Chayei Sarah
Chayei Sarah, Chaye Sarah, Hayye Sarah, or Hayyei Sara ( — Hebrew for "life of Sarah," the first words in the parashah), is the fifth weekly Torah portion (, "parashah") in the annual Jewish cycle of Torah reading. It constitutes . The parashah tells the stories of Abraham's negotiations to purchase a burial place for his wife Sarah and his servant's mission to find a wife for Abraham's son Isaac. The parashah is made up of 5,314 Hebrew letters, 1,402 Hebrew words, 105 verses, and 171 lines in a Torah Scroll (, "Sefer Torah"). Jews read it on the fifth  Sabbath after Simchat Torah, generally in November, or on rare occasion in late October. Readings. In traditional Sabbath Torah reading, the parashah is divided into seven readings, or , "aliyot". In the Masoretic Text of the Tanakh (Hebrew Bible), Parashat Chayei Sarah has three "open portion" (, "petuchah") divisions (roughly equivalent to paragraphs, often abbreviated with the Hebrew letter ("peh")). Parashat Chayei Sarah has one "closed portion" (, "setumah") division (abbreviated with the Hebrew letter ("samekh")) within the "open portion" (, "petuchah") division of the second (, "aliyah"). The long first open portion (, "petuchah") spans the first five readings (, "aliyot"). The second open portion (, "petuchah ) coincides with the sixth reading (, aliyah"). And the third open portion (, "petuchah") coincides with the seventh reading (, "aliyah"). First reading — Genesis 23:1–16. In the first reading (, "aliyah"), Sarah lived 127 years and died in Hebron, and Abraham mourned for her. Abraham asked the Hittites to sell him a burial site, and the Hittites invited him to bury his dead in the choicest of their burial places. Abraham asked the Hittites to intercede for him with Ephron son of Zohar to sell Abraham the cave of Machpelah at full price. Before the Hittites at the town gate, Ephron offered to give  Abraham the field and the cave that was in it, but Abraham insisted on paying the price of the land. Ephron named the value of the land at 400 shekels of silver and Abraham accepted Ephron's terms, gave him the silver, and purchased the land. The first reading (, "aliyah") ends here. Second reading — Genesis 23:17–24:9. In the second reading (, "aliyah"), Abraham thus established his title to the land through purchase, and he buried Sarah in the cave. Abraham was old, and instructed his senior servant to put his hand under Abraham's thigh and swear by God that he  would not take a wife for Isaac from the Canaanites, but would go to the land of Abraham's birth to get Isaac a wife. The servant asked if the woman did not consent to follow him to Canaan, should he take Isaac back to the land from which Abraham came? Abraham told him on no account to take Isaac back there, for God — who took Abraham from there and promised Abraham the land of Canaan for his offspring — would send an angel before the servant and allow him successfully to get a wife for Isaac from there, and if  the woman did not consent to follow him, he would then be clear of his oath. So the servant put his hand under Abraham's thigh and swore to him as Abraham had asked. The second reading (, "aliyah") ends here. Third reading — Genesis 24:10–26. In the third reading (, "aliyah"), the servant took Abraham's bounty and ten of Abraham's camels and traveled to Aram-Naharaim, the city of Nahor. He made the camels kneel by the well outside the city at evening, when women come out to draw water. The servant asked God to grant that the maiden whom  he would ask to draw water for him and who replied by offering also to water his camels might be the one whom God had decreed for Isaac. He had scarcely finished speaking when Rebekah, the beautiful virgin daughter of Abraham's nephew Bethuel, came out with her jar on her shoulder, went down to the spring, filled her jar, and came up. The servant ran toward her and asked to sip a little water from her jar, and she quickly let him drink and when he had drunk his fill, she offered to draw water for his camels until  they finish drinking. When the camels had finished drinking, the servant took a gold nose-ring and two gold bands for her arms, and asked her whose daughter she was and whether there was room in her father's house for him to spend the night. She identified herself and told him that there was plenty of straw and feed and room at her home for him to spend the night. The servant bowed low to God. The third reading (, "aliyah") ends here. Fourth reading — Genesis 24:27–52. In the fourth reading (, "aliyah"), the servant blessed God for steadfast faithfulness to  Abraham. Rebekah ran and told everything to her mother's household. Rebekah's brother Laban ran out to the servant at the spring, and when he saw the nose-ring and the bands on Rebekah's arms, and when he heard his sister tell the story, Laban invited the servant to their house, had the camels unloaded and fed, and had water brought to bathe the feet of the servant and his party. But the servant would not eat before he had told his tale. The servant told how God had greatly blessed Abraham with sheep and cattle, silver and  gold, male and female slaves, camels and asses, and a son and sole heir. The servant told how Abraham made him swear to go to Abraham's kindred to get Isaac a wife, and that God would send an angel to make his errand successful. And the servant told how he met Rebekah at the well. The servant then asked whether or not they meant to treat Abraham with true kindness, and Laban and Bethuel answered that the matter had been decreed by God and Rebekah could go and be Isaac's wife. The servant bowed low to God. The  fourth reading (, "aliyah") ends here. Fifth reading — Genesis 24:53–67. In the fifth reading (, "aliyah"), the servant brought out silver, gold, and garments for Rebekah and presents for her brother and her mother. Then the servant and his party ate, drank, and spent the night. The next morning, the servant asked leave to return to Abraham, but Laban and her mother asked that Rebekah remain a period of time. The servant persisted, so they called Rebekah to ask for