- that Chazal are worried about what the Gentiles would approve of and what they would not, as if we should aspire to their ethical standards.
- that Chazal think that Kibush Milchama, the Right of Conquest, which was universally accepted until the twentieth century, and which is still recognized by victors, would not legitimize our claim, as is does for the rest of the world throughout history.
- And do Chazal really think that these old bills of sale eliminate any denial of our right to be there? The same way the first Rashi in Chumash's Rabbeinu Yitzchak's argument (אמר רבי יצחק לא היה צריך להתחיל [את] התורה אלא (שמות יב ב) מהחודש הזה לכם, שהיא מצוה ראשונה שנצטוו [בה] ישראל, ומה טעם פתח בבראשית, משום (תהלים קיא ו) כח מעשיו הגיד לעמו לתת להם נחלת גוים, שאם יאמרו אומות העולם לישראל לסטים אתם, שכבשתם ארצות שבעה גוים, הם אומרים להם כל הארץ של הקב"ה היא, הוא בראה ונתנה לאשר ישר בעיניו, ברצונו נתנה להם וברצונו נטלה מהם ונתנה לנו:) hasn't done us much good, this one hasn't helped either. Recently, the imbeciles and murderers at UNESCO declared that two of the three listed in the Medrash, namely, the Me'aras Hamchpeila and the Har Habayis, are mosques whose Islamic background is at least as significant as their association with the Jewish people. In order to rip our hearts out, they also threw in Kever Rachel. They didn't even bother with Shechem and Kever Yosef. Mamesh a stirah to the Medrash! We need to let them know!
Coincidentally, I saw a Chasidishe sefer (by Rav Asher Zelig Grinzweig, who happened to be a great man; he is the grandfather of the wife of Ephraim Oschry, who wrote the introduction, and he died at Auschwitz with simcha in the mitzva of mesiras nefesh) that brings from an earlier Chasidishe sefer that when a person buys a new house, he should bury a silver coin in the road near the house and say out loud- in a polyglot of Yiddish, Hebrew, and Aramis- that he's buying the house from the S'A (אני לוקח דיא קרקע בייא אייך מתהום ארעא ועד רום רקיע). (Just because the man who wrote the sefer was a tzadik and Rosh Yeshiva who died ahl kiddush Hashem doesn't mean I have to like chasidishe maises.)
Whatever the Zohar and the Medrash mean, let's accept this as a premise: These purchases were prerequisite to the invocation of some exceptional kedusha. But what about Shechem?
Reb Tzadok explains that Shechem was the first dwelling place of Yakov on returning to Eretz Yisrael, and Yakov wanted to invest the area with a special kedusha of Techumin of Shabbos, and this is why he needed to purchase it. But still, we have to ask, why did it come out that this special event took place in Shechem? Was there something special about Shechem that led to its being the first city to be invested with kedusha?
So Reb Tzadok brings the Gemara in Sanhedrin 102a.
- Yosef's flight from the wife of Potiphar was, by our standards, a superhuman act. It's hard enough to fight the yetzer hara of arayos at home; it's doubly hard when in galus, away from your family and your society. It's almost impossible when you have to fight not only the yetzer hara, but also the yetzer hatov, which was the case here, as Rashi says about the motivation of Potiphar's wife. Yosef represents the ability to overcome Taavah.
- Yosef represents the ability of a human being to eliminate kinah from his heart. Did Yosef not realize that wearing the Kesones Pasim, that talking about his dreams, endangered him? He did not, because the concept of Kinah was so entirely foreign to his experience that it did not occur to him that he should wary of eliciting it in his brothers. He was above kinah to the extent that Yosef is called "Alei Ayin," which Chazal (Brachos 20) explain means he was immune to Ayin Hara. Only one who has vanquished his own Kinah is immune to the Ayin Hara.
- Yosef represents the utter victory of humility over pride. When he interpreted all the dreams, he did not claim superior wisdom; he attributed his abilities to Hashem. When his brothers came to Mitzrayim, he hugged them and kissed them and told them to not worry about what they had done to him, because it was the will of Hashem and resulted in his being able to take care of them, to feed, clothe, and house them. His suffering was not important, his high position was not important, all that mattered was his ability to take care of his brothers. Yosef's supernal humility is a lofty example for the world beaters, the wealthy, the greatest philanthropists, and gedolei Torah, because he was all of these things and remained perfectly humble.