Opinion
& Comment
Name Your Price
by Rabbi Y. Spolter
The story is told of a man named Nosson. Nosson was always
looking for leniencies when it came to halacha. No
matter what the law, he always found the most lenient
opinion, squirming his way out of whatever he could. Whenever
a discussion pertaining to halacha arose, Nosson would
be sure to comment, "You know, there is an opinion that you
can be yotzei with only -- " He always made sure not
to go beyond the minimal requirements.
Nosson eventually got older and passed away. His soul
ascended to the heavens, where two angels escorted him to a
large and lavish banquet hall. "This is it," he thought, "the
great feast of livyoson that I've worked for all my
life."
Nosson licked his chops in anticipation of the scrumptious
feast that was to come. Suddenly, a waiter appeared, holding
a dish covered by a large napkin. Nosson couldn't wait to
behold the marvelous first course. What could it be? Roast
duck? Perhaps a delicious soup or something exotic. Nosson
loved exotic cuisine! The waiter politely murmured, "Your
meal, sir," as he uncovered the dish and placed before Nosson
-- a fresh can of tuna fish!
Shocked and dismayed, Nosson cried out, "Tuna fish? There
must be some mistake! I learned all about the great seudas
livyoson. It's supposed to be the most delicious and
pleasurable experience imaginable -- not a can of tuna fish!
What's going on over here?"
Just then, a voice called out from above and said, "Nosson,
don't you know, there's an opinion that you can be yotzei
the seudas livyoson with a can of tuna fish?"
*
How much are our actions really worth? We decide. In
parshas Chayei Soroh the Torah teaches us that the
value of our actions is dependant on our perspective, and
that a person's actions can reveal what his true values are.
The parsha begins with the death of Soroh Imeinu in
the city of Kiryat Arba. Avrohom Ovinu approaches the local
inhabitants, bnei Ches, in hopes of buying a burial
ground for Soroh and for his family. The owner of the choice
plot in Kiryat Arba, the cave of Machpeiloh, is Efron ben
Tsochar.
Efron graciously offers the entire field in which the cave is
located, to Avrohom, free of charge. But as soon as Avrohom
insists on paying him, Efron asks for an enormous amount of
money. Avrohom gladly pays him, and goes ahead with burying
Soroh in the cave. When Efron accepts the money from Avrohom
Ovinu, a peculiar thing happens. Suddenly, the Torah changes
the spelling of his name from "Efron" (with a vov) to "Efrn"
(without a vov). What is the Torah hinting to us by leaving
the vov out of Efron's name? And why in this particular
posuk is his name written with fewer letters?
When Avrohom Ovinu came to the people of Ches to request a
burial plot, he was treated with the utmost respect. They
called him their master and their lord. They even closed all
of their stores to pay respect to Soroh, and to Avrohom Ovinu
in his time of mourning. The Torah goes out of its way to
make mention of them time and time again, and the Midrash
learns from their behavior the great merit of doing
business for a tzaddik. Their actions were
immortalized, as they became instrumental to teaching a Torah
lesson.
Efron was one of the most important people in Kiryat Arba.
When Avrohom Ovinu asked to buy the cave that was situated on
his plot of land, he was being offered a very unique
opportunity. Supplying the burial place for Soroh Imeinu, and
subsequently all of the Ovos Hakedoshim and their wives,
should have been considered a great honor. Had Efron
approached the situation with this perspective, his name
would have been forever associated with this holy site.
Instead, he let his greed get in the way.
In the presence of his entire city, Efron made it appear as
if he was the world's greatest do-gooder. He proudly
announced that he was willing to give his entire lot to
Avrohom Ovinu, with no hopes of compensation. But when it
came to his private dealings, between him and Avrohom,
suddenly there was an exorbitant price to pay. As soon as
Avrohom Ovinu offered Efron money for the Mearah, he slyly
replied "What's a piece of land worth 400 silver coins
between you and me?"
On the surface, this statement seemed to be an honest offer,
"Here, take the field that's worth 400 silver coins, for
nothing." But Avrohom understood what Efron was truly
insinuating, "Give me 400 shekel kesef -- between you
and me -- and the land is yours. Otherwise, it's mine!"