her reply, and she agreed to go. So they blessed Rebekah — wishing that her children be thousands of myriads and seize the  gates of their foes — and they sent off Rebekah and her nurse with the servant. Isaac had just come back from the vicinity of Beer-lahai-roi to his home in the Negeb and was out walking in the field toward evening when he looked up and saw camels approaching. Raising her eyes, Rebekah saw Isaac, alighted from the camel, and asked the servant who the man was. The servant said that Isaac was his master, so she covered herself with her veil. The servant told Isaac everything that had happened, and Isaac brought her into Sarah's tent and  took her as his wife. Isaac loved Rebekah, and found comfort after his mother's death. The fifth reading (, "aliyah") and the long first open portion (, "petuchah") end here with the end of chapter Sixth reading — Genesis 25:1–11. In the sixth reading (, "aliyah"), in chapter Abraham took another wife, named Keturah, who bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. Abraham willed all that he owned to Isaac, but to his sons by concubines he gave gifts while he was still living, and he sent them away from his son Isaac to the land of the East. Abraham lived  175 years and died old and contented. Isaac and Ishmael buried him in the cave of Machpelah with Sarah. After Abraham's death, God blessed Isaac and he settled near Beer-lahai-roi. The sixth reading (, "aliyah") and the second open portion (, "petuchah") end here. Seventh reading — Genesis 25:12–18. In the seventh reading (, "aliyah"), Ishmael had 12 sons, who became chieftains of 12 tribes. In the "maftir" () reading that concludes the parashah, Ishmael lived 137 years and then died. Ishmael's progeny dwelt in lands all the way from Havilah, near Egypt, to Asshur. The seventh reading (, "aliyah"), the third  open portion (, "petuchah"), and the parashah end here. Readings according to the triennial cycle. Jews who read the Torah according to the triennial cycle of Torah reading read the parashah according to the following schedule: In inner-Biblical interpretation. The parashah has parallels or is discussed in these Biblical sources: Genesis chapter 23. Kiriath-arba, mentioned in , literally means “village of Arba.” explains that Arba was the great man among the Anakites. Similarly, reports that Arba was the father of Anak, and tells that Arba was the father of the Anokites. The 400 shekels of silver that Abraham paid Ephron  the Hittite to buy the cave of Machpelah and adjoining land in far exceeds the 100 pieces of silver that Jacob paid the children of Hamor for the parcel of ground where he had spread his tent outside the city of Shechem in the 50 shekels of silver that King David paid Araunah the Jebusite for Araunah's threshing floor, oxen, and wood in 2 Samuel (but 1 Chronicles reports cost 600 shekels of "gold"); and the 17 shekels of silver that Jeremiah paid his cousin Hanamel for his field in Anathoth in the land of Benjamin in The cave  of Machpelah in which reports Abraham buried Sarah later became the burial site for Abraham himself (as reported in ) and thereafter Isaac, Rebekah, Leah, and Jacob (as reported in ). Genesis chapter 24. The story of Abraham's servant's mission to get a wife for Isaac is told twice, once by the narrator in and then a second time by Abraham's servant in Isaac Abrabanel and other commentators noted a number of differences between the two recountings. Abraham's servant's meeting (on behalf of Isaac) of Rebekah at the well in is the Torah's first of several  meetings at watering holes that lead to marriage. Also of the same type scene are the meeting of Jacob and Rachel at the well in and the meeting of Moses and Zipporah at the well in Each involves (1) a trip to a distant land, (2) a stop at a well, (3) a young woman coming to the well to draw water, (4) a heroic drawing of water, (5) the young woman going home to report to her family, (6) the visiting man brought to the family, and (7) a subsequent marriage. In early nonrabbinic interpretation. The parashah has parallels  or is discussed in these early nonrabbinic sources: Genesis chapter 23. The second century BCE Book of Jubilees reported that Abraham endured ten trials and was found faithful and patient in spirit. Jubilees listed eight of the trials: (1) leaving his country, (2) the famine, (3) the wealth of kings, (4) his wife taken from him, (5) circumcision, (6) Hagar and Ishmael driven away, (7) the binding of Isaac, and (8) buying the land to bury Sarah. Genesis chapter 24. Josephus reported that Rebekah told Abraham's servant, "my father was Bethuel, but he is dead; and Laban is my  brother; and, together with my mother, takes care of all our family affairs, and is the guardian of my virginity." In classical rabbinic interpretation. The parashah is discussed in these rabbinic sources from the era of the Mishnah and the Talmud: Genesis chapter 23. A Midrash noted that recorded that "the life of Sarah was a hundred and seven and twenty years" rather than "one-hundred-twenty-seven years," and deduced that as the righteous are whole and unblemished by sin, so are their years reported whole in the Bible. Thus the Midrash taught that at the age of 20 , Sarah was as at the age of 7 in beauty, and at the age of 100, she was as at the age of 20 in sin (the age below which Providence does not punish for sin). Rabbi Haggai said in Rabbi Isaac's name that all of the Matriarchs were prophets. Rabbi Abba bar Kahana interpreted the words, "The sun rises, and the sun sets," in Ecclesiastes to teach that before God causes the sun of one righteous person to set, God causes the sun of another righteous person to rise. Thus a Midrash taught that before God allowed Sarah 's sun to set, God caused Rebekah's sun to rise. Thus first says, "Behold, Milcah, she also has borne children . . . and Bethuel begot Rebekah," and after that, says, "and the lifetime of Sarah was a hundred years . . . ." Once while lecturing, Rabbi Akiva asked why Esther deserved to reign over 127 provinces (as indicated by ). Rabbi Akiva taught that the reason