After two parshiot, in which we followed the highlights of the central events in the life of Avraham Avinu, in our parsha we cover the last forty years of the father of our nation, and then we part from him. But if we stop for a moment to reflect, and attempt to compare between these parshiot, we will make a surprising discovery.
 

The events described in the previous parshiot carry momentous importance [the Aliyah to Eretz Israel, the trial of famine and the descent to Egypt, the miracles there and the wealth Avraham acquired, the separation from Lot and the great battle with the four kings for Lot's rescue, the covenant with HaShem (brit bein habetarim), the mitzvah of Milah, the tidings foretelling the birth of his son and the destruction of Sodom, Sarah and Avimelech, the birth of Itzchak, the sending away of Ishmael, the covenant with Avimelech and the trial of the Akeidah]. In contrast, in our parsha we deal at great length and detail with two seemingly peripheral stories, each of which could have been summarized in one or two sentences: the burial of Sarah and the marriage of Itzchak. Before Avraham's death, the Torah adds a third story, in which he gave gifts to the sons of the concubines and sent them away to the land of the east (Eretz Kedem). From all of Avraham's prolific activity over his last forty years, why does the Torah choose to emphasize these three acts?

Additionally, Avraham's actions in these three instances raise questions. Why does Avraham insist on purchasing the Cave of Machpelah for its full price? Why does the Torah consider it important to tell of the gifts he gave to the sons of the concubines? And above all – why does Avraham instruct his servant not to take a wife for his son from the daughters of Canaan? Are the daughters of the idol worshippers of Aram Naharayim better than them? Not only that, but before Avraham commands his servant what to do, he begins by making him swear that he will not take a wife for his son from the daughters of the Canaanites. Additionally, he insists that under no circumstances may Itzchak leave the land, even if the shidduch is conditioned upon this.
 

We can say that in addition to the lessons interwoven into the details of these stories, there is a great message which we can receive from seeing the parsha from a broad, comprehensive perspective and from the common thread connecting these three stories.  
 

In order to understand the root of the matter, we must recall the end of the previous parsha, the account of the trial of the Akeidah. This story opens with the verse: "After these things, the Lord tested Avraham." This seemingly superfluous indication of time 'after these things' indicates a connection between the Akeidah and what transpired before it. The Rashbam explained the significance of this connection:
 

"Everywhere that it is written 'after these things' is connected to the previous parsha… and here also 'after these things' - in which Avraham made a covenant with Avimelech and committed himself and his son and his grandson, and Avraham gave him seven lambs - that HaShem was angered by this, since the land of the Philistines is part of the Eretz Israel and HaShem commanded: 'do not leave one soul alive.'  And also at the time of Yehoshua they cast lots (for the purpose of dividing the land among the tribes) on the (cities of) the five Philistine rulers (meaning that the Philistine territories are part of Eretz Israel) and therefore 'The Lord tested Avraham – He provoked and distressed him, that is: "Did you think you were entitled to utilize the son I gave you in order to make a covenant between your (generations) and theirs (the Philistines)? And now, go offer him up as a sacrifice, and all will see what good came of the covenant you made."

According to the Rashbam, Avraham erred in making a covenant with the king of Gerar, and in 'relinquishing' the Gaza strip – even though this was only a temporary abdication, and this was at a point in time when conquering and settling this territory did not appear to be relevant.
 

Nevertheless, this land is part of the Land of Israel. Eretz Israel is not just a territorial acquisition, but it is Eretz HaKodesh, and its purpose is to serve the nation which Avraham was chosen to establish in order to sanctify the entire physical world. Therefore, giving up this holy and necessary resource is equivalent to giving up the link between this world and the world of Kedushah, and disconnecting them. If so, what need do you have for a son who will breathe life into human existence in this world? Offer him up as a burnt sacrifice to HaShem, in complete closeness to the Lord.  

Avraham Avinu learned the lesson well. "Come and see the way of the righteous: in that which they transgress they remedy" (Shemot Rabbah 23,3). Avraham Avinu makes a complete turnaround, therefore after the Akeidah, in spite of the fact that he could have buried Sarah for free, he insists on paying and receiving clear and unconditional ownership of the tract of land, "to proclaim the superiority of Eretz Israel over all the lands" (Rabbi Avraham be Ezra).
 

This is also the focal point of the second event, the search for a wife for Itzchak. The most important thing in the story is the ownership of Eretz Israel. For this reason, Avraham first and foremost commands his servant not to take a wife from the daughters of the Canaanites, which would create family ties, and in essence create another covenant with the families of the Canaanites dwelling in the land. Therefore it was necessary to bring Itzchak a wife specifically from outside of Eretz Israel, and in any case not to take Itzchak out of the Land.

To this end is the third act as well, giving gifts to the sons of the concubines and sending them away "East to the land of the east" in order that they will have no claim, and will not come into conflict with Itzchak and his progeny over the inheritance of the Land, and the establishment of the nation of Hashem upon it.
 

 May we too have the wisdom to learn from the ways of our fathers and to learn from the mistakes of the past, to remedy them completely, and to merit soon that the honor of the Kingdom of Heaven will be revealed upon us, and that our path will appear, to be seen by the entire world.