"And Avrohom heard what Efron was saying" and he gave him the
400 shekel kesef. (posuk 16, see RSHBM, Bovo
Metzia 87a). Ephron's price was way beyond the actual
value of the land being sold. He knew that Avrohom Ovinu
would pay any price, and he took full advantage of the
situation. Like a good politician, in public he preached
righteousness and good will. But his actions revealed his
true colors. He valued only money and honor. "A rosho says a
lot but does little -- this is Ephron." (Gen.
ibid.)
Ephron was interested in only one thing: "What can I get out
of this?" What he didn't realize was that his gain was truly
his loss. As soon as Efron took the 400 silver coins, the
Torah took the vav out of his name. What does this
mean? The gematria (numerical value) of Efron without
a vav is 400. When he took the money, Efron became 400 shekel
kesef. He had sold himself.
Efron was presented with an opportunity for greatness. He
could have been eternally remembered as a prime example of
loving-kindness. Instead, he chose material gain. The result
of this was that he lost his self-worth. His actions revealed
his true values, and the Torah made this clear for everyone
to see. From Efron's flaw we can learn a lesson about one of
the most basic human frailties. It is a lesson about how we
can become so involved in our worldly pursuits that we may
lose sight of what is truly valuable and important. The
gemora teaches us that a fool ("shoteh") is
someone who doesn't appreciate the value of what is given to
him. If you hand him precious gems, he will throw them away
as if they were pebbles. In this sense, Chazal say that a
person never commits a sinful act before being overcome by
foolishness. If one lives with a constant awareness of the
true value of mitzvos, he will never allow himself to slip
out of his hands. It is only the "shtus" of making the
incorrect evaluation that allows us to trade diamonds for
pebbles. Whenever he visited America, a certain Rosh Yeshiva
used to stay at the home of an old friend. It was on one
particular visit that as he was sitting at the Shabbos table
his friend's son, Yossi, turned off a light switch in the
next room. "Yossi," his father scolded him with a stern face,
"You mustn't turn the light off -- it's Shabbos."
Later in the meal, little Yossi was running around the room,
and he inadvertently knocked a cup off of the table, sending
it crashing down onto the floor. The father was livid. His
face turned beet red.
"Yossi!" he yelled "That's fine china - we'll never be able
to replace it! Bad boy!" With a sharp smack he sent Yossi to
his room, crying.
The Rosh Yeshiva later commented that this man sent a very
powerful message to his son: Shabbos is important, but money
is really important. What was it that led Efron to make this
grave mistake, selling himself short of potential greatness?
Efron's name, when spelled without a vov, is also equal to
"Ra Ayin." Literally, this means a bad eye. "Nivhal
lehone ish ra ayin velo yeida ki choseir yevo'enu" -- "An
evil-eyed man will scramble to gather riches, but unbeknownst
to him he is actually causing himself a loss."(Mishlei
28,22)
"This is Efron" (Midrash). It was Efron's tainted vision, his
inability to perceive life in the proper light, which brought
about his downfall. His "bad eye" led him to the false
perception that greed would bring him good fortune. But in
truth, he only lost out. He lost his vov, he lost his
potential self.
The opportunities for spiritual growth are endless. To get
the most out of life one has to be a good investor, an
educated consumer. Every mitzvah, every tefilloh, and
every word of Torah is potentially a priceless asset. But it
is up to us to name the price. If we place our spiritual
goals before our worldly pursuits, then they become truly
valuable and we can become truly great. But if we confuse our
mundane pursuits with the true commodities of life, we just
might be trading a scrumptious feast for a can of tuna
fish.
*
Questions for Discussion:
What are some mitzvos that we perform on a regular basis? Is
there anything we can do to perform these mitzvos with a
greater appreciation of their true value?
What was the most important thing you did yesterday? Last
week? In your life?
What are some ways, through our behavior, that we can instill
in our children a feeling for the primary importance for
Torah and mitzvos?
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