Parsha # 5: “Chayei Sarah / Sarah’s Lifetime”
(Breisheet / Genesis: 23:1 – 25:18 )
Edition: 14k15
“Death In The Family”
Artist Concept of "Sarah" bat Haran,
wife of Avraham.
Greetings Sojourners, Friends, Guests and Other Readers! Welcome!
In the book “Kohelet (Ecclesiastes), in Chapter 1 beginning at verse four, we read: “Generations come, generations go, but the earth remains forever. The sun rises, the sun sets; then it speeds to its place and rises there [again].” (CJB) Indeed, as the Disney movie, “The Lion King” (and others) indicates, the circle of life goes on. Without a doubt, death is a part of life. Some will say that “from the moment we are born, we begin to die”.
Perhaps it’s just because I am getting older that the presence of death seems all encompassing. I am no stranger to death of course. All my grand-parents passed away some time ago. My father died “in his 68th year”, (age-wise, less than 2 years in my future). Before I was born, my mother went through two “still-births”, something which had a profound effect on our family. As a priest and pastor, I have been privileged, over the years, to lead funeral services for any number of people – friends and strangers – who have died. In our own local church, just since we moved here a year and half ago, five women have been widowed; three husbands have lost their wives, and at least one wife is ‘walking tenderly and prayerfully’, with concerns for her husband’s health even as I write this. Undeniably, death is a reality for us all.
The presence of death, and the reality of our inevitable passing from this world makes the subject of this week’s Parsha an important consideration for us – whether ‘believer’ or not.
The title of this week’s Parsha, “Chayei Sarah” (Sarah’s Lifetime) infers that we might be looking into Sarah’s life story – but nothing could be further from the truth. Indeed, in the opening words we are told how long she lived, and then verse two begins “Sarah died…” Anything we learn about Sarah from that point on is posthumous and reflective. In previous chapters, we learned that Sarah was either Avraham’s half sister or his niece – depending on which tradition one wishes to hold to – and that Avraham took her to be his wife. We know that she was beautiful and that her appearance was fine, cultured and pure. The sage Rashi (see last week’s end-notes for more on Rashi) points out that her age is split into three segments in the opening verse. His reasoning is that Sarah’s life was similarly divided into three segments. Up to the age of 100 years, Sarah was as sinless as a 20 year old. [Note: In Jewish tradition, sins were not held against a person until their 20th year]. At the age of 20, Sarah maintained the purity and wholesome beauty of a 7 year old; and at the age of 7 years, Sarah exhibited an innocence and natural beauty that, while she was noticed, her beauty never tempted another toward sinful thoughts. And so it is, that Sarah died at the age of 127 years, 37 years after giving birth to Yitzchak (Isaac).
In the book “Kohelet (Ecclesiastes), in Chapter 1 beginning at verse four, we read: “Generations come, generations go, but the earth remains forever. The sun rises, the sun sets; then it speeds to its place and rises there [again].” (CJB) Indeed, as the Disney movie, “The Lion King” (and others) indicates, the circle of life goes on. Without a doubt, death is a part of life. Some will say that “from the moment we are born, we begin to die”.
Perhaps it’s just because I am getting older that the presence of death seems all encompassing. I am no stranger to death of course. All my grand-parents passed away some time ago. My father died “in his 68th year”, (age-wise, less than 2 years in my future). Before I was born, my mother went through two “still-births”, something which had a profound effect on our family. As a priest and pastor, I have been privileged, over the years, to lead funeral services for any number of people – friends and strangers – who have died. In our own local church, just since we moved here a year and half ago, five women have been widowed; three husbands have lost their wives, and at least one wife is ‘walking tenderly and prayerfully’, with concerns for her husband’s health even as I write this. Undeniably, death is a reality for us all.
The presence of death, and the reality of our inevitable passing from this world makes the subject of this week’s Parsha an important consideration for us – whether ‘believer’ or not.
