Torah Reading: CHAYEY SARAH Gen. 23:1-25:18. Haftorah I Kings 1, 1-31




The parshah opens with LIFE -- the LIFE of Sarah -- even though it goes on to speak of her death, and later that of Abraham (Gen. 25:8). This is because it is the very limit that death puts upon life that makes every year of life and every day so precious. "Teach us to count our days" (Psalms 90:12). What gives true value to each day is not the material pleasures enjoyed or the wealth amassed but the eternal goodness attained through the mitzvot one accomplishes each day, each minute.



"And the years of the life of Sarah." (Gen. 23:1)


"And these are the days of the years of the life of Abraham that he lived." (ibid. 25:87).




"And the sons of Chet answered Abraham saying to him. No man among us would withhold his grave from you." (Gen. 23:5-6).


No one in the world is exempt from death. All Adam's children must pay the price of his sin by tasting death. Thus even the Canaanite children of Chet (who were later to prove bitter enemies of Abraham's descendants) were forced to take a share in the mourning for Sarah. ISH MIMENU -- "No man among us." The words imply an awareness that all mankind lives under the shadow of death (ARI).


Burial is one of several possible ways of removing the bodies of our dead from within our midst. Removal of the dead from the midst of the living serves the living, to whom the presence of a decomposing corpse is too offensive and humiliating a reminder of their own mortality. But dead bodies could be burned or disposed of otherwise: Why bury them?


The answer is that burial benefits the dead as well. "For you are dust and to the dust you will return" (Gen. 3:19). Burial brings KAPARA, atonement, to the dead person for the sins committed in this world through the body. Being lowered into the earth after a lifetime of proud living above it is the deepest humiliation. The concealment of the person's physical remains beneath the earth, where they decompose and are reabsorbed into the elements, signifies the concealment and atonement of his sins. Eventually everything is merged back into unity and even the sins are turned into merits.


An integral aspect of the honor accorded to the dead through burial is that the atonement is accomplished in a concealed manner, thereby covering and hiding the shame of the dead. "And he shall cover it in the earth" (Leviticus 17:13)


Adam himself was buried in the earth: according to tradition, Adam and Chawa were buried in the very Cave of Machpelah in which Abraham buried Sarah (Zohar VAYERA on the verse "And Abraham ran to the bull" Gen. 18:7). Burial of the dead is an integral part of the heritage of the children of Shem and Japheth -- their reward for the modesty they showed when they concealed their father Noah's nakedness after he became drunk (Gen. 9:21ff.). Rashi comments (ad loc.) that in the merit of this act, Shem earned for his children the modest body covering of the Tallit with its Tzitztis (fringes, Numbers 15:38), while Japheth earned burial for his descendants, the armies of Gog who are to be buried after falling in the war of Gog and Magog (Ezekiel 39:11). [Since Japheth earned burial for his descendants, how much more so did Shem! Significantly, it is customary to bury men in their Tallit.]




Abraham found it sufficient to live in tents for his whole life -- he was fully aware that he was but a "visitor and a resident" (Gen. 23:4) on this earth. Only when Sarah died did Abraham find it necessary to acquire permanent accommodation -- a final resting place for the body while the soul goes on to the life eternal. Thus Abraham teaches us that our most important acquisitions in this world are not the material houses on which most people lavish so much money and effort for their temporary stay here. Rather, our truest acquisitions are those that will truly serve us in the eternal life. Buying a burial plot is a SEGULAH for long life!


Abraham's acquisition of the Field and the cave of Machpelah from Ephron the Hittite is the first case of the acquisition of land in the Torah. [Chawa "acquired" a child, Cain, naming him after the acquisition: "I have acquired (KANISI) a man with Yahweh", Gen. 4:1]. Fundamental lessons about KINYAN, acquisition or ownership, are derived from the account in our parshah of Abraham's purchase of land from Ephron, the classic example of how business dealings between the Children of Noah are to be characterized by the rule of law and integrity in accordance with the Seventh Universal Law. The negotiations and the transaction were carried out with perfect "transparency". The ears of the Children of Chet heard everything and their eyes saw it all (Gen. 23 vv. 10, 13; 18 etc.) Abraham did not ask for any bargains and he did not receive any. He paid the full price with silver. [Money is soul: people put their very soul into the acquisition of the liquid asset known as KESEF. KESEF is soul, for soul is desire: KISUFIN.]


Earlier in the story of Abraham, when Malkitzedek (= Shem) king of Shalem (=Jerusalem) had come out to greet him after he rescued Lot from the Four Kings [Parshas LECH LECHA], Malkitzedek blessed Abraham in the name of " the Supreme Yahweh, OWNER of Heaven and Earth" (Gen. 14:19). Abraham swore by the same Yahweh -- "owner of Heaven and Earth (ibid. 22).


Only when man acknowledges that Yahweh owns everything can man be said to own anything -- "for if you lack DA'AS (knowledge), what have you acquired?" [KINYAH requires DAAS.] Everything belongs to Yahweh: "The earth is the Lord's and all its fullness" (Psalms 24:1). When man understands this and blesses Yahweh before he takes anything from this world, then Yahweh brings man to his true glory. Yahweh gives the world to man and allows him to own it: "And He has given the earth to the children of Adam" (ibid. 115:16).


