Chayei Sarah 2019

Chayei Sarah

Chayei Sarah | חיי שרה | “Sarah’s life ” – Was a hundred and twenty seven years old

“And Sarah’s life was…” All this life is above in BINAH ( i.e Above Yerushalayim / Repentance/Understanding / Jubilee Release) .

“G-d of the living” – Abraham, Isaac and Jacob. ( i.e He is G-d not of the dead but of the living…….)

-“And Isaac brought her into his mother Sarah’s tent”, it says that the Shechinah returned, That is called TENT.


Chayei Sarah, Chaye Sarah, or Hayye Sarah ( חַיֵּי שָׂרָה — Hebrew for “life of Sarah,” the first words in the parashah, is the fifth weekly Torah portion (פָּרָשָׁה, parashah) in the annual portion cycle of Torah reading. “Now Sarah lived one hundred and twenty-seven years(Genesis 23:1). The studies opens with LIFE- the LIFE of Sarah –even though it goes on to speak of her death, and later that of Abraham (Genesis 25:8). The events recounted in this parsha section of Chayei Sarah all take place after Sarah’s death.


  • Avraham purchases the cave of Machpelah -Genesis 23:1-20
  • Avraham sends his servant to find a bride for Isaac. – Genesis 24:1-9
  • Rebekah shows her kindness by offering to draw water for the servant’s camels at the well. -Genesis 24:15-20
  • The Eliezer meets Rebekah’s family and then takes Rebekah to Isaac, And Issac marries her. – Genesis 24:23-67
  • At the age of one hundred and seventy-five years, Abraham dies, and Isaac and Ishmael bury him in the cave of Machpelah. – Genesis 25:1-11


“And the years of the life of Sarah.” -Genesis 23:1; And these are the days of the years of the life of Abraham that he lived. And the next verse says: “And Sarah died” (Genesis 23:2). But she lives through her seed (cf. Taanit 5b).

Rabbi Yosi Commentary: But it is not written of them as it is written of Sarah, of whom it is said, “And Sarah’s life was a hundred and twenty seven years old, these were the years of Sarah’s life” (Genesis 23:1). No other woman’s days and years were specified as they were for Sarah.

Sarah number of Years mentioned in a specific way of three times ( i.e “Year”) but we will also find some of the example verses about the “Years

  • “And the years of the Life of Amram seven and thirty and one hundred years” (Exodus 6:20).
  • “And Aaron was three and twenty and one hundred years when he died” (Numbers 33:39).
  • “And Moses was one hundred and twenty years when he died” (Deuteronomy 34:7).
  • “And Eli was ninety and eight years” (1 Samuel 4:15).


We find the another level of wisdom revealed in this studies comes from the strange description of the age of Sarah at her death. The more literal translation is 100 year – note the singular; 20 year – note the singular; and 7 years – note the plural. 100 represents perfection for this lifetime yet not a complete perfection that will come later in the process of the coming of Mashiach.

The hundreds, the tens and the units are all separated by the word “Year”; so as it is written: “And were the lives of Sarah one hundred years and twenty years and seven years” -Genesis 23:1

Why does the Torah split up the tally of her years into three parts (“one hundred years,” “twenty years” and “seven years”). To tell us that every day of her life was the equivalent of them all. At the age of one hundred years she was like age twenty in strength, and at age twenty she was like age seven in modesty and purity; at age seven she was like age twenty in intelligence, and at age twenty she was like age one hundred in righteousness. Midrash HaGadol

The Midrash explains that at the age of 100 she was like 20 in beauty, and at the age of 20 she was like 7 in innocence”. Equally “at 7 she was intelligent like a 20 years old, and at the age of 20 she was righteous like a 100 years old woman” (cf. Bereshit Rabbah 58:1 & Midrash Gadol). Rashi quotes another version that says: “when she was 20, she was like 7 in beauty”. All of them are true.