The title of this week’s Parsha, “Chayei Sarah” (Sarah’s Lifetime) infers that we might be looking into Sarah’s life story – but nothing could be further from the truth. Indeed, in the opening words we are told how long she lived, and then verse two begins “Sarah died…” Anything we learn about Sarah from that point on is posthumous and reflective. In previous chapters, we learned that Sarah was either Avraham’s half sister or his niece – depending on which tradition one wishes to hold to – and that Avraham took her to be his wife. We know that she was beautiful and that her appearance was fine, cultured and pure. The sage Rashi (see last week’s end-notes for more on Rashi) points out that her age is split into three segments in the opening verse. His reasoning is that Sarah’s life was similarly divided into three segments. Up to the age of 100 years, Sarah was as sinless as a 20 year old. [Note: In Jewish tradition, sins were not held against a person until their 20th year]. At the age of 20, Sarah maintained the purity and wholesome beauty of a 7 year old; and at the age of 7 years, Sarah exhibited an innocence and natural beauty that, while she was noticed, her beauty never tempted another toward sinful thoughts. And so it is, that Sarah died at the age of 127 years, 37 years after giving birth to Yitzchak (Isaac).
Before moving on, let us reflect on the positioning of this story in the greater passage of Scripture as a whole. First of all, the immediate paragraph prior to this relates the birth of Rebecca, the grand-daughter of Milcah (Sarah’s sister) and thus great-niece to Sarah. The Biblical account is careful not to tell of the death of one tzadik (righteous person) before telling of the birth of the one who will take her place - and so we see that life really does ‘carry on’ within the plan and oversight of Adonai..
The second noteworthy thing is that the story of the Akeidah, (the binding of Yitzchak) also precedes the story of Sarah’s death. Sarah was ninety years old when Yitzchak was born, and we noted last week that he was 37 at the time of the Akeidah. Thus, the binding of Yitzchak must have been contemporary with Sarah’s death. A careful reading will show that neither Avraham nor their son is with Sarah at her death. [“Avraham ‘came to’ eulogize Sarah and to bewail her”. (Gen. 23:2b)] The sages reason that there is a connection – namely that Sarah died while the trip to Moriah was occurring, and in fact they go further, saying that word had come back to Sarah that the “boy” was actually sacrificed. This news, they explain, was too great for her, and she died upon hearing it. R. Ya'acov Kamenetsky (1891 – 1986) adds that Sarah had lived a rich life, and that her time had been fulfilled. She died knowing that her role in life – to give birth to Yitzchak, who would continue the line of Avraham, had been fulfilled – and that his righteousness, perhaps developed by Sarah’s nurturing and training, helped him to be the tzadik he was called to be: one willing to give up his own life for the glory of Elohim.
When Sarah dies, Avraham spends the requisite time in mourning. We are told in the heart of the opening chapter of this week’s reading, that Avraham “eulogized Sarah”, and that he “bewailed her”. This would have been during the “Sitting Shiva” period, a time of mourning lasting seven days. His eulogy would have described her as the “love of his life” and included a recounting of her good works, some personal reflections, and the stories of their various adventures together. He would have described how the characteristics of nobility had been bestowed on her, and (based on the prophecy he had been given) he would have told how she was the mother of the people of God yet to be born. He would have especially paid homage to her for the birth of Yitzchak, by far the greatest achievement of her life – rising above her infertility (by God’s Grace, of course) and raising their son to such a holy state. [Ed’s Note: One must remember that, again it was a different time, and that the birth of a male child was all important – especially in the greater scheme of God, who orchestrates all things.]
Meanwhile, it was also incumbent upon Avraham to obtain a burial site. Remember that Avraham had been promised by God, that he, (Avraham) or his descendants, would one day own all the land there-about them; but this had not yet come to pass. Thus he is forced to bargain with the local Hittites [the sons of Heth, a possibly Amorite clan of the Tribe of Kena’an (Canaan). [We recall from Breisheet, chapter 15 vs 13 that eventually these Kena’ani will be displaced under God’s orders upon the return of the descendants of Avraham to the area].
