Chayei Sarah - Knowledge

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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 Ḥama the son of Rabbi Ḥanina taught that Abraham did not bless Isaac but gave him gifts. Rabbi Ḥama 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 Genesis 25:11 reports, "And it came to pass after the death of Abraham, that God blessed Isaac his son."

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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 Genesis 23:12 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 (

2062:—Abraham, Isaac, and Jacob. Of Isaac, Genesis 27:33 says, "And I have eaten from everything." And of Jacob, Genesis 33:11 says, "Because I have everything." Already in their lifetimes they merited everything, that is perfection. The Gemara read these three verses also to teach that Abraham, Isaac, and Jacob were three people over whom the evil inclination had no sway, as Scripture says about them, respectively, "with everything," "from everything," and "everything," and the completeness of their blessings meant that they did not have to contend with their evil inclinations. And the Gemara read these same three verses to teach that Abraham, Isaac, and Jacob were three of six people over whom the Angel of Death had no sway in their demise—Abraham, Isaac, Jacob, Moses, Aaron, and Miriam. As Abraham, Isaac, and Jacob were blessed with everything, the Gemara reasoned, they were certainly spared the anguish of the Angel of Death. 1092:

remain a period of time. The servant persisted, so they called Rebekah to ask her, 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 and the long first open portion end here with the end of chapter 24.

2330: 5353: 2298: 1838:. Job 1:6–7 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 Job 1:8, "Have you considered my servant Job? For there is none like him in the earth . . . ." 5697: 2503: 2173: 2132: 2051: 1987: 1879: 2440: 300:, 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 finished 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 ends here. 1071:

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 ends here.

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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 2 Samuel 5:9 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.

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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 Genesis 24:67), "Isaac brought her into the tent, (and, behold, she was like) his mother Sarah."

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of silver," but Genesis 23:16 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 Genesis 18:5 offered, "And I will fetch

1860:) 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 Genesis 23:6,) "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. 6670: 5783: 6966: 6092: 2903: 6733: 2999:, Sephardi Jews each week base the songs of the services on the content of that week's parashah. For Parashat Chayei Sarah, Jews from Aleppo apply Maqam Hijaz, the maqam that expresses mourning and sadness in Syrian Jewish traditions, because the parashah contains the deaths of both Sarah and Abraham. Jews from Damascus, meanwhile, will use Maqam Saba, which is generally the Maqam for painful occasions across the Arab world. 2128:

Shemajah) taught that Abraham wrote a will that bequeathed all that he had as an inheritance to Isaac, as Genesis 25:5 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.

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whether a man could not do as he wished to his sons. When Alexander replied that a man could, Gebiah quoted Genesis 25:5, "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 Genesis 25:7, "But to the sons of the concubines, whom Abraham had, Abraham gave gifts." Thereupon the Ishmaelites departed in shame.

126: 2265: 2648: 7230: 5987: 2614: 1733:," 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— 292:. 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 1983:

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 Genesis 23:17 that one who buys a field also gains title to the border strips and the trees on these strips surrounding the field.

255:, 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 2455:, 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. 2672:

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.

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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

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was circumcised in Genesis 17:26.)—so should we also visit the sick. God comforted mourners—for Genesis 25:11 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 Deuteronomy 34:6 says, "And He buried him in

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Rabbi Ḥama son of Rabbi Ḥaninah taught that Genesis 25:11 shows God comforting the mourning Isaac, and thus demonstrates one of God's attributes that humans should emulate. Rabbi Ḥama son of Rabbi Ḥaninah asked what Deuteronomy 13:5 means in the text, "You shall walk after the Lord your God." How can

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to dispute the birthright with Israel, accompanied by the Canaanites and the Egyptians. The Ishmaelites based their claim on Deuteronomy 21:17, "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

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Rabbi Judah, Rabbi Nehemiah, and the Rabbis differed about the meaning of Genesis 25:5, "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 Genesis 12:2. The Rabbis said

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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 Genesis 24:60 reports, "And they

2257:. Regarding Eliezer, Genesis 24:15 reports: "And it came to pass, before he had done speaking, that, behold, Rebekah came out." Regarding Moses, Numbers 16:31 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, 2168:

A Midrash asked why, in Genesis 24:11, 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

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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 Genesis 24:42, "And I came

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Rabbi Haggai observed in Rabbi Isaac's name that Abraham prophesied in Genesis 24:7 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 Genesis 24:12 reports Abraham's servant

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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

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So let it come to pass, that the maiden to whom I shall say: ‘Let down your pitcher, I pray, that I may drink'; and she shall say: ‘Drink, and I will give your camels drink also'; let her be the one whom You have appointed for Your servant, even for Isaac; and thereby shall I know that You have shown

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In the fifth reading, 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

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Rabbi Judan read Genesis 24:67 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 Genesis 24:67 says, "And Isaac brought

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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

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to the well" in Genesis 24:42 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 Genesis 28:10–11) and Abishai the son of

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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

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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 Genesis 23:15 said, "The land is worth 400 shekels

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1:8), but they were unable to enter because of the sign of Abraham's covenant, as Judges 1:21 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 2 Samuel 5:6

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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,

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noted that Genesis 23:1 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

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at the well in Exodus 2:15–21. 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

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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

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Reading the servant's words to Laban in Genesis 24:56, "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

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Noting that Genesis 24:55 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

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explained that this accorded with the view of Rabbi Ḥaninah 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

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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 Genesis 18), Abraham ran to meet them and prepare for them a great banquet. He told Sarah to prepare cakes for them, but when

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A Midrash taught that Abraham said (with the words of Genesis 22:1 and 22:11), "'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 Psalm 110:4 says, "The Lord has sworn,

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1:6, “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 Genesis 24:34–35 reports, “And he said, ‘I am Abraham’s servant; and the Lord blessed my master Abraham.’”

