Beth Elohim Messianic Synagogue
Parashah #5: Chayei Sarah B’resheit (Genesis) 23:1-25:18
Haftarah: M’lakhim Alef (1 Kings) 1:1-31
B’rit Chadashah: Matthew 8:19-22
A dominant theme in this week’s parashah is how Avraham organized his life in preparation for the next generation. Throughout this parashah, we learn how to grieve the loss of a loved one, how to counterbalance unethical business practices by others with honor and respect, and how we must trust G-d’s plan for his people even when it doesn’t seem to make sense.
There are several learning opportunities in chapter 23. The first describes how Avraham grieved for Sarah. The brevity of life in the scheme of G-d’s universe is sometimes shocking. I spoke with a man some years ago about assisting me with some of my financial affairs as I worked on preparing my estate plan. He told me that he was not well-versed in such things because he did not like to think about planning for his death. As I pondered his response, I thought it sad that this man was not able to look beyond his imminent death as part of the circle of life and instead consider his possible legacy. For the believer, a life that evolves into one focused on learning and living G-d’s Torah is the best legacy one may leave for the next generation. Just as the lives of the patriarchs and other individual are recorded reflecting a process of growth in their relationship with G-d including how they made provision for perpetuating G-d’s instructions through their progeny and life choices, we must keep this objective/goal before us. Glorifying G-d by following His Torah and making His Name known throughout the nations is our objective in life (Ecc. 12:9-14).
Another learning opportunity is presented as we examine how Avraham coped with Sarah’s death. Avraham expressed his sorrow and grief through mourning and weeping (vv.1-2). He did not withdraw from society or his responsibilities for obtaining a proper burial site which would set the stage for ownership of the Land G-d promised Avraham and his descendants. His declaration that he was a stranger and a foreigner among the Hittites was a profound prophetic statement that reflects our transient stay on this earth with a hope of a permanent residency in heaven granted by Yahshua at the resurrection of the saints (Heb. 11:8-10; Rev. 20).
Avraham stood up and walked away from Sarah as he negotiated for a place to properly bury her. He continued a life of testimony to G-d’s mercy, provision, grace, and the power of G-d’s peace that surpasses our human understanding (Phil. 4:7).
Reverting back to Sarah’s life for a moment, we need to address her legacy. She demonstrated a willingness to stand by Avraham when he asked her to conceal her identity before Pharaoh. Her jealousy and hard-heartedness toward Hagar and Ishmael were qualities that show us that there was still some spiritual maturity that was needed. Her reactions were human but knowing we need to internalize and behave knowing that we can overcome soulish behaviors. But G-d still used the situation, giving Avraham peace about it and instructing him to follow Sarah’s council. This is a perfect example of G-d’s grace and the fact that His plans will come to pass no matter how we may interfere.
Sarah is also described as a woman of faith (Heb. 11:11): “Through faith also Sarah herself received the strength to conceive seed and was delivered of a child when she was past age, because she judged him faithful who had promised.” Consider how she experienced a change of heart from when she initially laughed
Gen. 17:17; 18:12). G-d understands our human frailties and where we need more “work.” And so, we are refined (Malachi 3:3; Job 23:10; Prov. 17:3;1 Pet. 1:7).
Moving on to the purchase of a proper burial place for Sarah, we learn the importance of learning to discern and respond in a way that honors G-d. Avraham’s attributes of hospitality and generosity are once again demonstrated in this scenario.
We know that Avraham was aware that Ephron overcharged him for the burial plot. Four hundred shekels was an outrageous price. The custom of the day was to ask twice the fair market value, expecting that the buyer would then make a counteroffer for half the stated price. Yet Avraham did not argue. Instead, he insisted on paying the asking price. His generosity did not lie in the amount of money he paid. It was the attitude, essentially heaping coals on the heads of his enemies. While the Hittites in this scenario were not physically attacking Avraham, Ephron’s agenda was covertly hostile. By paying the asking price, Avraham essentially heaped coals of fire upon their heads, an expression that indicates overcoming evil with good, offering generosity where bitterness might be expected (Rom. 12:19-21). The broader teaching of burning coals encourages merciful, kind, hospitable actions, trusting that our enemies may be convicted or remorseful and repent of their unethical attitudes or unbiblical actions.