When Avraham approaches the men of the “city”, he introduces himself. It was an unnecessary thing to do, because the men sitting in the city gate, all recognize and know him. Avraham humbly explains that he is “an alien and a resident among [them]”. It is an interesting turn of phrase, true for Avraham directly, and at the same time, prophetic for his Hebrew descendants for generations to come, and within the walls of Hebron even today, still true in essence. The Jewish people reside in towns and cities all over the world, and yet they are still aliens, foreigners in lands that are not their own. Since 1948, a few fortunate Jews have been able to make Aliyah (return to Israel) and “come home” to a land of their own, but they are the lucky ones – and even at that, their own lands are subject to international dispute, division, disfavour and mistrust. The city of Hebron in particular, located today within the Palestinian “West Bank” area of Israel is divided and under the protection of a variety of governing bodies.
In the ensuing verses of our story, we see the humility of Avraham as he humbles himself before the owner of the piece of land he would like, bowing before him, and paying an exorbitant price (The equivalent of 1 million regular shekelim) for land which will one day be his for nothing. [see note about “purchase” below]. In the end, Avraham becomes the owner of a field, with all its trees, and especially the “Cave of Machpelah”. The word means “double”, and while it could mean that there were two chambers in the cave, it is more likely prophetically named for the famous “couples” who will be buried there – Adam and Eve, Sarah and Avraham, Yitzchak and Rebecca and Ya’acov and Leah.
The second noteworthy thing is that the story of the Akeidah, (the binding of Yitzchak) also precedes the story of Sarah’s death. Sarah was ninety years old when Yitzchak was born, and we noted last week that he was 37 at the time of the Akeidah. Thus, the binding of Yitzchak must have been contemporary with Sarah’s death. A careful reading will show that neither Avraham nor their son is with Sarah at her death. [“Avraham ‘came to’ eulogize Sarah and to bewail her”. (Gen. 23:2b)] The sages reason that there is a connection – namely that Sarah died while the trip to Moriah was occurring, and in fact they go further, saying that word had come back to Sarah that the “boy” was actually sacrificed. This news, they explain, was too great for her, and she died upon hearing it. R. Ya'acov Kamenetsky (1891 – 1986) adds that Sarah had lived a rich life, and that her time had been fulfilled. She died knowing that her role in life – to give birth to Yitzchak, who would continue the line of Avraham, had been fulfilled – and that his righteousness, perhaps developed by Sarah’s nurturing and training, helped him to be the tzadik he was called to be: one willing to give up his own life for the glory of Elohim.
When Sarah dies, Avraham spends the requisite time in mourning. We are told in the heart of the opening chapter of this week’s reading, that Avraham “eulogized Sarah”, and that he “bewailed her”. This would have been during the “Sitting Shiva” period, a time of mourning lasting seven days. His eulogy would have described her as the “love of his life” and included a recounting of her good works, some personal reflections, and the stories of their various adventures together. He would have described how the characteristics of nobility had been bestowed on her, and (based on the prophecy he had been given) he would have told how she was the mother of the people of God yet to be born. He would have especially paid homage to her for the birth of Yitzchak, by far the greatest achievement of her life – rising above her infertility (by God’s Grace, of course) and raising their son to such a holy state. [Ed’s Note: One must remember that, again it was a different time, and that the birth of a male child was all important – especially in the greater scheme of God, who orchestrates all things.]
Meanwhile, it was also incumbent upon Avraham to obtain a burial site. Remember that Avraham had been promised by God, that he, (Avraham) or his descendants, would one day own all the land there-about them; but this had not yet come to pass. Thus he is forced to bargain with the local Hittites [the sons of Heth, a possibly Amorite clan of the Tribe of Kena’an (Canaan). [We recall from Breisheet, chapter 15 vs 13 that eventually these Kena’ani will be displaced under God’s orders upon the return of the descendants of Avraham to the area].