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Reading the report of Genesis 24:10, "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

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deduced from Genesis 24:1 that God blessed Abraham in his old age because (as the Mishnah deduced from Genesis 26:5) he kept the entire Torah even before it was revealed. And the Tosefta deduced from the contrast between the plenty indicated in Genesis 24:1 and the famine indicated in Genesis 26:1

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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

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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 Deuteronomy 11:15, "I will grant grass for your cattle in your field, that you may eat and be satisfied," which gives precedence to animals eating before

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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 Genesis 24:34, "And he said: 'I am Abraham's servant,'" immediately

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that Abraham's servant Eliezer made an improper request when in Genesis 24:14 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

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Reading the servant's test in Genesis 24:14, "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 Genesis 24:44) "whom the Lord has appointed for my master's son." The Midrash explained that the servant knew that if she

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Reading the report of Genesis 24:10 that Abraham's servant had "all the goods of his master's in his hand," Rabbi Ḥelbo 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

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differed as to its meaning of "Machpelah"—meaning "double cave"—in Genesis 23:9. 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

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deduced from Genesis 23:3 that as long as a person has the obligation to bury a body, it is as if the corpse lay before the person. Genesis 23:3 says: "And Abraham rose up from before his dead," indicating that he departed from the presence of Sarah's body. And then Genesis 23:4 says: "that I may

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said in the name of Rav that Genesis 23:17, 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

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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

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1:5 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 Genesis 22:20–23 first says, "Behold, Milcah, she also has

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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

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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

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A Midrash taught that when Rebekah’s family heard Abraham's servant say in Genesis 24:34, "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

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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,

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a human being walk after God, when Deuteronomy 4:24 says, "he Lord your God is a devouring fire"? Rabbi Ḥama son of Rabbi Ḥaninah explained that the command to walk after God means to walk after the attributes of God. As God clothes the naked—for Genesis 3:21 says, "And the Lord God made for

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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 Genesis 24:50–51 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

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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 ends here.

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The Tosefta reported that Jewish judicial proceedings adopted the oath that Abraham imposed in Genesis 24:3. And Rav Judah said that Rav said that the judge adjures the witness with the oath stated in Genesis 24:3, "And I will make you swear by the Lord, the God of heaven."

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taught that because humans cannot understand anything about God except for God’s Name and that God exists, Abraham associated God’s Name with heaven and earth when he said in Genesis 24:3, "And I will make you swear by the Lord, the God of heaven and the God of the earth."

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did so and became the chief, as 1 Chronicles 11:6 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 1 Chronicles 21:25 reports, "So David gave to

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The Lord, the God of heaven, who took me from my father's house, and from the land of my nativity, and who spoke to me, and who swore to me, saying: ‘To your seed will I give this land'; He will send His angel before you, and you shall take a wife for my son from there.

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A Midrash noted that in Genesis 24:57, 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.

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And the maiden was very fair to look upon, a virgin, neither had any man known her; and she went down to the fountain, and filled her pitcher, and came up. And the servant ran to meet her, and said: "Give me to drink, I pray, a little water of your pitcher."

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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."

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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.

2644:) 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 Genesis 24:64) at the very moment of Isaac's afternoon prayer. 1569:

And when she had done giving him drink, she said: "I will draw for your camels also, until they have done drinking." And she hastened, and emptied her pitcher into the trough, and ran again to the well to draw, and drew for all his camels.

200:)) within the "open portion" division of the second reading. The long first open portion spans the first five readings. The second open portion coincides with the sixth reading. And the third open portion coincides with the seventh reading. 2325:

But the Pirke De-Rabbi Eliezer taught that Laban and Bethuel said in Genesis 24:50, "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.

1972:(worth 100 shekels each), because Genesis 23:16 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 2933:

noted that people came before animals with regard to drinking in Genesis 24:14, which says, "Drink and I will also draw for your camels," and Numbers 20:8 which says, "And you will provide water for the congregation and their cattle."

2678:

cited Laban and Bethuel's words regarding Rebekah in Genesis 24:51, "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.

1916:

The Gemara deduced from the use of the term "take" in Genesis 23:13 that "taking" means by monetary exchange. And thus the Gemara deduced that money effects betrothal by noting the common use of "take" in Genesis 23:13 and in

2624:

read the words “He will send His angel before you” in Genesis 24:7 as a prayer. Ibn Ezra argued that if it were a prophecy, Abraham would not have said in Genesis 24:8, “And if the woman is not willing to follow you . . . .”

246:

In the second reading, 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

2209:

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

233:

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

1666:

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."

2494:

derived from the Patriarchs, and cited Genesis 24:63 for the proposition that Jews derived the afternoon prayer from Isaac, arguing that within the meaning of Genesis 24:63, "speak" meant "pray," just as it did in

1944:

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 Genesis 23:16).

2077:

The Pirke De-Rabbi Eliezer identified the unnamed steward of Abraham's household in Genesis 24:2 with Abraham's servant Eliezer introduced in Genesis 15:2. The Pirke De-Rabbi Eliezer told that when Abraham left

5122: 2086:

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

2225:

made in Judges 11:31 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,

2104:

Name of God. They concluded that the witness needs to hold something sacred in his hand, as Abraham's servant did when in Genesis 24:9 he put his hand under Abraham's thigh and held Abraham's circumcision.

1588:

and said: "Whose daughter are you? tell me, I pray. Is there room in your father's house for us to lodge in?" And she said to him: "I am the daughter of Bethuel the son of Milcah, whom she bore to Nahor."

228:

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

2169:

left their homes went to wells. In addition to Abraham's servant in Genesis 24:11, Genesis 29:2 says of Jacob, "And behold a well in the field," and Exodus 2:15 reports of Moses, "He sat down by a well."

3032:("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. 1593:

And I asked her, and said: ‘Whose daughter are you?' And she said: ‘The daughter of Bethuel, Nahor's son, whom Milcah bore to him.' And I put the ring upon her nose, and the bracelets upon her hands.

5838:

part 1, pages 21a, 50a, 100b, 103a, 121a–34a, 135b, 141a, 142a, 181b, 187a, 223a, 224a; part 2, pages 39b, 236a; part 3, pages 103a, 148b, 158a; Raya Mehemna 60a. Spain, late 13th Century. In, e.g.,

1555:

And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel the son of Milcah, the wife of Nahor, Abraham's brother, with her pitcher upon her shoulder.

