Although the name of this week’s
Parasha means “Sarah’s Life,” it is
actually her death and burial which the opening verses describe. At this point
Avraham is looking to purchase a burial plot for his deceased wife and for his family.
He has his eye set on a particular site in Kiryat Arba, opposite Mamre “which
is Chevron” (23:19). In order to strike the real estate deal, Avraham seeks out
Efron (Ephron), who is the owner of a cave called Machpela. “Machpela” stems from the
root k.f.l (kaf, fey, lamed – the consonant sounds ch and k are often
designated by the same letter, kaf or chaf), which means “double.” The
name itself is not specifically explained, but it must have been given to this
cave because it would have contained more than one chamber (thus making it
especially suitable for burial purposes).* Efron’s name, quite appropriately, is derived
from the root “ah’far”
(a.f.r. ayin, fey, resh) meaning “dust
of the ground.” It is the same dust that is mentioned in B’resheet (Genesis)
3:19: “For dust you are and to dust you shall return,” the famous words that
were pronounced over Adam after he had succumbed to temptation. “Ah’far” is
also the term YHVH uses when He makes His promises to the Patriarchs concerning
the multiplicity of their seed (Gen. 13:16; 28:14). The combination of dust (in Efron’s name) and duplicity (in the name of
the burial cave) points to this very
promise, in spite of
the themes of death and burial and?in?their?very?presence.
Avraham pays in full (23:16) for his acquisition, as did his grandson Ya’acov when he purchased a field in the town ofSh’chem
(Shechem, in Gen. 33:19), and likewise David, generations later, when he bought
Ornan’s (Araunah) threshing floor in Yerushalayim (2nd Sam. 24:24, upon which
the Temple Temple Mount
are some of the three most contested spots in the land of Israel
The payment that Avraham made was in hard cash: 400 shekels of silver. The three consonants that form the root for “shekel,” sh.k.l (shin, kof, lamed) also form the verb “to weigh.” Thus, the price paid for the plot was made up of 400 equal units of approximately one half ounce each. All in all Avraham paid about 200 “weighted” ounces, or12 pounds , of silver. The
name “Chevron”
is made up of the root ch.v.r. (chaf, vet, resh), which is shared by the
following: “to tie,
bind, join, unite, friend, and company.”
Although in the course of its long history this town has not seen much unity
and friendship (it served as David's capital during his seven-year rule over
the house of Yehuda-Judah, before he united all of Israel
Chapter 24 highlights Avraham’s senior servant, who “ruled over all his possessions” (v. 2). The servant is described as a “moshel” (one of the words for “ruler”). “Moshel” has the same root (m.sh.l, mem, shin, lamed) as: “proverb, parable, example, to be like, resemble and comparable.” In Tehilim (Psalms) 28:1 the writer cries: “I have become like – “nimshalti” - those who go down to the pit.” The parable in Yechez’kel (Ezekiel) 12:22 is called a “mashal.” In Shmuel Alef (1st Samuel) 10:12 Shaul (Saul) is made a public example of (as a prophet), with the use of “mashal.” The people of Israel likewise became a none-too-positive example among the nations; or an object lesson, such as described in Yirmiyah (Jeremiah) 24:9 where they are called: “a reproach and a proverb… in all places whither I shall drive them” (italics added). There are many more examples of the usage of the verb and noun emanating from m.sh.l, but how is this connected?to?the?elderly?servant?