When Avraham approaches the men of the “city”, he introduces himself. It was an unnecessary thing to do, because the men sitting in the city gate, all recognize and know him. Avraham humbly explains that he is “an alien and a resident among [them]”. It is an interesting turn of phrase, true for Avraham directly, and at the same time, prophetic for his Hebrew descendants for generations to come, and within the walls of Hebron even today, still true in essence. The Jewish people reside in towns and cities all over the world, and yet they are still aliens, foreigners in lands that are not their own. Since 1948, a few fortunate Jews have been able to make Aliyah (return to Israel) and “come home” to a land of their own, but they are the lucky ones – and even at that, their own lands are subject to international dispute, division, disfavour and mistrust. The city of Hebron in particular, located today within the Palestinian “West Bank” area of Israel is divided and under the protection of a variety of governing bodies.
In the ensuing verses of our story, we see the humility of Avraham as he humbles himself before the owner of the piece of land he would like, bowing before him, and paying an exorbitant price (The equivalent of 1 million regular shekelim) for land which will one day be his for nothing. [see note about “purchase” below]. In the end, Avraham becomes the owner of a field, with all its trees, and especially the “Cave of Machpelah”. The word means “double”, and while it could mean that there were two chambers in the cave, it is more likely prophetically named for the famous “couples” who will be buried there – Adam and Eve, Sarah and Avraham, Yitzchak and Rebecca and Ya’acov and Leah.
Present Day Mosque over the Cave of Machpelah in Hebron, West Bank, Israel.
This tomb where Sarah’s remains lie is still a subject of hot debate today, both sides claiming “ownership” and connection with it. There is a building built ‘over and around’ the original cave of Machpelah, similar to the ‘church’ built over the tomb of Y’shua. Over the centuries it has been a Jewish possession, a Christian (crusader) fort and an Arab mosque. It has housed soldiers, nobles, kings, caliphs and more. It has been built, threatened by fire, partially destroyed by battle, ruined by relic seekers and treasure hunters (I will call them) and re-built – and still it stands today. Like so many other ‘ancient landmarks’ and edifices in the Holy Land, it seems to mock those who would fight over it, to prove that God will – always and forever – endure in working out His plan for humanity.
So what is there for us to consider in the opening chapter of this week’s Torah Parsha? Two things I think, which are related to each other in a strange way.
First of all, we can agree that, while the average life span of man runs about 75 to 80+ years in most of North America, life itself is still “fleeting”.
An old anecdote, often rising up as it does the rounds on Facebook and other social media, tells the story of a man attending his friend’s funeral. The story remarks on the cover of the handout leaflet he receives at the door of the chapel. Beneath the name of his life long companion are his date of birth and date of death separated by a dash, thus 1940 – 2014. As the friend contemplates this, he realizes that all our life is summed up in that ‘dash’, and he asks himself, “What would the story of my ‘dash’ be?”
I am deeply moved by the memories which Avraham shares as he eulogizes his wife, Sarah. It’s not just what is printed in the text of our passage this week; but all the things we know about his shared life’s journey alongside ‘the love of his life’. There were some rough spots, granted, for example when Sarah is taken by Pharaoh and later kidnapped by Abimelech, but in both these cases she is returned unharmed to her husband. The greater test upon the marriage must have been Sarah’s barren-ness, especially in light of the promises which God had made to Avraham. This obstacle was overcome as well, though tough times first led to the couple ‘taking things into their own hands’ for a while and birthing Ishmael. But, in the end, God’s grace proved sufficient and Avraham and Sarah gave birth to Yitzchak, the very prized son who would continue the lineage toward the chosen people and the nation of Israel.
Beyond this, and the comments noted above about the ‘good words’ spoken by Avraham about his life-partner, one can only surmise. How he must have loved her. The trust and mutual affection must have been great indeed. Would it not have been a great joy to sit Shiva with Avraham as he delved back through the years, speaking, pausing, thinking, remembering, speaking again, laughing, crying, and so on. What a legacy Sarah had left behind for the mourners who attended to Avraham during that period of grief.