1801:

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,

1607:

And he said: "Blessed be the Lord, the God of my master Abraham, who has not forsaken His mercy and His truth toward my master; as for me, the Lord has led me to the house of my master's brethren.'

2007:

Rabbi Ḥama ben Ḥanina taught that our ancestors were never without a scholars' council. Abraham was an elder and a member of the scholars' council, as Genesis 24:1 says, "And Abraham was an elder (

1611:

And I bowed my head, and prostrated myself before the Lord, and blessed the Lord, the God of my master Abraham, who had led me in the right way to take my master's brother's daughter for his son.

2143:

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 Genesis 24:42), "And I came

1562:

And before I had done speaking to my heart, behold, Rebekah came forth with her pitcher on her shoulder; and she went down to the fountain, and drew. And I said to her: ‘Let me drink, I pray.'

1547:

behold, I stand by the fountain of water; and let it come to pass, that the maiden that comes forth to draw, to whom I shall say: ‘Give me, I pray, a little water from your pitcher to drink';

2004:

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.

1617:

Abraham's servant's meeting (on behalf of Isaac) of Rebekah at the well in Genesis 24:11–27 is the Torah's first of several meetings at watering holes that lead to marriage. Also of the same

1522:

And the servant took ten camels, of the camels of his master, and departed; having all good things of his master's in his hand; and he arose, and went to Aram-Naharaim, to the city of Nahor.

6120:, pages 11, 58, 93–94, 100, 127–28, 130, 133–34, 173, 185, 187, 203, 339–43, 353–54, 394–95, 476–77, 492–93, 496–98, 623, 779, 806. New York: Alfred A. Knopf, 2005. Originally published as 2160:

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

2019:, Abraham's servant, was an elder and a member of the scholars' council, as Genesis 24:2 says, "And Abraham said to his servant, the elder of his house, who ruled over all he had," which 1412:

The cave of Machpelah in which Genesis 23:18 reports Abraham buried Sarah later became the burial site for Abraham himself (as reported in Genesis 25:8–10) and thereafter Isaac, Rebekah,

1451:

And the Lord has blessed my master greatly; and he is become great; and He has given him flocks and herds, and silver and gold, and men-servants and maid-servants, and camels and asses.

1424:

The story of Abraham's servant's mission to get a wife for Isaac is told twice, once by the narrator in Genesis 24:1–27, and then a second time by Abraham's servant in Genesis 24:34–48.

7106: 5236: 4189: 2475:

of the afternoon prayer (at 3 p.m.). Isaac had gone forth to say the afternoon prayer, as it is said in Genesis 24:63, "And Isaac went forth to meditate in the field towards evening."

5328:

and Maurice Simon, volume 1, page 63, 309, 347, 357, 386–87, 416, 485–86; volume 2, pages 509–55, 584, 594, 603, 613, 616–18, 621, 645, 732, 794, 931–32. London: Soncino Press, 1939.

1834:

1:6–8 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 Genesis 23:3–16 showed faith comparable to that of

1467:

And I will make you swear by the Lord, the God of heaven and the God of the earth, that you shall not take a wife for my son of the daughters of the Canaanites, among whom I dwell.

1136:

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 and the second open portion end here.

1502:

And he said to me: The Lord, before whom I walk, will send His angel with you, and prosper your way; and you shall take a wife for my son of my kindred, and of my father's house;

2058:

The Gemara read the words of Genesis 24:1, "And the Lord blessed Abraham with everything," to support the Sages' teaching that God gave three people in this world a taste of the

2573:

and for his wife coats of skin and clothed them"—so should we also clothe the naked. God visited the sick—for Genesis 18:1 says, "And the Lord appeared to him by the oaks of

2043:)." In Egypt they had the scholars' council, as Exodus 3:16 says, "Go and gather the elders of Israel together." And in the Wilderness, they had the scholars' council, as in 1586:

And it came to pass, as the camels had done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold;

1361:

The 400 shekels of silver that Abraham paid Ephron the Hittite to buy the cave of Machpelah and adjoining land in Genesis 23:14–16 far exceeds the 100 pieces of silver that

2404:) shall he have the right of redemption." Thus Genesis 24:55 might mean, "Let the maiden abide with us a year, or at the least ten months." The Gemara then suggested that 1805:

taught that we learn from the words, "And Abraham rose up from before his dead and spoke," in Genesis 23:3 that one whose dead lies before him is exempt from reciting the

1574:

And she made haste, and let down her pitcher from her shoulder, and said: ‘Drink, and I will give your camels drink also.' So I drank, and she made the camels drink also.

1726:

1:1). Rabbi Akiva taught that the reason was this: Let Esther, the descendant of Sarah, who lived 127 years (as Genesis 23:1 reports), come and reign over 127 provinces.

2693:

The Zohar, however, deduced from the plural of "concubines" in Genesis 25:6 that Abraham had two concubines beside Sarah and Hagar and thus like Jacob had four spouses.

5733: 1773:

Abraham would have slaughtered him. As soon as he finished speaking, Sarah's soul departed. Similarly, reading Genesis 23:2, "And Abraham came to mourn for Sarah," the

1968:), except for the silver coin that Genesis 23:16 cites in the transaction with Ephron. For although Genesis 23:16 mentions the coinage without qualification, it means 2152:

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

7096: 5737: 5729: 5725: 1864:

and will not repent: 'You are a priest forever after the manner of Melchizedek." And he attained kingship, as Genesis 23:6 says, "You are a mighty prince among us."

1700:

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).

1066:

In the fourth reading, the servant blessed God for steadfast faithfulness to Abraham. Rebekah ran and told everything to her mother's household. Rebekah's brother

7046: 1778:

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

6129: 2634:

taught that when Abraham's servant reached Haran and met Rebekah (in the words of Genesis 24:11) "at the time of evening," it was the time of the afternoon (

1483:

And the servant said to him: "Perhaps the woman will not be willing to follow me to this land; must I bring your son back to the land from which you came?"