was this: Let Esther, the descendant of Sarah, who lived 127 years (as reports), come and reign over 127 provinces. Noting that reports that "Sarah died in Kiriat-arba," literally, "city of four," a Midrash taught that the city  had four names — Eshcol, Mamre, Kiriat-arba, and Hebron. Midrash taught that it was called Kiriat-arba because four righteous men dwelt there — Aner, Eshcol, Mamre, and Abraham; four righteous men were circumcised there — Abraham, Aner, Eshcol, and Mamre; four righteous men were buried there — Adam, Abraham, Isaac, and Jacob; and four matriarchs were buried there — Eve, Sarah, Rebekah, and Leah. A Midrash deduced from the words "Abraham "came" to mourn for Sarah, and to weep for her" in that Abraham came directly from Mount Moriah and the binding of Isaac. The Midrash told that at the very moment in  that the angel of the Lord stayed Abraham from sacrificing Isaac, the Satan appeared to Sarah in the guise of Isaac. When Sarah saw him, she asked what Abraham had done to him. He told Sarah that Abraham had taken him to a mountain, built an altar, placed wood upon it, tied him down on it, and took a knife to slaughter him, and had God not told him not to lay a hand on him, Abraham would have slaughtered him. As soon as he finished speaking, Sarah's soul departed. Similarly, reading "And Abraham came to mourn for Sarah ," the Pirke De-Rabbi Eliezer reported that Abraham came from Mount Moriah to find that Sarah had died. When Abraham set out from Mount Moriah in peace, the anger of Sammael (the Satan) was kindled, for he saw that his desire to frustrate Abraham's offering had not been realized. So Sammael told Sarah that Abraham had killed Isaac and offered him as a burnt offering upon the altar. Sarah began to weep and to cry aloud three times, corresponding to the three sustained notes (of the shofar), and she gave forth three howlings corresponding to the three disconnected short  notes (of the shofar), and her soul fled, and she died. The Gemara deduced from the use of the verb "came" in the account of "And Abraham "came" to mourn for Sarah and to weep for her," that Abraham delayed Sarah's funeral until he could travel to where her body lay. The Gemara further taught that Sarah would have been pleased that Abraham delayed her funeral so that he could eulogize her. Rav Ashi deduced from that as long as a person has the obligation to bury a body, it is as if the corpse lay before the person . says: "And Abraham rose up from before his dead," indicating that he departed from the presence of Sarah's body. And then says: "that I may bury my dead out of my sight," showing that Abraham still spoke as if Sarah's corpse were lying before him. (And this status affects a person's obligation to perform other commandments.) Similarly, Rabbi Johanan taught that we learn from the words, "And Abraham rose up from before his dead and spoke," in that one whose dead lies before him is exempt from reciting the Shema (as the verse implies that until Sarah 's burial, Abraham did nothing but make arrangements for it). The Gemara expanded on the conversation between God and Satan in to teach that Abraham's patience in receiving the Promised Land even in the face of the need to buy land to bury his wife in showed faith comparable to that of Job. begins: "Now one day the sons of God came to present themselves before the Lord, and Satan came among them. And the Lord said to Satan: ‘From where do you come?' Then Satan answered. . . ." The Gemara taught that Satan then told God: "Sovereign of the Universe , I have traversed the whole world and found none so faithful as Your servant Abraham. For You said to him, ‘Arise, walk through the land in the length of it and in the breadth of it; for to you will I give it,' and even so, when he was unable to find any place in which to bury Sarah until he bought one for 400 shekels of silver, he did not complain against Your ways." Only then did God say to Satan the words of "Have you considered my servant Job? For there is none like him in the earth  . . . ." Rabbi Berekiah and Rabbi Helbo taught in the name of Rabbi Samuel bar Nahman that the Vale of Siddim (mentioned in in connection with the battle between the four kings and the five kings) was called the Valley of Shaveh (which means "as one") because there all the peoples of the world agreed as one, felled cedars, erected a large dais for Abraham, set him on top, and praised him, saying (in the words of ) "Hear us, my lord: you are a prince of God among us." They told Abraham that he was king over them and a god to  them. But Abraham replied that the world did not lack its King, and the world did not lack its God. A Midrash taught that Abraham said (with the words of and ), "'Here I am' — ready for priesthood, ready for kingship" (ready to serve God in whatever role God chose), and Abraham attained both priesthood and kingship. He attained priesthood, as says, "The Lord has sworn, and will not repent: 'You are a priest forever after the manner of Melchizedek." And he attained kingship, as says, "You are a mighty prince among us." Rav and Samuel differed as to its meaning  of "Machpelah" — meaning "double cave" — in One held that the cave consisted of two chambers one within the other, and the other held that it consisted of a lower and upper chamber. According to one, the term "double cave" meant that it was the burial place of multiple couples — Adam and Eve, Abraham and Sarah, Isaac and Rebekah, and Jacob and Leah. Similarly, Rabbi Jehudah taught that the three Patriarchs Abraham, Isaac, and Jacob made covenants with the people of the Land of Israel. In Abraham's case, this is how it happened: When the three angels visited him (as  reported in ), Abraham ran to meet them and prepare for them a great banquet. He told Sarah to prepare cakes for them, but when Sarah was kneading, she perceived that the manner of women was upon her, so Abraham did not serve his visitors any of the cakes. Rather, Abraham ran to fetch a calf, but the calf fled from him and went into the cave of Machpelah. Abraham chased in after the calf, and found Adam and