Chayei Sarah “Sarah’s Life”

3 November 2007 / 22 Cheshvan 5768

*-  KEREN HANNAH PRYOR -

Readings: Genesis/B’reisheet 23:1 – 25:18; 1 Kings 1:1-31; Philippians 2:5-11

The parasha opens with an unusual breakdown of Sarah’s life: 100 years, 20 years and 7 years. In reverse this represents three phases of life – childhood, young adulthood and elderly maturity. According to the Sages, Sarah carried the beauty of her childhood into young womanhood and she retained the modest innocence of a woman of twenty all the days of her life. They propose that true modesty and innocence is achieved when one has struggled with the sensuality and passion of youth and has emerged victorious, having gained control over it. 

The Life of Sarah

Although the context of the portion is Sarah’s death and burial, her life is referred to twice in the first verse. When Abraham’s death is mentioned later, we read: “The days of Abraham’s life, which he lived” (25:7). This seems to highlight the fact that the couple truly lived their lives fully – both physically and spiritually. Their lives were filled with the highest purpose and most noble of goals: to share their knowledge of God and His ways with others and to practice chessed, deeds of loving-kindness, at every op portunity. Each of their days was devoted to serving God in righteousness. As a result, their days counted for eternity. They truly ‘lived’ and their deeds left an imprint on generations to come.

We read the account of Abraham’s purchase of a piece of land in Canaan from Ephron the Hittite, which included a cave for burial and the surrounding field. There is only one other account of the legal purchase of land in the Scriptures – Jeremiah’s purchase of a field (Jeremiah 32:6ff). Abraham’s transaction is prior to the beginning of Israel ’s nationhood and Jeremiah’s occurs just before the Babylonian exile. Both are God-inspired acts of faith.

A Wife for Isaac

In another act of faith, Abraham sends his trusted and faithful servant to find a wife for his son, Isaac. In an account filled with names, the man he entrusts with this highly important mission is not named. Although he is of high standing and responsibility in Abraham’s household, he introduces himself and is referred to as “Abraham’s servant.” This is an indication of the character and the true humility of the man. It also indicates how far those in Abraham’s household of faith have come from the self-centered generation of the Tower of Babel who desired only to “make a name” for themselves. (Genesis 11:4)

Abraham is adamant on two issues: first that Isaac is not to marry a Canaanite woman (24:3) but rather one from his own family, and second, that Isaac himself must remain in the land God had promised to Abraham and his offspring (24:7). We are given a hint at God’s hand in this marriage at the end of last week’s parasha. Some time after the intense challenge of the binding of Isaac, it is recorded that Abraham was informed that his brother Nahor’s wife, Milcah, had borne him eight sons. The youngest son, Bethuel, had become the father of Rebekah ( 22:23 ). Rivkah, her name in Hebrew, is the only girl listed amongst Nahor’s children and grandchildren, indicating that she has a significant role to play in God’s purposes in the unfolding narrative of His chosen people.

When Abraham’s servant arrives at his destination, he rests his camels near a well outside the town. It is near evening and the women soon will be coming to draw water. He knows he cannot rely on his own judgment in this vital search and he offers a fervent prayer for success to the LORD, the God of Abraham (24:12). He also petitions God to show chessed, lovingkindness, to his master. We glean from the biblical text that since the ultimate test of God’s command to sacrifice his beloved son and the subsequent death of Sarah, the light in both Abraham and Isaac’s lives has dimmed. The one who was renowned for his chessed, Abraham, is now in need of the chessed of God.

Quick to Serve

Abraham’s servant also prays that he will be given a specific sign of God’s choice of a wife for Isaac. When he asks for a drink of water, the maiden will reply, “Drink, and I’ll water your camels too” (24:14). How instant God is to answer the prayer of a fervent, unselfish heart! The next verse reads: “Before he had finished praying, Rivkah came out with her jar on her shoulder.” We are t old that she was very beautiful and a virgin, but the test of her character remained. The account that follows contains encouraging echoes of the character and spirit of our father Abraham: she is quick to serve.

The servant hurries to meet her; she quickly lowers the jar; she quickly empties the jar; and runs back to the well. He is watching her intently. She accomplishes the demanding task of drawing and pouring enough water for all his camels – a great amount of water! He is impressed enough to pursue the matter and so he asks whose daughter she is and if the family could provide accommodation for the night. Her answers “clinch the deal”! She is Bethuel’s daughter; and her generous offer of hospitality, including feed for the camels, causes him to “bow down and wors hip the LORD” (24:26). He gives praise to the One who has faithfully directed him to the home of Abraham’s family and, it appears, to God’s choice of a wife for Isaac.

And He Loved Her

We learn from the statement of her brother Laban, “Let us call the maiden and ask as to her desire” (24:57) that Rebekah’s consent to the marriage was necessary. Laban also demonstrates the custom of blessing the bride. His words are still recited to the bride at Jewish weddings today, before she walks to the chuppah (wedding canopy): “Our sister, be the mother of thousands of ten thousands; and may your descendants possess the  gate of those who hate them!" (24:60). Rivka then sets out with Abraham’s servant on the journey that will result in the joining of her destiny with that of Isaac.

The marriage of Isaac and Rebekah was not based on love and passion for one another, but on the will of their Father God. In a godly marriage the wedding is not the culmination but rather the beginning of true love. “And Isaac took Rebekah…” – he received her, there was mutual consent and attraction – “and she became his wife … and he loved her” (24:67). The marriage covenant, like all God’s covenants, is intended for life and blessing. It is the original design and chief means of reflecting His image and sanctifying His Name in this world. In a godly marriage relationship, the fruit of love, righteousness and self-control is shalom – the blessed state of peace and wholeness that our Father in heaven desires for all His children. This shalom is demonstrated in the harmony and unity of the echad (eh’chad – oneness) of the Godhead, which is made manifest in the Prince of Peace, the Sar Shalom, Yeshua!