The servant, as a representative of Avraham, carries out the duties that are delegated to him. As such, he strives to serve by approaching his assignments in the same manner as his master would have done. This is the format, if you will, for the conduct of a true Godly ruler, or leader, who takes his orders from above, endeavoring to carry them out like his Master, thus becoming a representative ‘sample,’ a “mashal” or a likeness of the One whom he follows. The Elohim of Israel said: “he who rules over (“moshel”) men, by ruling (“moshel”) in the fear of YHVH, will shine as the light of the sun in the morning….” (2nd Sam. 23:3, 4). One such ruler was Yoseph, whose trials and tests were the purifying work of “the Word of YHVH.” Once he was “conformed” to this Word, he was appointed a “ruler" [moshel] over all of the king’s possessions” (Ps. 105:18-21). “What is man…” in the eyes of his Creator? In Tehilim (Psalms) 8:6 it says, “You have made him to rule,” being the verb “tam’shile’hu,” which may be read also as, “you have made him like…”, or, “you have made of him a proverbial example.” This, then, points to a representational form of rule, or leadership. Avraham's servant certainly displays this characteristic of conforming to his master, so much so that his master’s Elohim becomes his! Yeshua’s words attest to the fact that he too operated by this principle: “I tell you the truth, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does” (Yochanan - John - 5:19).
Avraham’s representative is instructed to perform a mission, but is not told how to carry it out. He chooses to present a 'fleece' to "YHVH, the Elohim of my master Avraham" (24:12). The fleece and its fulfiment have to do with water, or the means of obtaining that commodity which is so precious in this part of the world. Hence we find here “well” (v. 11), “spring (or source, v.13), and trough” (v. 20). The first two are “be'er” and “ayin,” and the last one is “shoket” (from the verb “le'ha'shkot” - "to give a drink"). “Ayin” is also the word used for “eye.” Although the experts see no direct link between “spring” (or “source”) and “eye,” Yeshua refers to the latter as a type of a source when He says in Matthew 6:22: “The eye is the lamp of the body; so then if your eye is clear, your whole body will be full of light.” The root of “be'er” (“well”) is identical to the root “ba'er” (b.a.r, bet, alef, resh), which means to “expound or clarify,” as it appears in Dvarim (Deuteronomy) 1:5; 27:8, and in Chavakook (Habakkuk) 2:2 (where "make it plain" should read "clarify" or "expound"). And thus it is the episode by the well which makes the results of his mission clear to the inquiring servant, as he is "gazing at her [the girl] in silence [and wondering]… whether YHVH had made his journey successful or not" (24:21). However, he need not?wonder?for?long…
"Success" is “hatzlacha,” from the root tz.l.ch. (tzadi, lamed, chet), which also means to "prosper," and is used a number of times in this Parasha. The primary root, tz.l.ch, means to “advance, or cross" (such as in 2nd Sam. 19:17), and thus for the “coming of the Spirit” (see Judges 14:6). Whenever it is used to mean "success," the verb appears in the active causative form, rendering it: “to cause to advance." These, the verb and noun, teach us therefore that prosperity and success may be obtained only with the help of an ‘external force,’ just as is exemplified here by the servant who is completely dependent on YHVH to “cause him to advance.” The servant's awareness of this fact is also expressed by his prayer in 24:12: "O YHVH Elohim of my master Abraham, please give me success this day, and show kindness to my master Abraham." In this instance the root tz.l.ch, for "success," does not show up at all. The literal wording for "give me success" is just "to bring about" - “hakreh,” literally, “cause to happen.” “Happening, occurrence, incident” are “mikreh” in Hebrew, but Avraham’s servant, being cognizant of the fact that the Elohim of his master is in control of life’s supposed random happenstances, relies on Him to put together the ‘natural’ circumstances in such a way, so as to make clear His?choice?of?the?sought-for?bride.
The chain of the desired events that were brought about starts by the appearance of a young maiden named Rivka (Rebecca, 24:15). Her rather curious name originates from the root letters r. v/b. k. (resh, vet/bet, kof), which are also the root letters of “marbek,” that is, “stall,” itself stemming from an Aramaic word meaning "to tie down" (animals). “Marbek” is always used in connection with fatted calves (ref. 1st Sam. 28:24; Jer. 46:21; Amos 6:4; Mal. 4:2). Rivka's name points without question to the importance her family attached to their possessions. By naming her thus they were also expressing hopes regarding their livestock.