Eve lying there upon their beds. Lights were kindled above them, and a sweet scent was upon them. Abraham consequently sought to  get the cave as a burial possession. He spoke to the sons of Jebus to purchase the cave from them. The men did not accept his request at first. He began to bow down and prostrate himself to them, as reports, "And Abraham bowed himself down before the people of the land." They told Abraham that they knew that in the future God would give all the land to Abraham and his descendants. Thus, they asked Abraham to make a covenant with them that Abraham's descendants would not take possession of the cities of the Jebusites, and they would  sell him the cave of Machpelah as a perpetual possession. So Abraham made a covenant with them with an oath that the Israelites would not take possession of the city of the Jebusites (Jerusalem) without the consent of the Jebusites and then bought the cave of Machpelah as a perpetual possession, as reports, "And Abraham hearkened to Ephron; and Abraham weighed to Ephron the silver, which he had named in the hearing of the children of Heth, four hundred shekels of silver, current money with the merchant." The Jebusites made images of copper inscribed with Abraham's covenant, and set  them up in the streets of the city. When the Israelites later came to the land, they wished to enter the city of the Jebusites (as reported in and ), but they were unable to enter because of the sign of Abraham's covenant, as reports, "And the children of Benjamin did not drive out the Jebusites who inhabited Jerusalem." When David reigned, he wanted to enter the city of the Jebusites, but they did not allow him, as reports, "And the king and his men went to Jerusalem against the Jebusites, the inhabitants of the land; who spoke to David , saying, ‘You shall not come in here.'" Although the Israelites were numerous, they were unable to capture the city because of the force of the sign of Abraham's covenant. David saw this and turned back, as reports, "And David dwelt in the stronghold" (not in the city). David's men told him that he would not be able to enter the city until he had removed all those images upon which Abraham's covenant was written. So David told his men that whoever would remove those images would be the chief. Joab the son of Zeruiah did so and  became the chief, as reports, "And Joab the son of Zeruiah went up first, and was made chief." Thereafter, David bought the city of the Jebusites for Israel with a deed for a perpetual possession, as reports, "So David gave to Ornan for the place six hundred shekels of gold by weight." The Gemara deduced from the use of the term "take" in that "taking" means by monetary exchange. And thus the Gemara deduced that money effects betrothal by noting the common use of "take" in and in in the words, "If any man take a wife." Contrasting the behavior  of Abraham and Epron, Rabbi Eleazar taught that the righteous promise little and perform much; whereas the wicked promise much and do not perform even little. The Gemara deduced the behavior of the wicked from Ephron, who in said, "The land is worth 400 shekels of silver," but reports, "And Abraham hearkened to Ephron; and Abraham weighed to Ephron the silver, which he had named in the audience of the sons of Heth, 400 shekels of silver, current money with the merchant," indicating that Ephron refused to accept anything but centenaria (which are more valuable than ordinary shekels). And the  Gemara deduced the behavior of the righteous from Abraham, who in offered, "And I will fetch "a morsel" of bread," but reports, "And Abraham ran to the herd," doing much more than he offered. Rabbi Judan the son of Rabbi Simon cited Abraham's purchase of the cave at Machpelah as one of three places where Scripture reports purchases in the Land of Israel, thus providing a defense against the nations of the world who might taunt the Jews, saying that the Israelites had stolen the Land. The three instances are: the cave of Machpelah, of which reports, "And Abraham  weighed to Ephron the silver"; Joseph's Tomb, of which reports, "And he bought the parcel of ground"; and the Temple, of which reports, "So David gave to Ornan for the place six hundred shekels of gold." The Mishnah attributed to Abraham a good eye (a magnanimous spirit in financial matters, based, for example, on Abraham's generous and ungrudging nature in his dealings with Ephron the Hittite in ). Rabbi Haninah taught that every time the Torah refers to silver coin (, "shekel kesef") without any qualification, it means a "sela" (shekel), except for the silver coin that cites in the  transaction with Ephron. For although mentions the coinage without qualification, it means "centenaria" (worth 100 shekels each), because says: "400 shekels of silver current money with the merchant" (implying that wherever there were merchants, these shekels had to be accepted as such), and there is a place where they call "centenaria" "shekels." Rav Judah said in the name of Rav that which says, "So the field of Efron which was in Machpelah . . . and all the trees that were in the field that were in the border thereof," indicates that Abraham in buying the field acquired all the small trees that  were identified by their surrounding boundary. But the purchase did not include those large, distinctive trees that did not require a surrounding boundary for people to know to whom they belonged. And Rav Mesharsheya deduced from that one who buys a field also gains title to the border strips and the trees on these strips surrounding the field. Genesis chapter 24. The Mishnah and Tosefta deduced from that God blessed Abraham in his old age because (as the Mishnah deduced from ) he kept the entire Torah even before it was revealed. And the Tosefta deduced from the contrast between the  plenty indicated in and the famine indicated in that God gave the people food and drink and a glimpse of the world to come while the righteous Abraham was alive, so that the people might understand how much they had lost when he was gone. Rabbi Hama ben Hanina taught that our ancestors were never without a scholars' council. Abraham was an elder and a member of the scholars' council, as says, "And Abraham was an elder (, "zaken") well stricken in age." Eliezer, Abraham's servant, was an elder and a member of the scholars' council, as says, "And Abraham  said to his servant, the elder of his house, who ruled over all he had," which Rabbi Eleazar explained to mean that he ruled over — and thus knew and had control of — the Torah of his master. Isaac was an elder and a member of the scholars' council, as says: "And it came to pass when Isaac was an elder (, "zaken")." Jacob was an elder and a member of the scholars' council, as says, "Now the eyes of Israel were dim with age (, "zoken")." In Egypt they had the scholars' council, as says, "Go and gather the elders of Israel  together." And in the Wilderness, they had the scholars' council, as in God directed Moses to "Gather . . . 