Gateway to Freedom Torah Notes
Chayei Sarah - Gen 23:1-25:18
October 30,2010
Haftorah Reading
1 Kings 1:1-31
B'rit Chadasha
On Sarah’s Faith: Hebrews 11:11–16
I Cor 15:50-57
Introduction:
This week’s parsha entitled Chayei Sarah, is translated as “Sarah’s life.” While the title would imply an emphasis of her life, the parshot begins with her death and the ends with the death of Abraham. It is a story about the faith of Sarah, humbleness of Abraham, the wisdom of his dealings with the people of the land, and the continuance of his life after Sarah’s death.
The years of Sarah’ life was 127. Since Isaac was born when she was 90, the age of Isaac was 37 years at her death. There are seeming time gaps in the accounts and a great many unanswered questions in this portion of scripture whose supposed answers, from extra biblical texts, only seem (to me) to be speculation and without consistency. So, as we read, let us see the questions and allow the Holy Spirit to reveal the relevance to us today.
Gen 23:1,2 We ended last week with Abraham, Isaac and the young men journeying to and living in Beer-sheba (Gen 22:19) where Abraham had planted a grove (Gen 21:33). And yet we are told that Sarah died in Kirjatharba (means the city of four: city names - Eschcol, Mamre, Kirat-arba, & Chevron; – confederates: Abraham, Marmre, Eschol & Aner (Genesis 14:13) ) which is Hebron in the land of Canaan: and Abraham came to mourn for Sarah, and to weep for her. In other words, the text strongly implies that ever since Abraham went to sacrifice Isaac, some three years earlier, they may have lived some twenty miles apart.
Gen 23:3-20 The remainder of the chapter deals with Abraham’s negotiation with the sons of Heth, specifically Ephron. It has been said that the reason Abraham refused to simply use the field and cave of Ephron as it was offered, is because in doing so, Ephron would remain the owner and would control the use of the land. It has also been suggested that YHVH was establishing this deed to prove Abraham’s (and thus Israel’s) ownership for all generations. Since the modern day inhabitants don’t recognize that ownership (after all Ishmael was first born), I’m not sure that reasoning is primary – at least for the present. Never the less the story and all of these interpretations give insight into Abraham’s humble character and the possible reasons and purposes of YHVH.
And yet, as I meditated upon this very short parashot, I was repeatedly reminded that: All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: (2 Timothy 3:16) Since the life of Abraham (and Sarah i.e. Heb 11:11-16) was to be a prophetic picture of the life of faith that we are to travel, what did this chapter say about life or rather life in death? In other words the parashot focuses upon the LIFE of Sarah (and Abraham) in their deaths – life in death. With this understanding we can see that in owning the gravesite for only His own, the righteous of the Lord, Abraham fulfilled the picture of separation of the holy and profane – EVEN IN LIFE AFTER DEATH. As Jesus said: I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living. (Matthew 22:32)
Also, the price of 400 shekels paid was more than equal to the true value of the land. Thus, Abraham (like David & Yeshua) paid the full price for that separation or more specifically, sanctification. Again, because this was in a land of promise occupied by others, it was, and continues to be, a spiritual reflection until that day when Yeshua redeems the whole of the land of Israel. Because Abraham is buried there (as well as Isaac, Rebekah and Leah), the sight remains a most holy place for both Arabs and Jews. This weekend is the commemoration of Abraham’s life. Only the Muslims have access on Friday while the Jews are given exclusive access on Shabbat.
24:1-9 Abraham’s servant (Eliezer - Gen 15:2) who is unnamed in these passages, makes his vow to his master that he will not allow Isaac to marry a Canaanite nor return to the land of the Chaldeans. Both these requests are purposed to protect his seed from the influence from which YHVH’s purpose in his life has “blessed him in all things.” This should serve as an example to all of us as parents that the protection of our children from the ways of the world and its false idols should be of greater value than all our time or material wealth. After all, YHVH called Abraham, because he knew that Abraham would teach his children the ways of the LORD (Gen 18:19). What a great insight into YHVH’s heart, and blessings, to those parent(s) who are dedicated to the task of protecting their children. Abraham protected Isaac without compromise.
24:10-56 Eliezer, the trusted, no-named servant, was a man of faith who honored only his master and God, not himself. He was in constant prayer communication (i.e. versus 12, 26, 52 etc.) and acted upon the word given even before the outcome was assured (i.e. blessing Rebekah before he knew who she really was – 24:22). We see in him the prototype for being a good servant. What other character traits do you see that typifies the “good and faithful” servant?
24:14 The one character trait that Eliezer prayed for in the outward manifestation of bride’s character was the trait of kindness (chesed), wrapped in a humbled serving heart. By the definition of Psalm 118:1, kindness is the primary measure of “goodness” (mercy = loving kindness). It has been estimated that Rebekah hauled up something like 140 gallons of water to satisfy the need of Eliezer, his servants and camels. That is kindness in the humility of doing what was considered a lowly task of drawing water.