4717:

For more on medieval Jewish interpretation, see, e.g., Barry D. Walfish, "Medieval Jewish Interpretation," in Adele Berlin and Marc Zvi Brettler, editors,

3859:

For more on early nonrabbinic interpretation, see, e.g., Esther Eshel, "Early Nonrabbinic Interpretation," in Adele Berlin and Marc Zvi Brettler, editors,

1822: 2728:‎) in weight and gold bracelets of ten shekels in weight. This table translates units of weight used in the Bible into their modern equivalents: 2108:

said that a judge who adjures by "the Lord God of heaven" without having the witness hold a sacred object errs and must repeat the swearing correctly.

1549:

and she shall say to me: ‘Both you drink, and I will also draw for your camels'; let her be the woman whom the Lord has appointed for my master's son.

7899: 2277:

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.

3780: 2396:

25:29 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 (

6799:, pages 7, 19–20, 22, 37, 91–92, 99, 105–06, 109–10, 112–13, 115, 117–18, 120–22, 124, 141, 156, 162, 191. New Haven: Yale University Press, 2012. 2432:

and his friends the words of Genesis 24:56 and that the man who came with him the day before to prosper his way was standing and waiting for him.

7139: 6983: 2660:

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.

6464: 5279:, Yisroel Simcha Schorr, and Mordechai Marcus, volumes 1, 12, 14, 24, 31, 37, 40, 45. Brooklyn: Mesorah Publications, 2005–2018. And in, e.g., 2322:

in the name of Rabbi Ḥaninah ben Isaac said that the decree with regard to Rebekah that Laban and Bethuel acknowledged came from Mount Moriah.

6203: 1529:

And he made the camels to kneel down without the city by the well of water at the time of evening, the time that women go out to draw water.

1711:

borne children . . . and Bethuel begot Rebekah," and after that, Genesis 23:1 says, "and the lifetime of Sarah was a hundred years . . . ."

1782:), and she gave forth three howlings corresponding to the three disconnected short notes (of the shofar), and her soul fled, and she died. 2054:

Abraham ordered his servant to get a wife for Isaac. (1984 illustration by Jim Padgett, courtesy of Distant Shores Media/Sweet Publishing)

7979: 6207: 1510:

then shall you be clear from my oath, when you come to my kindred; and if they do not give her to you, you shall be clear from my oath.

7974: 6237: 1882:

Abraham bought a piece of land with a cave on it. (1984 illustration by Jim Padgett, courtesy of Distant Shores Media/Sweet Publishing)

1154:‎) reading that concludes the parashah, Ishmael lived 137 years and then died. Ishmael's progeny dwelt in lands all the way from 2499:

102:1. Thus, interpreting Genesis 24:64, Rav Huna taught that when Rebekah first saw Isaac, she saw his hand stretched out in prayer.

2176:

The servant prayed that the Lord would help him. (1984 illustration by Jim Padgett, courtesy of Distant Shores Media/Sweet Publishing)

1459:

And Abraham said to his servant, the elder of his house, that ruled over all that he had: "Put, I pray you, your hand under my thigh.

7523: 1768:. The Midrash told that at the very moment in Genesis 22:11–12 that the angel of the Lord stayed Abraham from sacrificing Isaac, the 1470:

And my master made me swear, saying: You shall not take a wife for my son of the daughters of the Canaanites, in whose land I dwell.

1358:. Similarly, Joshua 15:13 reports that Arba was the father of Anak, and Joshua 21:11 tells that Arba was the father of the Anokites. 2329: 2971:

The Sages deduced from Isaac's "meditation . . . toward evening" in Genesis 24:63 that Isaac began the practice of the afternoon (

1531:

And he said: "O Lord, the God of my master Abraham, send me, I pray, good speed this day, and show kindness to my master Abraham.

1507:

And if the woman is not willing to follow you, then you shall be clear from my oath; only you shall not bring my son back there."

7953: 5692:. Translated and annotated by H. Norman Strickman and Arthur M. Silver, pages 228–47. New York: Menorah Publishing Company, 1988. 2522:

her into his mother Sarah's tent," and after that, Genesis 25:1 says, "And Abraham took another wife, and her name was Keturah."

7071: 5352: 2035:)." Jacob was an elder and a member of the scholars' council, as Genesis 48:10 says, "Now the eyes of Israel were dim with age ( 7894: 6814: 2490:

in accordance with the opinion of Rabbi Yose the son of Rabbi Ḥanina (according to the Babylonian Talmud) said that the three

2120:

praying, "And show kindness to my master Abraham." Rabbi Haggai concluded in Rabbi Isaac's name that all need God's kindness.

1535:

And I came this day to the fountain, and said: ‘O Lord, the God of my master Abraham, if now You do prosper my way that I go:

5696: 2372:) in Genesis 24:55 to mean "a year." Genesis 24:55 says, "And her brother and her mother said: ‘Let the maiden abide with us 2314:

concluded that they could not overcome him. Thereupon, they removed the poisoned food that they had given Abraham's servant.

3097: 2297: 2253:

taught that God answered three men even while their petition was still on their lips: Abraham's servant Eliezer, Moses, and

1579:

And the man looked steadfastly on her; holding his peace, to know whether the Lord had made his journey prosperous or not.

2586:

on Deuteronomy 11:22 taught that to walk in God's ways means to be (in the words of Exodus 34:6) "merciful and gracious."

2451:

In Genesis 24:58, Rebekah's brother and mother "called Rebekah, and said to her: ‘Will you go?'" Rabbi Uanina, the son of

7132: 5999: 2139:

Reading the report of the servant's travels in Genesis 24:10, the Pirke De-Rabbi Eliezer taught that from Kiriat Arba to

238:

of silver and Abraham accepted Ephron's terms, gave him the silver, and purchased the land. The first reading ends here.