70 men of the elders of Israel." The Pirke De-Rabbi Eliezer identified the unnamed steward of Abraham's household in with Abraham's servant Eliezer introduced in The Pirke De-Rabbi Eliezer told that when Abraham left Ur of the Chaldees, all the magnates of the kingdom gave him gifts, and Nimrod gave Abraham Nimrod's first-born son Eliezer as a perpetual slave. After Eliezer had dealt kindly with Isaac, he set Eliezer free, and God gave Eliezer his reward in  this world by raising him up to become a king — Og, king of Bashan. The Tosefta reported that Jewish judicial proceedings adopted the oath that Abraham imposed in And Rav Judah said that Rav said that the judge adjures the witness with the oath stated in "And I will make you swear by the Lord, the God of heaven." Ravina explained that this accorded with the view of Rabbi Haninah bar Idi, who said that Jewish judicial proceedings require swearing by the Name of God. Rav Ashi replied that one might even say that it accorded with the view of  the Rabbis, who said that a witness can be adjured with a Substitute for the Name of God. They concluded that the witness needs to hold something sacred in his hand, as Abraham's servant did when in he put his hand under Abraham's thigh and held Abraham's circumcision. Rava said that a judge who adjures by "the Lord God of heaven" without having the witness hold a sacred object errs and has to repeat the swearing correctly. Rav Papa said that a judge who adjures with tefillin errs and has to repeat the swearing. The law follows  Rava, but not Rav Papa, as tefillin are considered sacred. Rabbi Haggai observed in Rabbi Isaac's name that Abraham prophesied in when he said, “He will send His angel before you.” Rabbi Haggai taught in Rabbi Isaac's name that even though Abraham was capable of prophesy, he still needed God's kindness, as reports Abraham's servant praying, “And show kindness to my master Abraham.” Rabbi Haggai concluded in Rabbi Isaac's name that all need God's kindness. Reading the report of "And the servant took ten camels, of the camels of his master," a Midrash noted  that mention that they were "of the camels of his master" is apparently superfluous. The Midrash explained that Abraham's camels were distinguishable wherever they went, because they were led out muzzled so as not to graze in other people's fields. Reading the report of that Abraham's servant had "all the goods of his master's in his hand," Rabbi Helbo explained that this was a deed of gift (made by Abraham of all his wealth to Isaac, so that a bride would be more eager to marry him). Similarly, Rabbi Simeon (or some say Rabbi Shemajah) taught  that Abraham wrote a will that bequeathed all that he had as an inheritance to Isaac, as says, "And Abraham gave all that he had to Isaac." Abraham took the document and gave to Eliezer, his servant, who reasoned that since the document was in his hand, all Abraham's money was in his hand, so that he might go and be recommended thereby in Abraham's father's house and with his family. Reading the report of the servant's travels in the Pirke De-Rabbi Eliezer taught that from Kiriat Arba to Haran was a journey of 17  days, but Abraham's servant came to Haran in three hours. The servant was astonished that he had arrived on the same day, and said (as reported in ), "And I came "this day" to the fountain." Rabbi Abbahu taught that God wished to show loving-kindness to Isaac, and he sent an angel before Eliezer to shorten the way for him, so that the servant came to Haran in three hours. Similarly, Rabbi Berekiah taught in Rabbi Isaac's name that the words of "And I came "this day" to the fountain," mean that Abraham's servant set out that  day and miraculously arrived the same day. The Midrash thus counted Abraham's servant along with Jacob and Abishai the son of Zeruiah as men who miraculously traveled long distances in a short time when the earth trembled, closing gaps and thereby speeding them along. And similarly, the Rabbis read the words "And I came "this day" to the well" in to imply that Eliezer had set out that day from Abraham's household and arrived on the same day in Aram-Naharaim. The Rabbis thus taught that the earth shrank to speed Eliezer's journey, as it would again  for Jacob (as implied in ) and Abishai the son of Zeruiah. A Midrash asked why, in Abraham's servant stopped by the well. The Midrash explained that he thus followed the usual practice: Whoever seeks a neighbor sits at the water and find the neighbor there, as everyone eventually comes to the water. The Midrash noted that all the righteous who left their homes went to wells. In addition to Abraham's servant in says of Jacob, "And behold a well in the field," and reports of Moses, "He sat down by a well." Reading of the servant's plan  in "At the time of evening, the time that women go out to draw water," Rav Huna asked: When a man goes to take a wife and he hears dogs barking, can he then understand what they are saying? Rav Huna taught that there was just as little reason in the servant's plan, "At the time of evening, the time that women go out to draw water." Reading the servant's test in "And she may say, ‘Drink,'" a Midrash asked why the servant made this