Recently, in our congregational study groups, we were asked, “What would you like your legacy to be?” It reminded me of that anecdote I related above – and again, as I read this Parsha today, I thought about it. What will people remember about me when I am gone? Will there be good memories to offset any “not-do-good” ones? Will there be achievements recalled? What will be the measure of any successes in my life? These questions give us (or should give us) pause to reflect. How have I lived out my ‘dash’? Have I succeeded in being a person of faith, a person of integrity? Have I been truthful to God’s call on my life? Because - if our eulogy can’t speak of these things - how will we be able to stand before God’s judgement?
The second thing about this parsha that speaks to me arises from Avraham’s comment to the men at the gate with whom he bargains for a burial ground. What was it he said? “I am an alien and a resident among you.” Clearly, Avraham is an immigrant, living in a strange land. He has come, as my ‘newfy’ friend would say: “from away”.
There is a Hebrew word, “Ivri” which means “from the other side” which could be, and likely was, used to describe both Avraham and Sarah when they settled in Kena’an. It refers to the fact that they came “from the other side” of the Euphrates River. In reality, however, it indicates something else about the couple, and especially about Avraham.
We are told in Parsha Lech L’cha that when Avraham and his family left Haran for Kena’an, they were surrounded by many ‘souls’. Torah scholars believe that among these others there were both servants and Yeshiva students. Clearly, one way or the other, Avraham was surrounded by “such a great cloud of” other people – and yet he was seemingly always alone. Tradition holds that although Avraham is renowned for his Yeshiva with hundreds of students, that it was actually Eliezer, his head servant who was the Rosh haYeshiva (“Principal”). It’s as if Avraham and Sarah were unable to ‘mix’ with others. The reason for this is also clear – God chose Avraham to be progenitor of His Chosen. He was understood to be what might be called “uber-righteous”. Others might say Avraham was “so heavenly-minded that he was no earthly good”. In short, Avraham lived his entire life as if “on the other side” – there was a “spiritual divide” between himself and all others around him. In short, he may have lived “on this side” of heaven, but in reality, he was “an alien” amongst us.
In speaking about this earlier, I said that it is prophetic for Avraham’s descendents as well, and this is true. It should, however, also be true for us as believers. Does not Sha’ul (Paul) write in his letter to the Roman community of faith, “Do not let yourselves be conformed to the standards of this world. Instead be transformed by the renewing of your mind.” (Rom. 12:2) In his prayer recorded in John’s Gospel, Y’shua offers similar words about the talmidim: “I have given them Your Word, and the world hated them, because they do not belong to the world…” (Jn 17:14) and Y’shua also encourages the talmidim directly, saying: “…you do not belong to the world…I have picked you OUT of the world…” (Jn 15:19) These thoughts are often summarized in the phrase “Be IN the world, but not OF the world” – a very valid word of advice.
Yet there is still more to this concept. We are all sojourners here in this world. We live here, just as Avraham lived in Kena’an, yet this is not our home. Our home is with the Lord, in His eternal Kingdom. We are simply ‘passing through’. We are – at one and the same time – Immigrants, aliens in a foreign land, and yet we are ambassadors as well, representatives of God’s Kingdom. This world is a station along the way, not the terminal or final destination of our lives. Perhaps the Jewish community has a better grasp of this because of their being dispersed as they are “among the nations”, with the undying dream of returning to their ‘home’ h’Aretz, Israel. But we, as believers, should also get hold of the concept, as we are ‘grafted into’ the commonwealth of Israel by our faith, and by the blessing and grace of God Almighty / El Shaddai.
So it’s true then, life is fleeting, at least here in this temporary residence, for we are meant for other things, we are meant to live as citizens of a far off land – praying for, responding to our call, doing what God places on our hearts here, but always with our focus on that which is not fleeting, but rather Eternal, the Kingdom of God.
Ahmain!
Shavua Tov!! - Have a Great Week!!
= = = ================================================== = = =
So what is there for us to consider in the opening chapter of this week’s Torah Parsha? Two things I think, which are related to each other in a strange way.
