The Unmasking Of “Rabbi” Ephron
Ephron the Hittite, custodian of the Cave of Makhpela, is classically depicted in rabbinic literature as typifying the kind of individual who promises a lot and does absolutely nothing. Motivated by opportunism and greed, he and his minions unctuously flatter the Patriarch Abraham, repeatedly insisting that to gift the cave and the adjoining field to him would be a pleasure and an honour. Ultimately, (Gen 23:16, Bava Metsia 87a), the Hittite chief demands from Abraham 400 “commercial” shekalim (oveir la-socher) called kantarei (centenaria) worth four million dinar, an astronomical sum by any standard.
But there is another subtle nuance in Ephron’s character which is worth exploring. It is evident in his most memorable exclamation: “listen to me, my lord, land worth 400 silver shekels – between me and you, what does it amount to!” (23:15).
What is Ephron implying here? Clearly that for both him and Abraham, high-flying members of the mega-rich league, 400 silver shekels is a ‘drop in the ocean’!
But there is another insinuation too, one that fits with the unctuous mien Ephron has adopted until now. Ephron is saying: Abraham, with respect, it ill-behoves you as a supreme spiritual leader and guide, to be bothered about material matters, therefore I know you will generously and happily pay the sum I am asking without question!
For Abraham’s part, he has already resolved to pay the full price for the cave. He doesn’t want to be a recipient of Hittite charity, nor does he wish anyone to ever be able to deny his rightful ownership of the site. He gladly pays the exorbitant sum Ephron demands.
But from Ephron’s own perspective, the Hittite chief’s sanctimonious platitudes reek of the most pretentious hypocrisy and deceptive self-righteousness.
Let us imagine a different but related scenario. An impoverished scholar seeking to start a business visits three wealthy Orthodox entrepreneurs for a loan to start up in business. The first two help him out with reasonably generous advances. The third treats him instead to a long, scholarly musar schmuesse (moralistic lecture), citing copious Talmudic sources to the effect that, as a ben Torah, he must surely have bitachon (trust in G-D) and everything will fall into place!
To be sure that third entrepreneur gave him rich Torah pickings, food for thought unquantifiable in material terms. But that was neither the time nor the place for such a lecture. Not unless (as is unlikely) that third entrepreneur himself had once sat back and done absolutely nothing, waiting for the money to roll in rather than engage in hishtadlut (practical endeavour) as a Jew ought to do – notwithstanding that ultimate success is in the hands of G-D.
The sobering fact is that the attitude of that not-so-imaginary ‘frum’ Torah scholar/businessman who opened his mouth not his heart or his wallet is not so different from that of “Rabbi” Ephron.
Rabbi Israel Salanter (1810-1883) used to say that a person ought to be concerned primarily with his own spiritual wellbeing and others’ physical and material wellbeing. “Many times” he said “I have heard people calling out to passers-by: ‘Minyan! Minyan! Please come and join our prayer!’ But rarely do I see anybody cry out: ‘Se’uda! Se’uda! Please come and join our meal!’”
Our generation sorely needs a few Rabbi Salanters. In Israel today thank G-D more are learning Torah full time than ever before and those who have the potential to be the Torah sages of tomorrow dare not be prised away from the bet ha-midrash. But the truth is that many are in extended learning who are not cut out for it. Sadly they are not educated or qualified for anything else and are in the bet midrash in order to avoid army service. Others still are not even engaged in anything productive.. It behoves chareidi leaders to spearhead and promote urgently more and varied vocational courses suited to the needs of chareidi men in order that they may be able to provide adequately for their families and not lead a life of penury or alms-soliciting. This would teach a lesson in prioritising others’ material needs. The very opposite of “Rabbi” Ephron!