the sign that would prove her to be the one (in the words  of ) "whom the Lord has appointed for my master's son." The Midrash explained that the servant knew that if she answered that way, she would be a righteous woman, eager to show hospitality, just like Abraham and Sarah. Rabbi Samuel bar Nahmani said in the name of Rabbi Jonathan that Abraham's servant Eliezer made an improper request when in he asked God to grant that the young woman whom he would ask to draw water for him and who replied by offering also to water his camels might be the one whom God had decreed for Isaac. Rabbi  Samuel asked what would have happened if she had happened to be lame or blind, and concluded that Eliezer was fortunate that Providence answered him by sending Rebekah to meet him. Rabbi Samuel compared Eliezer's request to the improvident oaths that Saul made in 1 Samuel when he promised his daughter to the man who would kill Goliath and that Jephthah made in when he promised to sacrifice whatever came out of his house to meet him on his return. Similarly, a Midrash taught that Abraham's servant was one of four who asked improperly — Eliezer, Caleb, Saul, and  Jepthah. The Midrash asked: What if a slave woman had done as Eliezer had asked? Yet the Midrash taught that God prepared Rebekah for him and granted his request in a fitting manner. And Rav cited Eliezer's request in along with the omen sought by Jonathan in as forms of improper acts of divination. Rabbi Simeon bar Yohai taught that God answered three men even while their petition was still on their lips: Abraham's servant Eliezer, Moses, and Solomon. With regard to Eliezer, reports: "And it came to pass, before he had done speaking, that, behold, Rebekah came  out." With regard to Moses, reports: "And it came to pass, as he made an end of speaking all these words, that the ground did cleave asunder." And with regard to Solomon, 2 Chronicles reports: "Now when Solomon had made an end of praying, the fire came down from heaven." The Pirke De-Rabbi Eliezer taught that God saw that everything miraculously came together for Abraham's servant. A daughter of kings, Rebekah, who in all her life had never gone forth to draw water, went out to draw water at that hour. And the girl, who did not know  who Abraham's servant was, accepted his proposal to be married to Isaac. The Pirke De-Rabbi Eliezer taught that this happened because she had been destined for him from birth. Rav Nahman bar Isaac cited a Tanna that interpreted to teach that Rebekah was virgin between the ages of 12 and 12½ (a "naarah") when Abraham's servant encountered her. Rabbi Isaac called Bethuel a wicked man. A Midrash identified Bethuel as a king. Rava asked Rabba bar Mari from where people derived the saying: If you are aware of a derogatory matter about yourself, say it first before  others say it about you. Rabba bar Mari answered that the source was what Eliezer said in “And he said: ‘I am Abraham’s servant,’” immediately proclaiming that he was a servant. A Midrash taught that when Rebekah’s family heard Abraham’s servant say in “I am Abraham’s servant,” they hid their faces in shame and fear, realizing that if this was the servant, how much more so would be his master. They reasoned that one could judge a lion from its welp, and concluded that they could not overcome him. Thereupon, they removed the poisoned food that  they had given Abraham's servant. Rav in the name of Rabbi Reuben ben Estrobile cited Laban's and Bethuel's response to Abraham's servant that "The matter was decreed by the Lord" in as a proof text for the proposition that God destines a woman and a man for each other in marriage. Rabbi Joshua the son of Rabbi Nehemiah in the name of Rabbi Haninah ben Isaac said that the decree with regard to Rebekah that Laban and Bethuel acknowledged came from Mount Moriah. But the Pirke De-Rabbi Eliezer taught that Laban and Bethuel said in  The thing proceeds from the Lord: We cannot speak to you bad or good, only because since this word had come forth from God, they could not prevent it. Noting that reports that the next day, Rebekah's "brother and her mother said, ‘Let the maiden remain with us some ten days,'" the Rabbis asked where Bethuel was. The Midrash concluded that Bethuel wished to hinder Rebekah's marriage, and so he was smitten during the night. The Rabbis said that Abraham's servant did not disclose Bethuel's fate to Isaac. Rav Hisda interpreted the word "days" (, "yamim ) in to mean a year." says, "And her brother and her mother said: ‘Let the maiden abide with us "yamim", at the least ten." The Gemara reasoned that if , "yamim", in means "days" and thus to imply "two days" (as the plural implies more than one), then would report Rebekah's brother and mother suggesting first two days, and then when Eliezer said that that was too long, nonsensically suggesting ten days. The Gemara thus deduced that , "yamim", must mean "a year," as implies when it says, "if a man sells a house in a walled city, then he may  redeem it within a whole year after it is sold; for a full year (, "yamim") shall he have the right of redemption." Thus might mean, "Let the maiden abide with us a year, or at the least ten months." The Gemara then suggested that , "yamim", might mean "a month," as suggests when it uses the phrase "a month of days (, "yamim")." The Gemara concluded, however, that , "yamim", means "a month" only when the term "month" is specifically mentioned, but otherwise means either "days" (at least two) or "a year." Similarly, the Mishnah taught that they allowed a virgin 12 months  to prepare for her wedding after her fiancé told her to prepare. Reading the servant's words to Laban in "Do not hinder me, for the Lord has prospered my way," the Pirke De-Rabbi Eliezer told that the servant rose early in the morning and saw the angel that had accompanied him standing and waiting for him in the street. The servant then told Laban and his friends the words of and that the man who came with him the day before to prosper his way was standing and waiting for him. A Midrash noted that in Rebekah's  brother and mother