragedy to create positive change.