89:'s negotiations to purchase a burial place for his wife Sarah and his servant's mission to find a wife for Abraham's son 5297: 5267:: Berakhot 43a; Orlah 9b; Shabbat 45b; Rosh Hashanah 12a; Ketubot 5a; Sotah 32a; Kiddushin 1a, 11b, 16b; Sanhedrin 62a. 2027:

was an elder and a member of the scholars' council, as Genesis 27:1 says: "And it came to pass when Isaac was an elder (

1933:

three instances are: the cave of Machpelah, of which Genesis 23:16 reports, "And Abraham weighed to Ephron the silver";

7889: 6154: 5749: 5745: 5741: 5313: 5309: 5305: 5301: 5293: 4855: 4081: 4069: 3847: 6706:

Rachel Brodie. “When Gender Varies: A Curious Case of Kere and Ketiv: Parashat Chayei Sarah (Genesis 23:1–25:18).” In

5660:. Translated and annotated by Yisrael Isser Zvi Herczeg, volume 1, pages 241–70. Brooklyn: Mesorah Publications, 1995. 2439: 2135:

The servant stopped at the well. (1984 illustration by Jim Padgett, courtesy of Distant Shores Media/Sweet Publishing)

5529:. Edited by Yisroel Simcha Schorr, Chaim Malinowitz, and Mordechai Marcus, 72 volumes. Brooklyn: Mesorah Pubs., 2006. 2502: 2180:

Reading of the servant's plan in Genesis 24:11, "At the time of evening, the time that women go out to draw water,"

2172: 2131: 2050: 1986: 1878: 97: 6399:

Wrestling With Angels: What Genesis Teaches Us About Our Spiritual Identity, Sexuality, and Personal Relationships

7031: 2284:

cited a Tanna that interpreted Genesis 24:16 to teach that Rebekah was virgin between the ages of 12 and 12½ (a

7702: 7125: 5032: 4738: 2946: 2514:

Genesis 2:24 says, "Therefore shall a man leave his father and his mother, and he shall cleave unto his wife."

3800:

For more on inner-Biblical interpretation, see, e.g., Benjamin D. Sommer, "Inner-biblical Interpretation," in

2116:

errs and must repeat the swearing. The law follows Rava, but not Rav Papa, as tefillin are considered sacred.

1567:

And she said: "Drink, my lord"; and she hastened, and let down her pitcher upon her hand, and gave him drink.

1453:

And Sarah my master's wife bore a son to my master when she was old; and to him has he given all that he has.

7651: 7516: 5905:. Translation and explanatory notes by Raphael Pelcovitz, pages 114–29. Brooklyn: Mesorah Publications, 1997. 2350: 1515:

And the servant put his hand under the thigh of Abraham his master, and swore to him concerning this matter.

7036: 2964:), at the close of the fourth blessing (of thanks for God's goodness), Jews allude to God's blessing of the 6620: 5070: 2201:

answered that way, she would be a righteous woman, eager to show hospitality, just like Abraham and Sarah.

1990:

Abraham was very old. (1984 illustration by Jim Padgett, courtesy of Distant Shores Media/Sweet Publishing)

1941:, of which 1 Chronicles 21:25 reports, "So David gave to Ornan for the place six hundred shekels of gold." 2506:

Isaac loved Rebekah. (1984 illustration by Jim Padgett, courtesy of Distant Shores Media/Sweet Publishing)

2242: 1540:

Behold, I stand by the fountain of water; and the daughters of the men of the city come out to draw water

6938: 6870: 6576: 6225: 6216: 5720: 5261:. Translated by Jacob Neusner, pages 861, 876, 946. Peabody, Massachusetts: Hendrickson Publishers, 2002. 5057: 4850: 4823:. Translation and explanatory notes by Raphael Pelcovitz, page 120. Brooklyn: Mesorah Publications, 1997. 2193: 7051: 6377:

Assimilation versus Separation: Joseph the Administrator and the Politics of Religion in Biblical Israel

5649: 7557: 6286: 6117: 5856:. Translated and annotated by Eliyahu Munk, volume 1, pages 346–84. Jerusalem: Lambda Publishers, 2003. 5284: 17: 7111: 6821: 6025:. Translated and annotated by Eliyahu Munk, volume 1, pages 217–40. New York: Lambda Publishers, 2012. 5923:. Translated and annotated by Eliyahu Munk, volume 1, pages 145–63. New York, Lambda Publishers, 2000. 5870:. Translated and condensed by Eliyahu Munk, volume 1, pages 159–76. New York, Lambda Publishers, 2001. 3895: 7740: 7001: 6922:“Ancient Israelite Population Economy: Ger, Toshav, Nakhri and Karat as Settler Colonial Categories.” 6715: 5829: 5778:. Translated and annotated by Eliyahu Munk, volume 1, pages 166–86. Jerusalem: Ktav Publishers, 2013. 4754: 3831:

Studies in the Weekly Parashah: The Classical Interpretations of Major Topics and Themes in the Torah

2269: 2153: 1929:

of bread," but Genesis 18:7 reports, "And Abraham ran to the herd," doing much more than he offered.

1365:

paid the children of Hamor for the parcel of ground where he had spread his tent outside the city of

6573:“The Story of a Giant Story: The Winding Way of Og King of Bashan in the Jewish Haggadic Tradition.” 1809:(as the verse implies that until Sarah's burial, Abraham did nothing but make arrangements for it). 284:

In the third reading, the servant took Abraham's bounty and ten of Abraham's camels and traveled to

7937: 7509: 7101: 7066: 6749: 6700: 6645: 6497: 6404: 6038: 5894: 2656: 2345: 2281: 6746:

Covenant & Conversation: A Weekly Reading of the Jewish Bible: Genesis: The Book of Beginnings

6522:

The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Its Sacred Texts

6172: 5559:. Translated by Maurice Simon, volume 8, pages 17, 72, 124, 174, 232. London: Soncino Press, 1939. 5318:

58:1–62:5; 65:9; 66:4; 67:9; 68:2–4, 9; 70:12; [https://www.sefaria.org/Bereishit_Rabbah.79.7 79:7

7932: 7595: 7091: 6112: 5802:

Translated by Charles B. Chavel, volume 1, pages 281–312. New York: Shilo Publishing House, 1971.

3890: 3817: 6894: 5949: 5142: 5055:

See Mark L. Kligman, "The Bible, Prayer, and Maqam: Extra-Musical Associations of Syrian Jews,"

3785:

Proceedings of the Committee on Jewish Law and Standards of the Conservative Movement: 1986–1990

3011:

Abishag at the bed of David, with Bathsheba, Solomon, and Nathan (from a Dutch Bible circa 1435)

1475:

But you shall go to my country, and to my kindred, and take a wife for my son, even for Isaac."