determined to ask Rebekah if she assented to going with Abraham's servant to marry Isaac. The Midrash deduced from this that a fatherless maiden may not be given in marriage without her consent. In Rebekah's brother and mother "called Rebekah, and said to her: ‘Will you go?'" Rabbi Uanina, the son of Rav Adda, said in Rabbi Isaac's name that Rebekah's brother and mother hinted to Rebekah (putting the question in a tone of surprise), "Will you (really) go?" "And she said: ‘I will go.'" Rebekah did not simply say "yes," but replied  that she would go, in spite of her brother and mother, whether they wished it or not. The Pirke De-Rabbi Eliezer taught that Laban and his family ate and drank at a bridal banquet for Rebekah. And then, like an officiant who stands and blesses a bride in her bridal canopy, they stood and blessed Rebekah their sister on her upcoming wedding to Isaac, as reports, "And they blessed Rebekah, and said to her, ‘Our sister . . . .'" The Pirke De-Rabbi Eliezer taught that the servant left Haran at noon and took Rebekah and her nurse Deborah riding on the  camels. So that the servant would not be alone with the maiden Rebekah by night, the earth once again contracted before them, and in three hours, they came to Hebron at the time of the afternoon prayer (that is, at 3 p.m.). Isaac had gone forth to say the afternoon prayer, as it is said in "And Isaac went forth to meditate in the field towards evening." Rabbi Joshua ben Levi (according to the Jerusalem Talmud) or a Baraita in accordance with the opinion of Rabbi Yose the son of Rabbi Chaninah (according to the Babylonian Talmud) said that the  three daily prayers derived from the Patriarchs, and cited for the proposition that Jews derived the afternoon prayer from Isaac, arguing that within the meaning of "speak" meant "pray," just as it did in Psalm Thus, interpreting Rav Huna taught that when Rebekah first saw Isaac, she saw his hand stretched out in prayer. Rabbi José taught that Isaac observed three years of mourning for his mother. After three years he married Rebekah, and forgot the mourning for his mother. Hence Rabbi José taught that until a man marries a wife, his love centers on his parents. When he marries  a wife, he bestows his love upon his wife, as says, "Therefore shall a man leave his father and his mother, and he shall cleave unto his wife." A Midrash taught that as long as Sarah lived, a cloud (signifying the Divine Presence) hung over her tent. When she died, the cloud disappeared. But when Rebekah came, it returned. As long as Sarah lived, her doors were wide open. At her death that liberality ceased. But when Rebekah came, that openhandedness returned. As long as Sarah lived, there was a blessing on her dough, and the lamp used to burn  from the evening of the Sabbath until the evening of the following Sabbath. When she died, these ceased. But when Rebekah came, they returned. And so when Isaac saw Rebekah following in his mother Sarah's footsteps, separating her challah in cleanness and handling her dough in cleanness (rereading the words of ), "Isaac brought her into the tent, (and, behold, she was like) his mother Sarah." Rabbi Judan read to teach a rule of propriety: If a man has grown-up sons (and both the man and his sons wish to marry), he must first see that his sons marry  and then take a wife himself. Rabbi Judan derived this from Abraham's example, for first says, "And Isaac brought her into his mother Sarah's tent," and after that, says, "And Abraham took another wife, and her name was Keturah." Genesis chapter 25. Rabbi Judah said that Keturah was another name for Hagar. Rabbi Judah, Rabbi Nehemiah, and the Rabbis differed about the meaning of "And Abraham gave all that he had to Isaac." Rabbi Judah said that Abraham gave Isaac the birthright. Rabbi Nehemiah said that Abraham gave the power of blessing granted to Abraham in The Rabbis  said that Abraham gave the privilege of being buried in the cave of Machpelah and a deed of gift. Rabbi Judah the son of Rabbi Simon, Rabbi Berekiah, and Rabbi Levi in the name of Rabbi Hama the son of Rabbi Hanina taught that Abraham did not bless Isaac, but gave him gifts. Rabbi Hama likened this to a king who had an orchard, which he entrusted to a steward. The orchard contained two trees that were intertwined, and one of which yielded life-giving fruit and the other a deadly poison. The steward thought that if he watered the  life-bearing tree, the death-bearing one would flourish with it; while if he did not water the death-bearing tree, the life-bearing could not survive. On reflection, the steward decided that his position required him to do his duty, and whatever the owner of the orchard wished to do, he could do. In like manner, Abraham argued that if he blessed Isaac, the children of Ishmael and of Keturah would also be blessed; while if he did not bless the children of Ishmael and Keturah, he could not bless Isaac. On reflection, he decided that he was only  flesh; he would do his duty, and whatever God wished to do, God would do. Consequently, when Abraham died, God appeared to Isaac and blessed him, as reports, "And it came to pass after the death of Abraham, that God blessed Isaac his son." A Midrash told that the Ishmaelites came before Alexander the Great to dispute the birthright with Israel, accompanied by the Canaanites and the Egyptians. The Ishmaelites based their claim on "But he shall acknowledge the firstborn, the son of the hated," and Ishmael was the firstborn. Gebiah the son of Kosem representing the Jews, asked Alexander  whether a man could not do as he wished to his sons. When Alexander replied that a man could, Gebiah quoted "And Abraham gave all that he had to Isaac." The Ishmaelites asked where the deed of gift to his other sons was. Gebiah replied by quoting "But to the sons of the concubines, whom Abraham had, Abraham gave gifts." Thereupon the Ishmaelites departed in shame. Rabbi Hama son of Rabbi Haninah taught that shows God comforting the mourning Isaac, and thus demonstrates one of God's attributes that humans should emulate. Rabbi Hama son of Rabbi Haninah