Our ancestors felt it too. And the Rabbis, in their infinite wisdom, addressed it head-on.
We find a fascinating discussion in Bereshit Rabbah, specifically section 79, sparked by a seemingly simple verse in Genesis (33:19): “He purchased the tract of the field where he had pitched his tent from the possession of the children of Ḥamor, father of Shekhem, for one hundred kesita." Now, kesita is thought to be the name of a coin, or perhaps a measure of value.
Rabbi Yudan bar Simon uses this verse as a springboard to make a powerful point. He says that there are three places where the nations of the world can't accuse Israel of theft, claiming, "They are stolen [property] in your hands." What are these places? They are: The Cave of Makhpela, The Temple in Jerusalem, and Joseph’s tomb.
Why these three? Because, in each case, the acquisition was explicitly and fairly paid for. The Cave of Makhpela, as Genesis 23:16 tells us, was purchased by Abraham from Efron: “Abraham heeded Efron, and Abraham weighed for Efron [the money…].” The Temple Mount, as we find in I Chronicles 21:25, was bought by David from Ornan: “David gave to Ornan for the place [six hundred shekels worth of gold].” And finally, Joseph’s tomb, purchased by Jacob in Shekhem, as our verse states, "he purchased the tract of the field." It's about establishing clear ownership and silencing any future claims of impropriety.
But the Rabbis don't stop there. They delve into the meaning of "kesita," that mysterious currency. Rabbi Ḥiyya Rabba, Rabbi Shimon bar Rabbi, and Rabbi Shimon bar Ḥalafta, in a story that feels like a scene from a sitcom, apparently forgot some words from the Aramaic Targum (translation) and sought help from an Arabian merchant to understand their meaning. This shows us the Rabbis weren't afraid to look outside their immediate circle for knowledge. They learned about everyday language – words for burdens (yahava, like in Psalms 55:23, "Cast your burden [yehavekha] upon the Lord"), crushing (ve’asotem, like in Malachi 3:21), menstruation (vegalmuda, as understood from Isaiah 49:21), brooms (metateh, echoing Isaiah 14:23), wailing (livyatan, found in Job 3:8), and even… jewelry!
The discussion then shifts to what the kesita actually were. Rabbi Abba bar Kahana suggests they could have been precious stones, sheep, or sela (coins). Rabbi Simon offers a more symbolic interpretation, associating the letters of the word kesita with jewels, coins, and valuable currencies.
And then, the truly fascinating part: What about the final two letters of kesita – the yod and the heh? Rabbi Yehuda of Sikhnin, citing Rabbi Levi, suggests these represent gold pendants and emeralds, perhaps ornaments for nose rings. But it goes deeper. Rabbi Berekhya declares that God Himself – represented by the letters yod and heh, a shortened form of the Divine Name – writes and attests to the writ of sale!
This is a profound idea. It elevates the transaction from a simple business deal to a divinely sanctioned agreement. It echoes Psalm 122:4, “There the tribes went up, the tribes of the Lord [Ya], a testimony for Israel, to give thanks to the name of the Lord.” The very name of God, Ya, attests that they are the sons of their fathers. And here, too, in the purchase of this land, God Himself testifies.
So, what does all this mean for us today? It reminds us that ownership, when justly acquired, is something to be valued and protected. It's not just about the land or the object itself, but about the integrity of the transaction, the fairness of the exchange, and the recognition – perhaps even the divine recognition – that something is rightfully ours. It's a powerful message about justice, legitimacy, and the enduring importance of ethical dealings.