7662: 7589: 6942: 6838: 6810: 6763: 6525: 6432: 5325: 4938: 4337: 4329: 2140: 2023:

explained to mean that he ruled over—and thus knew and had control of—the Torah of his master.

1774: 1760:

to mourn for Sarah, and to weep for her" in Genesis 23:2 that Abraham came directly from Mount

230: 5761: 4983:

The Schottenstein Edition Siddur for the Sabbath and Festivals with an Interlinear Translation

4867: 7576: 6387: 6011: 5859: 5532: 5197: 5189: 4456: 3036: 2291: 1835: 716: 6486:

The Women's Torah Commentary: New Insights from Women Rabbis on the 54 Weekly Torah Portions

5283:. Edited by Jacob Neusner and translated by Jacob Neusner, Tzvee Zahavy, B. Barry Levy, and 2412:, might mean "a month," as Numbers 11:20 suggests when it uses the phrase "a month of days ( 2261:

7:1 reports: "Now when Solomon had made an end of praying, the fire came down from heaven."

7927: 7772: 7148: 6696: 6692: 6517: 6345:

The JPS Torah Commentary: Genesis: The Traditional Hebrew Text with the New JPS Translation

6323: 5957: 5927: 5825: 5207: 2871: 2237: 1598:

She said moreover to him: "We have both straw and provender enough, and room to lodge in."

1448:

And Abraham was old, well stricken in age; and the Lord had blessed Abraham in all things.

62: 6102:

Sabbath Queen: Fifty-four Bible Talks to the Young Based on Each Portion of the Pentateuch

4996:

Schottenstein Edition Siddur for the Sabbath and Festivals with an Interlinear Translation

3985: 8: 7780: 7712: 7619: 7490: 7460: 7432: 7412: 7377: 7164: 6858: 6658: 6548: 6366: 6360: 5982:. Translated by Eliyahu Munk, volume 1, pages 185–200. Brooklyn: Lambda Publishers, 1999. 5965: 5842:. Translated by Harry Sperling and Maurice Simon. 5 volumes. London: Soncino Press, 1934. 5767: 5609: 5599: 5552: 5201: 4972:. Translated by Charles Wengrov, volume 1, page 87. Jerusalem: Feldheim Publishers, 1991. 4766: 3788: 2712:

argued that the Abraham cycle was a postexilic invention of the 5th century CE or later.

2561: 2258: 2020: 1938: 1918: 1875:

multiple couples—Adam and Eve, Abraham and Sarah, Isaac and Rebekah, and Jacob and Leah.

1802: 1386: 1095: 691: 289: 178: 7021: 6807:

The Lives of Ordinary People in Ancient Israel: When Archaeology and the Bible Intersect

2982: 1144:

In the seventh reading, Ishmael had 12 sons, who became chieftains of 12 tribes. In the

172:) divisions (roughly equivalent to paragraphs, often abbreviated with the Hebrew letter 7668: 7440: 7334: 7324: 7314: 7276: 7016: 6513: 6493: 6296: 6214:

Wolfgang M.W. Roth. "The Wooing of Rebekah. A Tradition-Critical Study of Genesis 24."

5675: 5569: 5083: 4888: 4633: 4608: 4238: 4105: 3911:, "Classical Rabbinic Interpretation," in Adele Berlin and Marc Zvi Brettler, editors, 2965: 2549: 2231: 2079: 2059: 1887: 1871: 1744: 203: 7905: 6911: 5891:. Translated and annotated by Israel Lazar, pages 129–46. Brooklyn: CreateSpace, 2015. 4542: 4424: 4297: 3997: 1478:

But you shall go to my father's house, and to my kindred, and take a wife for my son.

146:

In traditional Sabbath Torah reading, the parashah is divided into seven readings, or

7911: 7718: 7696: 7397: 7306: 7246: 6788: 6630: 6605: 6475: 6278: 5539:. Translated by Maurice Simon, volume 9, pages 133, 153. London: Soncino Press, 1939. 5001: 4782:(mid-12th century), in, e.g., H. Norman Strickman and Arthur M. Silver, translators, 4459: 3805: 2393: 2250: 1979: 1849: 1789:

deduced from the use of the verb "came" in the account of Genesis 23:2, "And Abraham

1402: 225: 6988: 6888:

The Heart of Torah, Volume 1: Essays on the Weekly Torah Portion: Genesis and Exodus

5108:"Cave of the Patriarchs (Machpelah): History, Structure, and Spiritual Significance" 7984: 7786: 7708: 7680: 7656: 7548: 7407: 7169: 6895:“Abraham's Burial (Genesis 25.9): An Idyllic Burial or a Dispute over Inheritance?” 6866: 6802: 6774: 6538: 6168: 5681: 5625: 5549:. Translated by L. Rabinowitz, volume 8, pages 51, 88. London: Soncino Press, 1939. 5331: 5276: 5264: 4732: 4452: 2914: 2621: 2606: 2510: 2483: 2458: 1934: 1857: 1853: 1765: 1706:

Rabbi Abba bar Kahana interpreted the words, "The sun rises, and the sun sets," in

1651: 1406: 6046: 5107: 2188: 2065: 1703:

Rabbi Haggai said in Rabbi Isaac's name that all of the Matriarchs were prophets.

1428:

and other commentators noted a number of differences between the two recountings.

7863: 7636: 7536: 7382: 7369: 7156: 6830: 6593: 6489: 6372: 6316:

K.T. Aitken. "The Wooing of Rebekah: A Study in the Development of a Tradition."