Upon her departure, Rivka's family blesses her saying "...Our sister, you will become [multiply into] thousands of ten thousands, and your seed shall possess the gate of their enemies" (Gen. 24:60). This blessing is being uttered by Rivka’s family members without being aware that a similar blessing, about the seed possessing the gate of those who hate them, was also pronounced by YHVH's angel over Avraham, upon the latter's willingness to offer up Yitzchak (Gen. 22:17). It is quite likely that Avraham’s servant was informed about this blessing. Now, hearing it again in these present circumstances, the "success" of his assignment was being confirmed?to?him?yet?again.
“Gate” is “sha'ar” in Hebrew (sh.a.r, shin, ayin, resh). Because much of the administration, justice, and business used to take place by the city gate, he who possessed the gate also had charge over the entire city (or area). "The gate of the enemy" denotes, therefore, the enemy's area of control and dominion. Earlier on in our Parasha, “gate” has been referred to in Avraham’s business transaction: “And Ephron the Hittite answered Abraham in the ears of the sons of Heth, of all that went in at the gate of his city, saying…” “The field of Ephron was certified… to Abraham for a possession in the presence of the sons of Heth, before all that went in at the gate of his city” (23:10, 18, italics added). These transactions by the "gate" have lent that word yet other meanings: "measure," "calculate," or "recon," as we shall see in next week's Parasha (Gen. 26:12), where the term used is "one hundred times/fold/over,” and in Hebrew “she’arim” (plural for “gate”)".
In Rivka's blessing, in addition to the themes of dominion and power, mention is made of "tens of thousands," “alfei revava” (24:60).” “Revava” is tens of thousand whereas one “thousand” is “elef.” “Elef” (a.l.f., alef, lamed, fey), with a slight modification, may become the name of the first letter of the Hebrew alphabet, “alef,” lending it a place of prominance, and by implication pointing also to great numerical value. “Aluf” is "chief," but at times also means “a companion.” A large group, "companions" proverbially, make up the number one thousand. “R'vava” is one of the words stemming from the very common root of r.v/b. (resh, vet/bet) meaning "much, great and chief." In the next Parasha we will meet "the greater (who will serve the younger)" which will be designated?by?“rav”?(Gen.?25:23).
The Parasha ends in the same way it had begun: burials are the order of the day. First Avraham dies…"in a ripe old age, an old man satisfied…” (25:8). "Ripe" or “full” here is “saveh'ah,” which is also "satisfied", (of the root s.v.a, or sh.v.a), a word we examined last week when we looked at the figure “seven” and “oath.” Avraham, too, is buried in theCave
of Machpela
Multiplicity in various forms, leadership, prosperity, dominion and greatness are some of the terms we encountered in this Parasha, whose main narrative is "sandwiched" in between deaths and burials. These deaths, however, seem to magnify all the more the blessings granted to the progeny left behind, accentuating the abundance of life for which it (the progeny) are destined.
Avraham pays in full (23:16) for his acquisition, as did his grandson Ya’acov when he purchased a field in the town of
The payment that Avraham made was in hard cash: 400 shekels of silver. The three consonants that form the root for “shekel,” sh.k.l (shin, kof, lamed) also form the verb “to weigh.” Thus, the price paid for the plot was made up of 400 equal units of approximately one half ounce each. All in all Avraham paid about 200 “weighted” ounces, or
Chapter 24 highlights Avraham’s senior servant, who “ruled over all his possessions” (v. 2). The servant is described as a “moshel” (one of the words for “ruler”). “Moshel” has the same root (m.sh.l, mem, shin, lamed) as: “proverb, parable, example, to be like, resemble and comparable.” In Tehilim (Psalms) 28:1 the writer cries: “I have become like – “nimshalti” - those who go down to the pit.” The parable in Yechez’kel (Ezekiel) 12:22 is called a “mashal.” In Shmuel Alef (1st Samuel) 10:12 Shaul (Saul) is made a public example of (as a prophet), with the use of “mashal.” The people of Israel likewise became a none-too-positive example among the nations; or an object lesson, such as described in Yirmiyah (Jeremiah) 24:9 where they are called: “a reproach and a proverb… in all places whither I shall drive them” (italics added). There are many more examples of the usage of the verb and noun emanating from m.sh.l, but how is this connected?to?the?elderly?servant?
