בראשית, פרק ל״ג, פסוק י״ט

Upon returning to the land of Canaan, Jacob seeks to establish a permanent presence, transitioning from a wandering nomad to a settled landowner. He first pitches his tent and only afterward purchases the plot of land where he has camped [שד״ל].

Commentators offer several reasons for this deliberate purchase. A primary explanation is that Jacob intended to build an altar to God and insisted on doing so only on land he fully owned. He wanted to avoid offering sacrifices for free or worshiping God on foreign soil, much like King David later did when purchasing the threshing floor [כלי יקר, ספורנו, הכתב והקבלה]. Additionally, since the region was already populated, Jacob understood it was inappropriate to settle on property that was not his own [ביאור שטיינזלץ]. Some note that the local inhabitants were particularly unkind, refusing to let him camp even outside the city without full payment, a sharp contrast to the warm hospitality Abraham and Isaac had received from other rulers [ביאור יש״ר].

This act of buying property highlights the profound virtue of holding land in Israel; acquiring a portion there is considered akin to having a portion in the World to Come [אבן עזרא]. The purchase clearly demonstrated Jacob's intention to settle permanently rather than just pass through [מלבי״ם, פרדס יוסף]. Historically, this plot would later become the burial place of Joseph. Because of this transaction, the site is recognized as one of three specific locations in Israel—alongside the Cave of Machpelah and the Temple Mount—that the nations of the world cannot claim were stolen, as they were acquired for full price [פרדס יוסף, מחוקקי יהודה, ברכת אשר]. However, some point out that Jacob's decision to delay his journey and settle in Shechem, rather than returning immediately to his father, ultimately led to divine punishment [ברכת אשר].

The transaction was made specifically with the sons of Hamor, rather than Hamor himself, likely because the land legally belonged to the sons [רד״ק]. Hamor is identified by his relationship to Shechem because Shechem was his most prominent and respected son [רד״ק, ביאור יש״ר].

The payment for the land was made using a hundred units of a rare currency. The primary approach among commentators is that this refers to a type of silver coin, likely a small denomination [רשב״ם, רד״ק, רש״י, רלב״ג, תורה תמימה, ביאור יש״ר]. This is supported by historical accounts noting that in certain overseas regions, coins were still referred to by this specific name [רש״י, רד״ק, תורה תמימה, בכור שור]. The linguistic root of the term suggests a precise, complete, and flawless weight [שד״ל]. While some consider this a small sum [רלב״ג], others argue it was a substantial amount that further reflected the seriousness of Jacob's intentions [מלבי״ם]. Conversely, an ancient translation tradition interprets the payment as a hundred sheep or lambs [רד״ק, שד״ל, נתינה לגר, בכור שור, ביאור שטיינזלץ]. To bridge these differing views, some suggest that these ancient coins were stamped with the image of a sheep or goat, or were perhaps early currencies made from animal skins. This seamlessly blends the concept of minted coins with the value of a flock [נתינה לגר, אם למקרא].