6146: 6008:. Edited by Thomas H. Johnson, page 246. New York: Little, Brown & Co., 1960. 5995: 5971: 5880: 5845: 5522: 5216:

The Old Testament Pseudepigrapha: Volume 1: Apocalyptic Literature and Testaments

5194:

The Old Testament Pseudepigrapha: Volume 1: Apocalyptic Literature and Testaments

4758: 4648: 4321: 3068: 2709: 2668: 2479: 2452: 2214: 2044: 1812: 1425: 1382: 1175: 82: 50: 6863:

Archaeology of the Bible: The Greatest Discoveries From Genesis to the Roman Era

5621: 5617: 5317: 4681: 4660: 4516: 4412: 4141: 4033: 3960: 3948: 3927: 3876: 3872: 3272: 1937:, of which Genesis 33:19 reports, "And he bought the parcel of ground"; and the 130: 7625: 7445: 7238: 6775:“They Save Themselves Alone: Faith and Loss in the Stories of Abraham and Job.” 6755: 6741: 6711: 6641: 6504: 6340: 6306: 6254: 5705: 5290: 5218:. Edited by James H. Charlesworth, pages 871–902. New York: Anchor Bible, 1983. 4934: 4799: 4471: 3924: 3046: 2960: 2553: 2530: 2319: 2205: 1896: 1841: 1723: 1642:

The parashah has parallels or is discussed in these early nonrabbinic sources:

1351: 1074: 256: 248: 157: 152: 6978: 6061:, pages 33–36. Philadelphia: Jewish Publication Society, 1998. Reprinted 2012. 5954:

Chanukas HaTorah: Mystical Insights of Rav Avraham Yehoshua Heschel on Chumash

5606:. Translated by A. Cohen, volume 7, pages 46, 85. London: Soncino Press, 1939. 5576:. Translated by Harry Freedman and Maurice Simon. London: Soncino Press, 1939. 5348:. Translated by Maurice Simon, volume 9, page 40. London: Soncino Press, 1939. 5338:. Translated by Harry Freedman and Maurice Simon. London: Soncino Press, 1939. 4705: 4045: 3754: 3742: 3730: 3705: 3632: 3620: 3608: 3596: 3584: 3572: 3560: 3548: 3536: 3524: 3499: 3487: 3475: 3463: 3451: 3439: 3427: 3415: 3403: 3378: 3366: 3354: 3342: 3330: 3318: 3306: 3230: 3205: 3193: 2690:

identified the "concubines" to whom Genesis 25:6 refers as Hagar and Keturah.

1491:

And Abraham said to him: "Beware you that you do not bring my son back there.

7968: 7690: 7606: 7583: 7256: 7026: 6721: 6568: 6438: 6424: 6391: 6269: 6245: 6233: 6064: 5908: 5589: 5341: 5248: 5232: 5211: 4956: 4592: 4344:(New York: American Biblical Encyclopedia Society, 1957), volume 3, page 195. 3813: 3693: 3681: 3669: 3657: 3281: 3266: 3254: 3242: 3181: 3169: 3157: 3061: 3050: 2491: 2302: 2301:

Isaac's servant trying the bracelet on Rebecca's arm (painting circa 1800 by

1817: 1806: 1159: 1067: 1035: 285: 119: 78: 6921: 5410: 5257:: Sotah 7:3, 10:5; Kiddushin 5:17. Land of Israel, circa 300 C.E. In, e.g., 4512: 4226: 2945:

Some Jews refer to the ten trials of Abraham in Genesis 12–25 as they study

2047:

11:16, God directed Moses to "Gather . . . 70 men of the elders of Israel."

1350:

Kiriath-arba, mentioned in Genesis 23:2, literally means “village of Arba.”

7613: 7563: 7387: 6710:. Edited by Gregg Drinkwater, Joshua Lesser, and David Shneer; foreword by 6601: 6583: 6481: 6192: 6163:

Torah and Tradition: A Bible Textbook for Jewish Youth: Volume I: Bereishis

6058: 5961: 5454: 5450: 5063:

Maqam and Liturgy: Ritual, Music, and Aesthetics of Syrian Jews in Brooklyn

4968:. Translated by Charles B. Chavel, 2 volumes. London: Soncino Press, 1967. 4483: 4193: 3908: 3801: 3075: 3035:

The specific text read following Parashah Chayei Sarah varies according to

2996: 2864: 2334: 2105: 1707: 161: 6223:

R. David Freedman. "‘Put Your Hand Under My Thigh'—The Patriarchal Oath."

6071:. Translated with an introduction by Simon Kaplan; introductory essays by 5889:

Abarbanel: Selected Commentaries on the Torah: Volume 1: Bereishis/Genesis

5764:, pages 24, 28, 53, 56, 188, 218, 250. New York: Dover Publications, 1956. 5502: 5474: 5458: 5240: 4153: 4129: 3119: 3007: 2761:

Exodus 30:13; Leviticus 27:25; Numbers 3:47; Numbers 18:16; Ezekiel 45:12

1166:. The seventh reading, the third open portion, and the parashah end here. 7762: 7757: 7752: 7747: 7735: 7601: 7570: 7339: 7086: 6949: 6678: 6107: 6072: 5824:. Translation and commentary by Nathan Wolski, volume 10, pages 366–401. 5542: 5498: 5494: 5470: 5466: 5462: 5446: 5442: 4259: 4177: 4117: 4057: 2951: 2839: 2595: 2544: 1831: 1730: 1715: 106: 96:

The parashah is made up of 5,314 Hebrew letters, 1,402 Hebrew words, 105

7117: 7011: 6784: 6572: 6415: 6183: 6150: 5658:

The Torah: With Rashi's Commentary Translated, Annotated, and Elucidated

5632: 5490: 5486: 5482: 5478: 4798:, Bereishit, section 1, page 132a (Spain, late 13th century), in, e.g., 4309: 4009: 1178:

of Torah reading read the parashah according to the following schedule:

7822: 7792: 7465: 7359: 7251: 7199: 7174: 7056: 6347:, pages 157–77, 395–97. Philadelphia: Jewish Publication Society, 1989. 6270:“Abraham and the Iron Age: Reflections on the New Patriarchal Studies.” 6262: 6127:

Manfred R. Lehmann. "Abraham's Purchase of Machpelah and Hittite Law."