The servant, as a representative of Avraham, carries out the duties that are delegated to him. As such, he strives to serve by approaching his assignments in the same manner as his master would have done. This is the format, if you will, for the conduct of a true Godly ruler, or leader, who takes his orders from above, endeavoring to carry them out like his Master, thus becoming a representative ‘sample,’ a “mashal” or a likeness of the One whom he follows. The Elohim of Israel said: “he who rules over (“moshel”) men, by ruling (“moshel”) in the fear of YHVH, will shine as the light of the sun in the morning….” (2nd Sam. 23:3, 4). One such ruler was Yoseph, whose trials and tests were the purifying work of “the Word of YHVH.” Once he was “conformed” to this Word, he was appointed a “ruler" [moshel] over all of the king’s possessions” (Ps. 105:18-21). “What is man…” in the eyes of his Creator? In Tehilim (Psalms) 8:6 it says, “You have made him to rule,” being the verb “tam’shile’hu,” which may be read also as, “you have made him like…”, or, “you have made of him a proverbial example.” This, then, points to a representational form of rule, or leadership. Avraham's servant certainly displays this characteristic of conforming to his master, so much so that his master’s Elohim becomes his! Yeshua’s words attest to the fact that he too operated by this principle: “I tell you the truth, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does” (Yochanan - John - 5:19).
Avraham’s representative is instructed to perform a mission, but is not told how to carry it out. He chooses to present a 'fleece' to "YHVH, the Elohim of my master Avraham" (24:12). The fleece and its fulfiment have to do with water, or the means of obtaining that commodity which is so precious in this part of the world. Hence we find here “well” (v. 11), “spring (or source, v.13), and trough” (v. 20). The first two are “be'er” and “ayin,” and the last one is “shoket” (from the verb “le'ha'shkot” - "to give a drink"). “Ayin” is also the word used for “eye.” Although the experts see no direct link between “spring” (or “source”) and “eye,” Yeshua refers to the latter as a type of a source when He says in Matthew 6:22: “The eye is the lamp of the body; so then if your eye is clear, your whole body will be full of light.” The root of “be'er” (“well”) is identical to the root “ba'er” (b.a.r, bet, alef, resh), which means to “expound or clarify,” as it appears in Dvarim (Deuteronomy) 1:5; 27:8, and in Chavakook (Habakkuk) 2:2 (where "make it plain" should read "clarify" or "expound"). And thus it is the episode by the well which makes the results of his mission clear to the inquiring servant, as he is "gazing at her [the girl] in silence [and wondering]… whether YHVH had made his journey successful or not" (24:21). However, he need not?wonder?for?long…
"Success" is “hatzlacha,” from the root tz.l.ch. (tzadi, lamed, chet), which also means to "prosper," and is used a number of times in this Parasha. The primary root, tz.l.ch, means to “advance, or cross" (such as in 2nd Sam. 19:17), and thus for the “coming of the Spirit” (see Judges 14:6). Whenever it is used to mean "success," the verb appears in the active causative form, rendering it: “to cause to advance." These, the verb and noun, teach us therefore that prosperity and success may be obtained only with the help of an ‘external force,’ just as is exemplified here by the servant who is completely dependent on YHVH to “cause him to advance.” The servant's awareness of this fact is also expressed by his prayer in 24:12: "O YHVH Elohim of my master Abraham, please give me success this day, and show kindness to my master Abraham." In this instance the root tz.l.ch, for "success," does not show up at all. The literal wording for "give me success" is just "to bring about" - “hakreh,” literally, “cause to happen.” “Happening, occurrence, incident” are “mikreh” in Hebrew, but Avraham’s servant, being cognizant of the fact that the Elohim of his master is in control of life’s supposed random happenstances, relies on Him to put together the ‘natural’ circumstances in such a way, so as to make clear His?choice?of?the?sought-for?bride.