Although Ephron had been the titular owner of the land, it had meant nothing to him -- it was dark and concealed -- because he did not possess this knowledge. Since Abraham had the knowledge, when he purchased the land it became truly his and associated with his name for ever: "And the field of Ephron stood." -- ("It had TEKUMAH, an upstanding" -- Rashi) -- ". to Abraham as an ACQUISITION" (Gen. 23:17-18).




Everyone knows that Yahweh rules over the heavens -- even the nearest star is way beyond man's reach. What is concealed from many people is that Yahweh rules over the earth and over every detail of what happens here. This was what Abraham came into the world to teach.


Rashi tells us (commenting on why Abraham, speaking to Eliezer, invoked "Yahweh, the Elohim of the heavens" but did not mention "and of earth" -- Gen. 24:7): "Abraham told Eliezer that now He is Elohim 'of the heavens AND the earth' because I have made this phrase habitual on people's lips. But when He took me from the house of my father, He was Elohim of the heavens' but not Elohim of the earth' because people in the world did not recognize Him and His name was not familiar on the earth".


Abraham's could not allow his work to end with him. It was an integral part of his mission to have a worthy successor who would in turn have a worthy successor to ensure that the knowledge of Yahweh would never again be hidden from the world.


As a "Prince of Yahweh" (Gen. 23:6) and lea of the progeny of Shem, Abraham could not but be discriminating about the family that would provide the appropriate wife for his son and successor. Contrary to the widely held fallacy that people of any and every family and national backgrounds are all "equal", Abraham was unwilling to make a family alliance with any other than his own family back in Padan Aram. This was where they had stayed when Abraham went on his journey of destiny to the Land of Canaan.


Abraham was unwilling to make a family alliance with the Canaanites, for Canaan, son of Ham, was under the curse of Noah. On the other hand, Abraham could not allow his son Isaac to return to Padan Aram even for the sake of being married. This would have undermined the whole purpose of Abraham's departure from that "Old World". Padan Aram (with its high priest, Laban = Balaam, brain of all the forces of evil, the KELIPOS) was the old World of Devastation (OLAM HATOHU, Breaking of the Vessels), whereas Abraham had gone to turn the Land of Canaan in to the Land of ISRAEL (Yeshurun, Kosher) in order to create OLAM HATIKUN, the world of repair and healing.


Accordingly Abraham sent his servant Eliezer to Padan Aram to redeem the spark of TIKUN -- Rebecca -- from the World of Devastation, Padan Aram, a place characterized by DECEPTION.




It is significant that Eliezer is the one sent on this mission. Eliezer, son of Nimrod, son of Kush, eldest son of the accursed Ham) was himself an example of a rescued spark. By attaching himself to Abraham, Eliezer himself became "blessed" -- Laban greets him as "Blessed of Yahweh" (Gen. 24"31).


The Torah devotes gives much space to the account of Eliezers journey to Padan Aram because witnessing closely Abraham's devoted servant in action, we learn deep lessons about Abraham and his mission in the world.


Eliezer goes first to the well, because, as "that Damascan" (Gen. 15:2) -- DAMASEK -- Eliezer's task was to be "Doleh u-MaSHKeh miToras Rabo", drawing and giving out to drink from the waters of the Torah of his master: "Ho, everyone that is thirsty, come for water!" (Isaiah 55:1).


The first thing Eliezer does at the well is to pray to Yahweh for help. He asks Yahweh to make events happen in a way that will enable the kindness of Abraham to be handed down to future generations. Eliezers request to Yahweh to make events happen this way is founded upon the belief -- received from Abraham -- that He is "Elohim of earth" and not only "Elohim in heaven." Yahweh is in complete control of what "happens" on earth, down to the last detail. It is no "coincidence" that Rebecca steps out to "draw water from the well" just as Eliezer completes his prayer.


The test Eliezer devises for the candidate suited to marry Isaac and bring Abraham's kindness to the world is a test of CHARACTER. What counts is not what people say (like Ephron, who said a lot but did hardly anything.) What counts is what they actually DO.


Rebecca does MORE than Eliezer asks her. Not only does she want to give him to drink. She wants to perform kindness, GOMEL Chessed, to the very camels, GAMALIM. She has the expansive quality of CHESSED characteristic of the true family of Abraham: she was fitted for the role of consort to the new Prince of Yahweh.


The loss of one member of the family, Sarah, who went into the grave, HaKeVeR, opens the way for the entry of a new member to build the family: RiVKaH. The death of the old generation and their descent into HaKeVeR turns out to be HaBoKeR, a new morning, a new day!




Rebecca's first sight of Isaac was when "Isaac went out to meditate in the field towards the evening" (Gen. 24:63). This was the field of submission, the site where Isaac had been bound on Mount Moriah. Isaac turned his submission into a daily devotion: the devotion of set prayer and meditation.


Prayer is where we make Him "Elohim of the earth", involving Him in all our daily affairs and activities and shining His light into the innermost depths of our hearts.


At first, attachment to Yahweh is like a high mountain. To scale the mountain, we must discipline ourselves like oxen to plough daily and turn the mountain into a cultivated field. This is the work of Isaac. Finally we come to the stage where spirituality is part of our lives and comes into our very homes, houses, domestic and family affairs (see Likutey Moharan I:10).