First of all, we can agree that, while the average life span of man runs about 75 to 80+ years in most of North America, life itself is still “fleeting”.
An old anecdote, often rising up as it does the rounds on Facebook and other social media, tells the story of a man attending his friend’s funeral. The story remarks on the cover of the handout leaflet he receives at the door of the chapel. Beneath the name of his life long companion are his date of birth and date of death separated by a dash, thus 1940 – 2014. As the friend contemplates this, he realizes that all our life is summed up in that ‘dash’, and he asks himself, “What would the story of my ‘dash’ be?”
I am deeply moved by the memories which Avraham shares as he eulogizes his wife, Sarah. It’s not just what is printed in the text of our passage this week; but all the things we know about his shared life’s journey alongside ‘the love of his life’. There were some rough spots, granted, for example when Sarah is taken by Pharaoh and later kidnapped by Abimelech, but in both these cases she is returned unharmed to her husband. The greater test upon the marriage must have been Sarah’s barren-ness, especially in light of the promises which God had made to Avraham. This obstacle was overcome as well, though tough times first led to the couple ‘taking things into their own hands’ for a while and birthing Ishmael. But, in the end, God’s grace proved sufficient and Avraham and Sarah gave birth to Yitzchak, the very prized son who would continue the lineage toward the chosen people and the nation of Israel.
Beyond this, and the comments noted above about the ‘good words’ spoken by Avraham about his life-partner, one can only surmise. How he must have loved her. The trust and mutual affection must have been great indeed. Would it not have been a great joy to sit Shiva with Avraham as he delved back through the years, speaking, pausing, thinking, remembering, speaking again, laughing, crying, and so on. What a legacy Sarah had left behind for the mourners who attended to Avraham during that period of grief.
Recently, in our congregational study groups, we were asked, “What would you like your legacy to be?” It reminded me of that anecdote I related above – and again, as I read this Parsha today, I thought about it. What will people remember about me when I am gone? Will there be good memories to offset any “not-do-good” ones? Will there be achievements recalled? What will be the measure of any successes in my life? These questions give us (or should give us) pause to reflect. How have I lived out my ‘dash’? Have I succeeded in being a person of faith, a person of integrity? Have I been truthful to God’s call on my life? Because - if our eulogy can’t speak of these things - how will we be able to stand before God’s judgement?
The second thing about this parsha that speaks to me arises from Avraham’s comment to the men at the gate with whom he bargains for a burial ground. What was it he said? “I am an alien and a resident among you.” Clearly, Avraham is an immigrant, living in a strange land. He has come, as my ‘newfy’ friend would say: “from away”.
There is a Hebrew word, “Ivri” which means “from the other side” which could be, and likely was, used to describe both Avraham and Sarah when they settled in Kena’an. It refers to the fact that they came “from the other side” of the Euphrates River. In reality, however, it indicates something else about the couple, and especially about Avraham.
We are told in Parsha Lech L’cha that when Avraham and his family left Haran for Kena’an, they were surrounded by many ‘souls’. Torah scholars believe that among these others there were both servants and Yeshiva students. Clearly, one way or the other, Avraham was surrounded by “such a great cloud of” other people – and yet he was seemingly always alone. Tradition holds that although Avraham is renowned for his Yeshiva with hundreds of students, that it was actually Eliezer, his head servant who was the Rosh haYeshiva (“Principal”). It’s as if Avraham and Sarah were unable to ‘mix’ with others. The reason for this is also clear – God chose Avraham to be progenitor of His Chosen. He was understood to be what might be called “uber-righteous”. Others might say Avraham was “so heavenly-minded that he was no earthly good”. In short, Avraham lived his entire life as if “on the other side” – there was a “spiritual divide” between himself and all others around him. In short, he may have lived “on this side” of heaven, but in reality, he was “an alien” amongst us.