The chain of the desired events that were brought about starts by the appearance of a young maiden named Rivka (Rebecca, 24:15). Her rather curious name originates from the root letters r. v/b. k. (resh, vet/bet, kof), which are also the root letters of “marbek,” that is, “stall,” itself stemming from an Aramaic word meaning "to tie down" (animals). “Marbek” is always used in connection with fatted calves (ref. 1st Sam. 28:24; Jer. 46:21; Amos 6:4; Mal. 4:2). Rivka's name points without question to the importance her family attached to their possessions. By naming her thus they were also expressing hopes regarding their livestock.
Upon her departure, Rivka's family blesses her saying "...Our sister, you will become [multiply into] thousands of ten thousands, and your seed shall possess the gate of their enemies" (Gen. 24:60). This blessing is being uttered by Rivka’s family members without being aware that a similar blessing, about the seed possessing the gate of those who hate them, was also pronounced by YHVH's angel over Avraham, upon the latter's willingness to offer up Yitzchak (Gen. 22:17). It is quite likely that Avraham’s servant was informed about this blessing. Now, hearing it again in these present circumstances, the "success" of his assignment was being confirmed?to?him?yet?again.
“Gate” is “sha'ar” in Hebrew (sh.a.r, shin, ayin, resh). Because much of the administration, justice, and business used to take place by the city gate, he who possessed the gate also had charge over the entire city (or area). "The gate of the enemy" denotes, therefore, the enemy's area of control and dominion. Earlier on in our Parasha, “gate” has been referred to in Avraham’s business transaction: “And Ephron the Hittite answered Abraham in the ears of the sons of Heth, of all that went in at the gate of his city, saying…” “The field of Ephron was certified… to Abraham for a possession in the presence of the sons of Heth, before all that went in at the gate of his city” (23:10, 18, italics added). These transactions by the "gate" have lent that word yet other meanings: "measure," "calculate," or "recon," as we shall see in next week's Parasha (Gen. 26:12), where the term used is "one hundred times/fold/over,” and in Hebrew “she’arim” (plural for “gate”)".
In Rivka's blessing, in addition to the themes of dominion and power, mention is made of "tens of thousands," “alfei revava” (24:60).” “Revava” is tens of thousand whereas one “thousand” is “elef.” “Elef” (a.l.f., alef, lamed, fey), with a slight modification, may become the name of the first letter of the Hebrew alphabet, “alef,” lending it a place of prominance, and by implication pointing also to great numerical value. “Aluf” is "chief," but at times also means “a companion.” A large group, "companions" proverbially, make up the number one thousand. “R'vava” is one of the words stemming from the very common root of r.v/b. (resh, vet/bet) meaning "much, great and chief." In the next Parasha we will meet "the greater (who will serve the younger)" which will be designated?by?“rav”?(Gen.?25:23).
The Parasha ends in the same way it had begun: burials are the order of the day. First Avraham dies…"in a ripe old age, an old man satisfied…” (25:8). "Ripe" or “full” here is “saveh'ah,” which is also "satisfied", (of the root s.v.a, or sh.v.a), a word we examined last week when we looked at the figure “seven” and “oath.” Avraham, too, is buried in the
Multiplicity in various forms, leadership, prosperity, dominion and greatness are some of the terms we encountered in this Parasha, whose main narrative is "sandwiched" in between deaths and burials. These deaths, however, seem to magnify all the more the blessings granted to the progeny left behind, accentuating the abundance of life for which it (the progeny) are destined.
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