5791: 5715: 5672:

Rabbi Samuel Ben Meir's Commentary on Genesis: An Annotated Translation

5518: 5514: 5506: 5406: 5390: 5374: 5370: 5366: 4885:

Rabbi Samuel Ben Meir's Commentary on Genesis: An Annotated Translation

4839:. Translation and commentary by Daniel C. Matt, volume 2, pages 130–31. 4746: 4621: 4165: 4093: 4021: 3029: 2797: 2675: 2361: 1867: 1749: 1618: 6669: 6301:

Genesis: Interpretation: A Bible Commentary for Teaching and Preaching

5782: 5708:

2:1, 26; 10:5; 14:10–11; 15:12; 19:32; 21:20. 12th Century. In, e.g.,

5510: 5426: 5422: 5418: 5414: 5402: 5394: 5382: 5378: 5061:, volume 45 (number 3) (Autumn 2001): pages 443–479; Mark L. Kligman, 4596: 4580: 4448: 4436: 4400: 4379: 2342:

said that Abraham's servant did not disclose Bethuel's fate to Isaac.

1342:

The parashah has parallels or is discussed in these Biblical sources:

1112:

In the sixth reading, in chapter 25, Abraham took another wife, named

1078:

Meeting of Isaac and Rebekah (engraving by Gustave Doré from the 1865

267: 7271: 7261: 7006: 6883: 6767: 6665:. Columbia, South Carolina: University of South Carolina Press, 2007. 6478:, page 97. New York: HarperCollins Publishers, revised edition, 2000. 5438: 5398: 5386: 4942: 4762: 4214: 3145: 2986:

Room containing the cenotaph of Sarah in the Tomb of Machpela complex

2294:

called Bethuel a wicked man. A Midrash identified Bethuel as a king.

1892: 6965: 6613:

Bible and Midrash: The Story of "The Wooing of Rebekah" (Genesis 24)

5941: 5434: 5251:, pages 387–88, 498, 688–89. New Haven: Yale University Press, 1988. 4693: 1605:

And the man bowed his head, and prostrated himself before the Lord.

27:

5th weekly Torah portion in the annual Jewish cycle of Torah reading

7840: 7828: 7480: 7475: 7455: 7344: 7291: 7286: 7281: 7214: 7204: 6732: 6091: 5854:

Midrash Rabbeinu Bachya: Torah Commentary by Rabbi Bachya ben Asher

5430: 5268: 4907:. Translation and commentary by Daniel C. Matt, volume 2, page 251. 4742: 3054: 3025: 2902: 2860: 2443:

Rebekah has come to the land of Canaan (illustration from the 1897

2222: 2181: 2113: 2109: 2100: 1797: 1737:, Abraham, Isaac, and Jacob; and four matriarchs were buried there— 1663: 1630: 1398: 1394: 1378: 7501: 7061: 6653:

Dancing in the White Spaces: The Yearly Torah Cycle and More Poems

4806:. (Stanford: Stanford University Press, 2004), volume 2, page 240. 2124:

were led out muzzled so as not to graze in other people's fields.

125: 7873: 7868: 7816: 7810: 7798: 7645: 7485: 7470: 7296: 7194: 7189: 7179: 6084: 6076: 5868:

Akeydat Yitzchak: Commentary of Rabbi Yitzchak Arama on the Torah

5663: 5334:

19:5; 20:11; 30:10; 37:4. Land of Israel, 5th Century. In, e.g.,

5254: 5228: 5066: 3982: 2918: 2687: 2578: 2487: 2254: 2218: 2157: 2016: 2000: 1949: 1910: 1905: 1830:

The Gemara expanded on the conversation between God and Satan in

1696: 1680: 1486:

And I said to my master: ‘Perhaps the woman will not follow me.'

1374: 1366: 1155: 1133: 1121: 1113: 1024: 1000: 873: 486: 297: 293: 115: 86: 74: 58: 6029: 5259:

The Tosefta: Translated from the Hebrew, with a New Introduction

5123:"Thousands Camp in Hebron to Honor Matriarch Sarah —Israel News" 3142:

The Schottenstein Edition Interlinear Chumash: Bereishis/Genesis

2942:

The parashah is reflected in these parts of the Jewish liturgy:

7846: 7834: 7402: 7392: 7329: 7219: 7209: 7081: 6627:

Professors on the Parashah: Studies on the Weekly Torah Reading

6616: 6559: 6453: 6379:, pages 6–7. New Brunswick, N.J.: Transaction Publishers, 1993. 6137: 6050: 5817: 5653: 5362: 3277: 3275: 2818: 2647: 2640: 2496: 2092: 2083: 1965: 1786: 1779: 1761: 1719: 1684: 1622: 1355: 1146: 1129: 1117: 702: 252: 235: 221: 196: 7076: 6934:, pages 21–25. Philadelphia: Jewish Publication Society, 2017. 6907:, pages 15–17. Philadelphia: Jewish Publication Society, 2017. 6890:, pages 40–48. Philadelphia: Jewish Publication Society, 2017. 6835:

Fifty-Four Pick Up: Fifteen-Minute Inspirational Torah Lessons

6685:, pages 97, 121, 133–55, 166, 400. New York: Free Press, 2007. 6545:, pages 29–34. Philadelphia: Jewish Publication Society, 2002. 5628:, pages 28–29, 36–37. New York: Oxford University Press, 1998. 5580: 2333:

Rebecca Meets Isaac by the Way (watercolor circa 1896–1902 by

2217:

17:25 when he promised his daughter to the man who would kill

122:, generally in November, or on rare occasion in late October. 7686: 7674: 7450: 7422: 7417: 7354: 7266: 7017:

American Jewish University—Ziegler School of Rabbinic Studies

6018: 5916: 5835: 5809: 5753: 5712:. Translated by Judah J. Slotki. London: Soncino Press, 1939. 5641: 5167:

The parashah has parallels or is discussed in these sources:

4961: 4859: 4325: 2772: 2751: 2630: 2583: 2574: 2534: 2234:

in 1 Samuel 14:9–10 as forms of improper acts of divination.

2227: 2024: 1845: 1769: 1676: 1626: 1370: 1362: 1163: 1125: 1011: 897: 709: 526: 497: 475: 346: 271:

Eliezer and Rebekah (engraving by Gustave Doré from the 1865

260: 90: 54: 6880:, pages 27–31. New Milford, Connecticut: Maggid Books, 2016. 6848:, pages 23–26. New Milford, Connecticut: Maggid Books, 2015. 6333:

Marc Gellman. "Rebekah and the Camel Who Made No Noise." In

3768: