Parashas Chayei Sarah
Genesis 23:1
– 25:18
Please Pray this
Prayer before reading
In the name of Yahushua
Our Messiyah,
I pray for the Spirit of
Understanding
The Spirit of Knowledge and
The Spirit of Wisdom
As I read through this
Parasha
That the Truth of the Torah
may
Come forth. Amen
This Torah portion is the 5th
reading in the torah cycle; it is called Chayei
Sarah meaning “the life of Sarah.” Let us look at why this section is
called “the life of Sarah” and why we turn our attention to Sarah’s life only
after she has already died. We need to understand that according to Kabbalah,
life and death can exist on many levels.
Someone may be physically alive but
spiritually dead; they impart nothing of spiritual benefit to this world, it is
if they are spiritually dead. In the same way, a person who has left this
physical world can be very much alive in our hearts and mind, because of the
love and light they share. When we remember someone who has passed on, we keep
that person alive if we remember them; if we forget them that person is indeed
dead to us. The meaning of life and death should not be limited to the physical
dimension.
In the previous Parashas, we learn about
the binding of Isaac. This Midrash tells us that Abraham did not tell Sarah
that he was going to sacrifice Isaac. When Sarah learned that Abraham was about
to sacrifice their son, she almost died of grief.
This however does not make any spiritual
sense. Someone of Sarah’s spiritual maturity would have obviously understood
that her husband would never do anything that the CREATOR did not ordain. But
then again knowing the nature of women, they will always oppose what the men do.
She would have understood that there is something beyond the physical event that
was taking place, something of great spiritual significance. Just ask Job wife
what she said to her husband.
This Parashas tell us not to interpret
this and other stories in Torah in a literal way. In fact, Sarah might have
known that Isaac was not going to die, since he was the promise seed. She knew
that a tremendous Light was about to be revealed at Mount
Moriah, the site where the Temple would eventually
be built.
As Sarah represents the flesh, the flesh
had to die, and we learn that she did die in this Parasha. In order for the
Spirit to prosper, the flesh have to die to its selfish desires, Abraham the
spirit prosper by sacrificing the Soul “Isaac” the product of both the Spirit
and the flesh. It was this Sacrifice by the Spirit that the CREATOR find great
favor in.
The binding of Isaac by Abraham, is the
binding of the Soul by the Spirit, with the exclusion of the flesh, Sarah.
There is a reason why Torah says that Sarah died in Kiryat Arba, which literally means the Town of the Four. She died
with a complete connection to the Name of YAHWEH “יהוה”.
Sarah the flesh achieved total connection by relinquishing all selfish desires
in her relationship with other people; she freed herself of the desire to
receive for the self alone.
Sarah is the only matriarch whose death,
funeral, and burial place spark the kind of debate we see in this Parashas,
underscoring her spiritual significance. This Parashas also goes into
considerable length to describe the process by which Isaac’s wife Rebecca was
selected. The man who conducted that process on behalf of Abraham the Spirit
was his closest and most brilliant student. According to the Parashas, his name
is Dammeseq Eliezer, which means Eliezar from Damascus.
In this Parasha we also learn about
Eliezer, Abraham servant. Not only was Eliezer able to understand the wisdom of
Kabbalah, he was also capable of conveying it to other people. Many students
throughout history have had this unique ability, such student such as those of
the Greatest Kabbalahlist of them all MessiYAH YAHushua. In the case of
Eliezer, we find someone who attained a level of wisdom far beyond what we can
ever imagine today.
The Torah says that Eliezer travelled to
a city of Nahor,
where Rebecca lived, and asked ABBA YAHWEH to give him a sign to identify a
future wife for Abraham’s son, Isaac. The Torah devote many words to this
narrative, but it is repeats them when Eliezer recounts the event in detail for
Rebecca’s family. Since we knew that the Torah is very intentional in its use
of words, there is no wastage of words in it. In reply to this statement,
greater are the words of the stories of the servants of the patriarchs than is
the study of their children.
When Eliezer went to Nahor to find a
wife for Isaac, he carried a significant amount of wealth to redeemed a wife,
but when Eliezer introduced himself to Rebecca and her family, he did so saying
‘Eved Avraham anochi’ I am the
servant of Abraham. He could have introduced himself as Abraham’s closest
friend or as his most promising student, which would have been equally true. He
chose to describe himself as eved Avraham, the servant of Abraham.
We know that the purpose of life is to
transform our Desire to receive to the Desire to Share. We can share by helping
another person, or we can share at an even higher spiritual level by sharing as
a servant. When the Torah describes the great heights that Moses achieved
spiritually, the words used to are “Moshe
Avdi” or Moses MY servant.