In speaking about this earlier, I said that it is prophetic for Avraham’s descendents as well, and this is true. It should, however, also be true for us as believers. Does not Sha’ul (Paul) write in his letter to the Roman community of faith, “Do not let yourselves be conformed to the standards of this world. Instead be transformed by the renewing of your mind.” (Rom. 12:2) In his prayer recorded in John’s Gospel, Y’shua offers similar words about the talmidim: “I have given them Your Word, and the world hated them, because they do not belong to the world…” (Jn 17:14) and Y’shua also encourages the talmidim directly, saying: “…you do not belong to the world…I have picked you OUT of the world…” (Jn 15:19) These thoughts are often summarized in the phrase “Be IN the world, but not OF the world” – a very valid word of advice.
Yet there is still more to this concept. We are all sojourners here in this world. We live here, just as Avraham lived in Kena’an, yet this is not our home. Our home is with the Lord, in His eternal Kingdom. We are simply ‘passing through’. We are – at one and the same time – Immigrants, aliens in a foreign land, and yet we are ambassadors as well, representatives of God’s Kingdom. This world is a station along the way, not the terminal or final destination of our lives. Perhaps the Jewish community has a better grasp of this because of their being dispersed as they are “among the nations”, with the undying dream of returning to their ‘home’ h’Aretz, Israel. But we, as believers, should also get hold of the concept, as we are ‘grafted into’ the commonwealth of Israel by our faith, and by the blessing and grace of God Almighty / El Shaddai.
So it’s true then, life is fleeting, at least here in this temporary residence, for we are meant for other things, we are meant to live as citizens of a far off land – praying for, responding to our call, doing what God places on our hearts here, but always with our focus on that which is not fleeting, but rather Eternal, the Kingdom of God.
Ahmain!
Shavua Tov!! - Have a Great Week!!
= = = ================================================== = = =
The story of Abraham's purchase of the Cave of the Patriarchs from the Hittites
constitutes a seminal element in what was to become the Jewish attachment to the land[38] in that it signified the first 'real estate' of Israel long before the conquest under Joshua.[39] In settling here, Abraham is described as making his first covenant, an alliance with two local Amorite clans who became his ba’alei brit or “masters of the covenant”.[40] The Abrahamic traditions associated with Hebron are nomadic, and may also reflect a Kenite element, since the nomadic Kenites are said to have long occupied the city,[41] and Heber is the name for a Kenite clan.[42] (From wikipedia.com/*/Hebron)
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constitutes a seminal element in what was to become the Jewish attachment to the land[38] in that it signified the first 'real estate' of Israel long before the conquest under Joshua.[39] In settling here, Abraham is described as making his first covenant, an alliance with two local Amorite clans who became his ba’alei brit or “masters of the covenant”.[40] The Abrahamic traditions associated with Hebron are nomadic, and may also reflect a Kenite element, since the nomadic Kenites are said to have long occupied the city,[41] and Heber is the name for a Kenite clan.[42] (From wikipedia.com/*/Hebron)
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Acknowledgements
Ausubel, Nathan, The Book of Jewish Knowledge, Crown Publishers, Inc., New York, NY, 1970
Authors Unknown, Wikipedia and other Internet sources for background information
Barker, Kenneth, General Editor, The New International Study Bible, Zondervan Corporation, Grand Rapids, Michigan, 1985
Scherman, R. Nosson; and Zlotowitz, R. Meir, Editors, Stone Edition Art Scroll Chumash, Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Bible Version) AMG Publishers, Chatanooga, TN 1977
= = = ======================================================== = = =
Ausubel, Nathan, The Book of Jewish Knowledge, Crown Publishers, Inc., New York, NY, 1970
Authors Unknown, Wikipedia and other Internet sources for background information
Barker, Kenneth, General Editor, The New International Study Bible, Zondervan Corporation, Grand Rapids, Michigan, 1985
Scherman, R. Nosson; and Zlotowitz, R. Meir, Editors, Stone Edition Art Scroll Chumash, Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Bible Version) AMG Publishers, Chatanooga, TN 1977
= = = ======================================================== = = =