24:16 And the damsel was very fair to look upon, a virgin, neither had any man known her: and she went down to the well, and filled her pitcher, and came up. The rendering of the this passage is key to giving us insight in the New Testaments’ parable of the ten virgins and the use of the term “virgins” as compared to our Western mindset. In this verse we must ask ourselves is the use of the word “virgin” followed by “neither had any man known her” simply a redundancy or clarification? While the language structure makes that a possibility, many have suggested that here “virgin” (Hebrew feminine passive participle = bethuela) signifies a separation unto something else beyond physical privacy – a separation unto el, a virtuous woman. In other cases (i.e. verse 43) the word for virgin is almah and is used in meaning “a young woman, ripe sexually; a maid or newly married” thus having connotations of virginity rather than of a woman of El/God.
24:57-66 Rebekah humbled herself in her modesty by not exalting herself over Isaac, but rather positioning herself properly (v 64).. “she alighted from the camel” and covered herself with a veil (v 65) – which is a wedding ceremony custom to this day.
24:67 Rebekah comforted Isaac “.. after his mother’s death.” In verse 62 we see that Isaac had visited the well La’hai-roi – “well of the living (God)” and lived in the South/Negev (i.e. south of Beresheba). He probably went to find comfort from the Lord for the loss of his mother. Since he married Rebekah at forty years of age (Gen 25:20) and Sarah died when he was 37, he had been discomforted with the death of his mother for three years. Thus, when it says that he brought Rebekah into his mother’s tent, it would almost seem that this tent was a constant reminder to his grief - which Rebekah replaced by her understanding loving-kindness. Incidentally, note that the timing of Eliezer’s journey was probably after the death of Sarah. Doesn’t this give a better insight into why Eleizer was focused on finding a bride of great chesed – loving kindness and returning expediently?
B'rit Chadasha
On Sarah’s Faith: Hebrews 11:11–16
Before we leave the life of Sarah, let us recognize that she was made co-participant in the covenantal promises – even beyond being “one flesh” in marriage. Previous to Genesis 17:15–22, the covenant was solely with Abraham. When YHVH promised her the birth of Isaac, Sarah was made an equal party in this covenantal promise. Just as Abraham’s new role was signified by a change of name, so was Sarah’s. The word Sarai, means “my princess,” implying that she owed her greatness to her status as Abraham’s wife. Henceforth she would be called only Sarah, which signifies that she is a “princess to all the nations of the world.” Prior to the covenant, Sarai’s personal majesty made her the princess of Abraham (and his country Aram). Now, however, she was princess to all mankind (ArtScroll Stone Edition Chumash, p. 75).
25:1-6 When YHVH restores, he really restores! Remember, even Abraham said, Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? (Genesis 17:17) However, now we see Abraham remarry after the death of Rebekah and produce six more sons by Keturah. Little is certain about Keturah, or her lineage. We do know that she is called Abraham’s concubine (1 Chr 1:32), thus suggesting that she may have been a servant and not of his family. (Although hard to accept, the rabbi’s suggest that she was actually Hagar – thus Ishmael participated in his burial.)
25:7-11 Abraham bequeathed all that he had to Isaac (sending away all the concubines) and died at the ripe old age of 175 years. It says, “.. he was gathered unto his people” – a common expression. Does this only mean he was buried by his family and with his family in the cave he purchased or is this, as some suggest, a reference to life after death. If you believe the latter (a reference to life after death), then recognize that Ishmael was also “gathered unto his people.” (v 17)
Both Isaac and Ishmael buried their father. However, there is no mention that the sons of Keturah attended (Does this imply a lesser son-ship?). After this, Isaac moved to dwell by the “well of the living (God) – La’hai-roi and was blessed by God. To me, this means that Isaac lived in communion with God as did his father Abraham.
Haftorah Reading
1 Kings 1:1-31
The connection between the two scripture portions are evidenced by the similarity of succession for both Abraham and David. While Abraham’s heir is apparent, David’s was not. This led to a monumental spiritual transition. As you may recall from previous teachings on the Zadok priesthood, at the time of David’s impending departure, there were two high priests Abiathar and Zadok. Abiathar aligned himself with the insurgent son Adonijah while Zadok was loyal to King David and his rightful heir of promise, Solomon. Abiathar was banished and Zadok became the only high priest whose spiritual progeny will have an exalted position in the millennial kingdom (Ezek 44:15).
However, as I read this Haftorah portion I kept asking what we were supposed to see from this as we too have been called “kings and priests” (Rev 1:6). How or why does someone who has faithfully served YHVH all his life suddenly go so wrong? Or more specifically how do great servants of the Lord go so wrong today? And then finally, how can we learn to avoid such pitfalls?
While Abiathar’s motives are not stated, I’m sure there are many possibilities. In my meditation of these questions I could only come up with three major possibilities: deception, loss of discernment, and/or a distancing relationship with God. While all three are interrelated and seem to follow the other, it doesn’t seem like any particular one would always be first. The point that I’m trying to make is this. We must always try to maintain our zeal for the Lord and His ways so that we can hear the leading of His Spirit. The enemy may deceive us through many avenues, but the first step would always seem to be a dropping of our defenses and turning a blind eye toward the things of God – especially in our weariness of the call or the times.
In this day of God’s “in your face grace” He is showing us our strongholds through our own mistakes, manifestations and words. This is the opportunity to get back on the path to glory and freedom in many areas of our lives. God forbid that we would not discern and oppose the grace of God, today. For as the scriptures say: And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. (Rom 13:11)
I Cor 15:50-57
Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord. (1 Corinthians 15:58)
Shabbat Shalom,
Randy
File: Chayei Sarah