When we no longer feel that we have a
choice about whether to give or not to give, our consciousness become that of a
servant, not in the sense of lowering ourselves, but in the sense of elevating
ourselves spiritually.
As we strive to understand how this
works in everyday life, we need to differentiate between being a servant and
being a victim. There are many people who give to their children, spouse, or
friends, because they feel obligated to do so, even when they do not like them;
these are victims of sharing. There is no need for them to be servants, yet
they choose to take on the role. This is the way to the highest level of the
soul. In order to develop this consciousness in our Ego, we have to use it
every day, which in this case meant the effort to give regardless of the
feeling.
Many of us share, but how many of us share with the Ego of a servant? I
believe that if we are truly honest with ourselves, our answer would be almost
never. It is possible that anyone of us will attain this level of Spiritual
maturity today, but by awakening a desire for it, we are taking an all
important first or even second step, depending on what day of Creation we are
experiencing.
Like Eliezer and Rebecca in the Parasha
of Chayei Sarah, we can achieve continuous growth in our connection to the
Light of the CREATOR. We can achieve the elevated spirit of Sarah, the flesh,
the women who choose to leave the influence of her body, that selfish desire,
when she wanted something more important. The attending of the unveiling of the
MessiYAH, the Lamb slaying from the foundation of the world at Mount Moriah.
This Parashas is the fifth portion of
the Torah Cycle. In this Parashas we should pray for the development of the
servant attitude.
Parashas Sarah is a narrative on the
life of Sarah, the mother of a nation, a type of people who strive for
perfection “Yisrael”. An essential concept of Judaism, it does not reject the
past like Christianity, nor does it forget what is to come. The narrative up
for discussion, begins with the death of Sarah and her husband‘s intense desire
to give her a proper burial, one worthy of her greatness. We see Abraham
looking ahead, turning to the responsibility of finding a suitable wife for his
son Isaac.
Here is,
I.
Abraham a mourner for the death of Sarah verse 1, 2.
II.
Abraham a purchaser of a burying-place for Sarah.
1.
The purchase humbly proposed by Abraham verse 3, 4.
2.
Fairly treated of, and agreed to, with a great deal of mutual civility and
respect verse 5–16.
3.
The purchase-money paid verse 16.
4.
The premises conveyed and secured to Abraham verse 17, 18, 20.
5.
Sarah’s funeral verse 19.
Genesis 23:1
Sarah lived one hundred and twenty-seven years; these were the years
of the life of Sarah. - The number of
cycle she endures before accomplishing all that she had to accomplish was 127
years or cycle. These cycles span three periods in her life, as it does for us
today. Ur of the Caldeese where she start her
journey, Param Haram the mid way journey to perfection, and finally Canaan the promise land.
Genesis 23:2 So Sarah
died in Kirjath Arba (that is, Hebron) in the land of Canaan, and Abraham came to mourn for
Sarah and to weep for her. – There are
three sizes of letters in the Torah. Large letters not capital, regular and
small. The large letter draws our attention to a particular Understanding, the
regular size letters is for spiritual matters, and the small refers to the
physical realm.
In this verse, we
find in the Hebrew spelling of Velivkotoh
is a small ‘K’, which
mean to weep for her or to bewail her. You may ask how does this relate to the
presence of the small Kaf, and what power can we receive from this letter?
There is a very important teaching here, which relate to the act of weeping.
We must always
remember that that nothing physical really makes a difference in this world
because truth comes only from the spiritual realm. The small Kaf “K” teaches us that we should not cry about
unimportant matters in the physical world; about something we have lost, for
example, whether it is a physical object like money or a quality like
celebrity, status or fame.
The Strength we receive
from the small kaf “in the word velivkotah” is the ability to separate what is
important from what is not. What is enough cause for weeping then? Should be it
not be because someone who was close to us has left this world. The reason why
we should weep is for the loss of the light that that person bring when they
were here on earth.
She died in the land
that she was destined to posses. Abraham came to eulogize his beloved wife by
emphasizing the noble traits that had become associated with her name. Sarah
represent her as the princess of all mankind, she fulfilled her name
prophetically.
It is said that when
Sarah died, Abraham wept only a little, and this was because Sarah was old. But
why should this have kept him from weeping? He loves Sarah as any man should
love his wife. Abraham and Sarah was Soul mate, they were chariots, and they
were prophets.
Why do we weep when
something bad happens to us? Specifically, why do we cry at the death of a
person who has been close to us? It is because of the physical absence we
experience? Kabbalah teaches that the physical transition from life in the
flesh to life in the spirit is not where our emphasis of lack should be
focused.
In fact, we must
remember that nothing physical really makes a difference in this world because
truth comes only from the Spiritual realm. As mature believers we should not
cry about unimportant matters in the physical world, over things we have lost,
like money, celebrity, status, or fame. The strength we receive from the Light
is the ability to separate what is important from what is not. What is enough
cause for weeping over them? Should it not be because someone who was close to
us has left the physical world? We should weep because of the loss of the Light
that we were illuminated by when that person was here on earth.
When we cry over the
challenges and obstacles we are having in this physical world, such as debt,
conflict, pain ect, or if we ask why is this happening to us, we have not
learnt our lesson through them and we will cause the same payment to become due
again. The only type of crying that is justified in this world is the weeping
for the absence of the revealed light.
This transformation
is not something final, but rather the closing of one stage and the opening of
another. The death of a righteous person is always a cause to rejoice on their
behalf, and if their disciple has absolutely no desire for themselves, they are
able to feel gladness about the liberation of their holy teachers.
Genesis 23:3 Then
Abraham stood up from before his dead, and spoke to the sons of Heth, saying, - At this most painful time in Abrahams live,
in his deep sadness, he asks a favor from the world, he hardly knows; Abraham
speaks from the deepest part of his godself, the god within because this is
where his greatest godlike grace and compassion reside.
Genesis 23:4 “I am a foreigner and a visitor among you.
Give me property for a burial place among you, that I may bury my dead out of
my sight. - A Hebrew is always a
foreigner and a visitor in this life. We are created in the image of our
Creator, therefore this world is not our home just a temporary dwelling place.
Abraham had to plead
and negotiate with the Hittites to sell him a burial place plot after some many
promise that he would be given this land. When someone is promise that
something will be given to them it does not mean it will be free. It mean that
he will posses it one day weather by working for it, conquering it, or
inheriting it. Here is a principle worth our obedient; freeness is never a good
idea. It will never be appreciated.
Abraham emphasized
the dual role that ever Hebrew or believer must play. On one hand, he is a
resident of his country, and as such he must work and pray for its welfare, as
Jeremiah 29:7 urges his people on the threshold to do. On the other hand, the
Hebrew in this world is always an alien, for his allegiance is to the Kingdom of Heavens, whose goal is set forth by the
Torah.
A believer must
always be ready to be a lonely alien, resisting the carnal culture that
surrounds him, maintaining his set apart responsibility.
Genesis 23:5 And the sons of
Heth answered Abraham, saying to him, -
Genesis 23:6 “Hear us, my lord: You are
a mighty prince among us; bury your dead in the choicest of our burial places.
None of us will withhold from you his burial place, that you may bury your
dead.” - The Hittites the world will always treat the believers with the utmost
respect. Compare to Abraham modest description of himself as only an alien and
a resident, they address him as prince among men. So respectful will we be,
that they will offered to surrender to us even personal real estate for burial
purposes.
Genesis 23:7 Then
Abraham stood up and bowed himself to the people of the land, the sons of Heth. -
Genesis 23:8 And he
spoke with them, saying, “If it is your wish that I bury my dead out of my
sight, hear me, and meet with Ephron the son of Zohar for me, - as believers our dealing with the world should be
done in the fruit of the Spirit. Bowing before Heth does not signify lordship
over, but a sign of humility by Abraham. As believers we must carefully
scrutinize our reaction to the world, making sure that when we deal with them
in business, it is as if the world is doing us a favor.
Genesis 23:9 “that
he may give me the cave
of Machpelah which he
has, which is at the end of his field. Let him give it to me at the full price,
as property for a burial place among you.” - See here again the emphasis on giving, not
selling at full price. The name Machpelah means double as in a cave with two
chambers, an upper and a lower.
Genesis 23:10 Now Ephron dwelt among the
sons of Heth; and Ephron the Hittite answered Abraham in the presence of the
sons of Heth, all who entered at the gate of his city, saying, - The present which Ephron made to Abraham of his
field: The field give I thee, verse. 10 - 11. Abraham thought he must be
entreated to sell it; but, upon the first mention of it, without entreaty,
Ephron freely gives it. Some men have more generosity than they are thought to
have. Abraham, no doubt, had taken all occasions to oblige his neighbors, and
do them any service that lay in his power; and now they return his kindness:
for he that water shall be watered also himself. If those that profess religion adorn their
profession by eminent civility and serviceableness to all, they shall find it
will rebound to their own comfort and advantage, as well as to the glory of YAHWEH.
Genesis 23:11“No, my lord, hear
me: I give you the field and the cave that is in it; I give it to you in the
presence of the sons of my people. I give it to you. Bury your dead! - A mature believer may consider himself bless when he
participate in business. You need not purchase it the entire land, Ephron was
implying that he would be honored to give the entire field as a gift.
Genesis 23:12 Then
Abraham bowed himself down before the people of the land;
Genesis 23:13and
he spoke to Ephron in the hearing of the people of the land, saying, “If you
will give it, please hear me. I will give you money for the field; take it from
me and I will bury my dead there.- Even if
the world is willing to give to us anything at no cost, it is our
responsibility to pay the full price.
Genesis 23:14 And
Ephron answered Abraham, saying to him, -
Genesis 23:15“My lord, listen to me; the land is worth four hundred
shekels of silver. What is that between you and me? So bury your dead.” – The
price of the land fixed by Ephron but not insisted on: The land is worth
four hundred shekels of silver (about fifty pounds of our money), but
what is that between me and thee? He
would rather oblige his friend than have so much money in his pocket. Herein
Ephron discovers,
1. A great contempt
of worldly wealth. "What is that between me and thee? It is a small
matter, not worth speaking of.’’ Many a one would have said, "It is a deal
of money; it will go far in a child’s portion.’’ But Ephron says, "What is
that?’’ It is an excellent thing for
people to have low and mean Thoughts of all the wealth of this world; it is
that which is not, and in the abundance of which a man’s life does not consist,
Lu. 12:15.
2. Great courtesy,
and obligingness to his friend and neighbor. Ephron was neither jealous of
Abraham as a resident foreigner, nor envious at him as a man likely to thrive
and grow rich. He bore him no ill-will for his singularity in religion, but was
much kinder to him than most people now-a-days are to their own brothers: What
is that between me and thee? No
little thing should occasion demurs and differences between true friends. When
we are tempted to be hot in resenting affronts, high in demanding our rights,
or hard in denying a kindness, we should answer the temptation with this
question: "What is that between me and my friend?’’
Genesis 23:16 And
Abraham listened to Ephron; and Abraham weighed out the silver for Ephron which
he had named in the hearing of the sons of Heth, four hundred shekels of
silver, currency of the merchants.
- In every negotiation, it should be
done in the presence of other, and payment should be done immediately. If one
does not have the funds to purchase land a believer should not attempt to
purchase any land by mortgage.
Genesis
23:17
So the field of Ephron which was in Machpelah, which was before Mamre,
the field and the cave which was in it, and all the trees that were in the
field, which were within all the surrounding borders, were deeded - Ephron honestly and fairly makes him a good title to
the land. The field, with all its appurtenances, is conveyed to Abraham and his
heirs forever, in open court, not by writing (it does not appear that writing
was then used), but by such a public solemn declaration before witnesses as was
sufficient to pass it. As that which is
bought must be honestly paid for, so that which is sold must be honestly paid
for, so that which is sold must be honestly delivered and secured.
Abraham,
thereupon, takes possession, and buries Sarah in the cave or vault (whether
framed by nature or art is not certain) which was in the purchased field. It is
probable that Abraham had buried servants out of his family since he came to
Canaan, but the graves of the common people (2 Ki. 23:6) might suffice for
them; now that Sarah was dead a peculiar place must be found for her remains.
It is worth noting,
(1.)
That a burying-place was the first spot of ground Abraham possessed in Canaan. When we are entering into the world it is good to
think of our going out of it; for, as soon as we are born, we begin to die.
(2.)
That it was the only piece of land he ever possessed, though the country was
all his own in reversion. Those that have least of this earth find a grave in
it. Abraham provided, not cities, as Cain and Nimrod, but a Sepulcher,
Genesis
23:18 to Abraham as a possession in the
presence of the sons of Heth, before all who went in at the gate of his city. -
To be a constant memorandum of death to
himself and his posterity that he and they might learn to die daily. This Sepulcher
is said to be at the end of the field verse 9; for, whatever our
possessions are, there is a Sepulcher at the end of them.
Genesis
23:19
And after this, Abraham buried Sarah his wife in the cave of the field of
Machpelah, before Mamre (that is, Hebron) in the
land of Canaan. - To be a token of his belief
and expectation of the resurrection; for why should such care be taken of the
body if it be thrown away forever, and must not rise again? Abraham, in this,
said plainly that he sought a better country, that is, a heavenly. Abraham is
content to be still flitting, while he lives, but secures a place where, when
he dies his flesh may rest in hope.
Genesis
23:20 So
the field and the cave that is in it were deeded to Abraham by the sons of Heth
as property for a burial place. - In our spiritual life, we will not always possess
the land all at one. Abraham was given the fist piece of land that he required.
The rest will be given to him as the need is required.