asked what  means in the text, "You shall walk after the Lord your God." How can a human being walk after God, when says, "[T]he Lord your God is a devouring fire"? Rabbi Hama son of Rabbi Haninah explained that the command to walk after God means to walk after the attributes of God. As God clothes the naked — for says, "And the Lord God made for Adam and for his wife coats of skin, and clothed them" — so should we also clothe the naked. God visited the sick — for says, "And the Lord appeared to him by the oaks of Mamre  (after Abraham was circumcised in ) — so should we also visit the sick. God comforted mourners — for says, And it came to pass after the death of Abraham, that God blessed Isaac his son" — so should we also comfort mourners. God buried the dead — for says, "And He buried him in the valley" — so should we also bury the dead. Similarly, the Sifre on taught that to walk in God's ways means to be (in the words of ) "merciful and gracious." In medieval Jewish interpretation. The parashah is discussed in these medieval Jewish sources: Genesis chapter 24. Abraham ibn Ezra  read the words “He will send His angel before you” in as a prayer. Ibn Ezra argued that if it were a prophecy, Abraham would not have said in “And if the woman is not willing to follow you . . . .” The "Zohar" taught that when Abraham's servant reached Haran and met Rebekah (in the words of ) "at the time of evening," it was the time of the afternoon (, "mincha") prayer. Thus the moment when Isaac began the afternoon prayer coincided with the moment when Abraham's servant encountered Rebekah. So, too, Rebekah came to Isaac (as reported in ) at the  very moment of Isaac's afternoon prayer. Reading the 16th century Italian Rabbi Obadiah ben Jacob Sforno distinguished what Abraham's servant did from divination. According to Sforno, Abraham's servant did not make what he said a sign whereby he might recognize Isaac's destined wife, because that would be divination; rather he prayed that it might occur the way that he described. If an individual says something not as a prayer, but in the nature of, "If such-and-such happens, then I shall do this," then the individual is guilty of divination. The "Zohar" taught that Rabbi  Simeon discoursed on “A son honors his father, and a servant his master,” saying that Eliezer illustrated a servant's honoring his master by carrying out all Abraham's wishes and paying him great respect, as reports, “And he said, ‘I am Abraham’s servant; and the Lord blessed my master Abraham.’” Eliezer had with him silver, gold, precious stones, and camels, and was himself quite handsome; yet he did not present himself as Abraham’s friend or family, but openly declared, “I am the servant of Abraham,” in order to extol his master and make him an object of  honor in the eyes of Rebekah's family. Maimonides cited Laban and Bethuel's words regarding Rebekah in "Let her be a wife to the son of your master, as the Lord spoke," as an example of the proposition that Scripture ascribes to God events evidently due to chance. Genesis chapter 25. The 12th-century French commentator Rashbam identified the "concubines" to whom refers as Hagar and Keturah. The Zohar, however, deduced from the plural of "concubines" in that Abraham had two concubines beside Sarah and Hagar and thus like Jacob had four spouses. In modern interpretation. The parashah is  discussed in these modern sources: Genesis chapter 23. Professor John Van Seters of the University of North Carolina argued that the Abraham cycle was a postexilic invention of the 5th century CE or later. Genesis chapter 24. discusses a gold ring of half a shekel or a "bekah" () in weight and gold bracelets of ten shekels in weight. This table translates units of weight used in the Bible into their modern equivalents: Commandments. According to Maimonides and Sefer ha-Chinuch, there are no commandments in the parashah. The "Kitzur Shulchan Aruch" taught that people who have animals who are dependent  on them for their food are prohibited from eating until they feed their animals, based on "I will grant grass for your cattle in your field, that you may eat and be satisfied," which gives precedence to animals eating before people. But the "Kitzur Shulchan Aruch" noted that people came before animals with regard to drinking in which says, "Drink and I will also draw for your camels," and which says, "And you will provide water for the congregation and their cattle." In the liturgy. The parashah is reflected in these parts of the Jewish liturgy: Some Jews refer to  the ten trials of Abraham in as they study chapter 5 of "Pirkei Avot" on a Sabbath between Passover and Rosh Hashanah. In the Blessing after Meals ("Birkat Hamazon"), at the close of the fourth blessing (of thanks for God's goodness), Jews allude to God's blessing of the Patriarchs described in , and . The Sages deduced from Isaac's "meditation . . . toward evening" in that Isaac began the practice of the afternoon (, "mincha") prayer service. The Weekly Maqam. In the Weekly Maqam, Sephardi Jews each week base the songs of the services on the content of that week's parashah . For Parashat Chayei Sarah, Sephardi Jews apply Maqam Hijaz, the maqam that expresses mourning and sadness, because the parashah contains the deaths of both Sarah and Abraham. Tomb of Sarah. The tomb of Sarah is located in the Cave of Machpelah in Hebron along with that of Abraham and the other Biblical Matriarchs and Patriarchs. Every year on the Shabbat in which Parashat Chayei Sarah is read in synagogue services, thousands of people visit the site. Known as Shabbat Hebron, the weekend can attract more than 35,000 people. Haftarah. A haftarah is a text selected from the books of Nevi'im  ("The Prophets") that is read publicly in the synagogue after the reading of the Torah on Sabbath and holiday mornings. The haftarah usually has a thematic link to the Torah reading that precedes it. The specific text read following Parashah Chayei Sarah varies according to within Judaism. Examples are: Further reading. The parashah has parallels or is discussed in these sources: | | |