Avraham’s generosity stemmed from his attitude about money. He did not lament making the expensive purchase for Sarah’s burial plot. He saw money as a tool provided by G-d to be used to purchase something that was necessary as part of his life’s journey, not a possession obtained by his own efforts.
If we comprehend and adopt a biblical perspective of money and other resources as did Avraham, we will become more capable of negotiating economic challenges that face us throughout our lives. As previously discussed, Avraham planned for the perpetuation of G-d’s instructions by his life and through his progeny. Money (and everything else) is G-d’s gift to be used to live according to his Torah. There is a joy and peace for those who trust G-d for all their needs that is not possible for those who see money and possessions as personal accomplishments independent of G-d’s kindness and mercy. Avraham learned that G-d is in control even when we cannot “see” Him and He provides all that is needed in the life of a believer. Avraham’s hospitality, compassion, generosity, trust and faith in the One True G-d, and the son of promise were his legacy to all nations. What will we leave behind?
Haftarah: M’lakhim Alef (1 Kings) 1:1-31
This week’s haftarah describes King David in his elder years, echoing this week’s Torah reading, which mentions that “Abraham was old, advanced in days.”
King David was old in this narrative. As we age, we lose the insulation provided by fat in some areas of our bodies. David was no exception, and this lack of insulation caused him to be perpetually cold. A young maiden, Abishag of Shunam, was recruited to serve and provide warmth for the elderly monarch.
Seeing his father advancing in age, Adoniahu, one of King David’s sons, seized the opportunity to prepare the ground for his ascension to his father’s throne upon the latter’s passing — despite King David’s express wishes that his son Solomon succeed him. Adonaihu recruited two influential individuals — the High Priest and the commander of David’s armies — both of whom had fallen out of David’s good graces, to champion his cause. He arranged to be transported in a chariot with fifty people running before him and invited a number of his sympathizers to a festive party where he publicized his royal ambitions.
The prophet Nathan encouraged Bat Sheva, mother of Solomon, to approach King David and plead with him to reaffirm his choice of Solomon as his successor. This she did, mentioning Adoniahu’s recent actions of which the king had been unaware. Nathan later joined the Bat Sheva and the king to express support for Bat Sheva’s request. King David acceded to their request: “Indeed,” he told Bat Sheva, “as I swore to you by the Lord God of Israel saying, ‘Surely Solomon, your son, shall reign after me and he shall sit on my throne in my stead,’ surely, so will I swear this day.”
B’rit Chadashah: Focus on Mattityahu (Matthew) 8:19-22
“A Torah-teacher approached and said to him (Yahshua), ‘Rabbi, I will follow you wherever you go.’ Yahshua said to him, ‘The foxes have holes, and the birds flying about have nests, but the Son of Man has no home of his own.’ Another of the disciples said to him, ‘Sir, first let me go and bury my father.’ But Yahshua replied,’ Follow me, and let the dead bury their own dead.”
Son of Man: One of the titles of the Messiah based on Daniel 7:13-14, where the text has “bar-enosh” (Aramaic). “Bar-enosh,” like Hebrew ben adam, can also mean “son of man,” “typical man,” “one schooled to be a man,” or simply “man.” both heaven and on earth to be a man. Yahshua refers to himself by this title frequently, stressing his full identification with the human condition (Rom.5:12-21, 8:3-39; 1 Cor.15:21-49; Phil. 2:5-11.
In verses 21-22 we learn that IF we consider ourselves true followers, talmidim, disciples of Yahshua and lovers of G-d, we must rearrange our priorities. This disciple’s father had not yet died. This son wanted to return to the comfort of his current existence and remain home until his father died. It was only after he gained his inheritance that he might consider following Yahshua. On this and other excuses read Luke 9:57-62.
Yahshua explicitly refers to those who choose the existence in this world over serving G-d/Yahshua as “the dead.” Let the spiritually dead, those concerned with the benefits of this world, including inheritances, remain with each other in life and eventually bury their own physically dead. The true disciple must get his/her priorities straight. G-d calls himself a jealous G-d (Ex. 25; Deut. 4:24; 6:15; Josh. 24:19; Matt. 10:37-9) who will not take a second seat to anyone or anything.
Shabbat Shalom,
Rabbi Tamah Davis-Hart