By faith Sarah herself also received strength to conceive seed, and she bore a child when she was past the age, because she judged Him faithful Who had promised.

-Hebrews 11:11

Zohar : “And the life of Sarah was,” Said Rabbi Chiya: this has already been explained. When Isaac was bound on the altar he was 37 years old. And because Isaac was bound [to be sacrificed] Sarah died, as it says: “Abraham came to cry for Sarah and to mourn after her….” Where did he come from? He came from Mt. Moriah from binding [to sacrifice] Isaac.

And these 37 years, from the time that Isaac was born until the moment of his binding, these were surely years of life for Sarah; this is the numerical value of the first verse of the parsha ויהיו in gematria, 37 years, as we have said, from Isaac’s birth until his binding.

The Zohar thus reads our first verse as hinting that “Vayihyu = 37 years of Isaac – were the lives of Sarah” (cf. Zohar I:123a). The Zohar is basically saying that Sarah’s life really began [to be enjoyed] only after Isaac was born, for it is said: “the lives of Sarah”. Two lives then: her own and the one of her son.

BINAH /Upper Mother : Jubilee – Yovel Year:

Zohar: “And Sarah’s life was…” All this life is above IN BINAH ( i.e Above Yerushalayim ) .

Binah is associated: Understanding, Teshuvah, the Temple, womb, upper Mother, Jerusalem above, freedom, Jubilee/Yovel, “YHWH pronounced as ELOHIM.” Binah is also connected to the level of the soul called Neshama and the concept of “teshuvah,” the return to Image of Messiah . ( i.e in the Image of G-d ).

As we read in the book of new testament: Jerusalem above (Binah) is free, which is the mother of us all ( Binah ) -Galatians 4:26

Zohar writings: “And Sarah’s life was…” All this life is above IN BINAH ( i.e Above Yerushalayim ) . A hundred year REFERS TO KETER above. “Twenty year” IS CHOCHMAH AND BINAH above ( i.e Torah of Messiah which is Torah of Binah ) . The seven years ARE THE SEVEN LOWER SEFIROT above. THIS IS THE SECRET OF THE FIRST THREE AND THE LOWER SEVEN SFIROT OF BINAH, WHERE SARAH RECEIVED LIFE, WHICH IS MOCHIN.

Rabbi Shimon said, Come and look at the secret of all this. Why is the number seven followed by the word “years”, while all other numbers are followed by the word “year”. For that reason, it is written “year” IN THE SINGULAR, which is the secret of unison, for a thought and a Jubilee (i.e Yovel Year).

Binah : Understanding which is related to “Heavenly Jerusalem” and associated with the “freedom” of the Jubilee/Yovel ( i.e 50th Year ). The forgiveness of debts and return of slaves is defined as a “Jubilee release.”

Jerusalaem above is Binah as Jubilee release is connected to Repentance or Understanding or Malchut and is said to be the divine source of souls. Hence…….. the Yerushalayim above is free ( i.e Jubilee release ), and she is our mother ; –Galatians 4:26

Yeshua’s words: Calling “sinners to repentance: ……… but rather to call sinners to turn to G-d ( i.e repentance/ binah ) from their sins. -Luke 5:32

Talmud: Three are called by the name of the Holy One, blessed be he , and they are: the righteous one , the Messiah, and Jerusalem (i.e Binah).

On the 10th of Tishrei (Yom Kippur) of the Jubilee year, G-d commanded a horn to be blown: And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. -Leviticus 25:8-10

Not fulfilling Shemita and Jubilee is a symptom of Israel’s diseased spiritual status. The “sign of the Covenant” became a curse . ( i. e – They broke the Torah then punishment came and scattered to all the nations of world ). Then Yeshua answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the good news is preached. -Luke 7:22 : John would understand Yeshua’s response as an affirmative one, telling him – I am the Messiah come to initiate the Jubilee release. This is the “Good News” message. This is a reason Messiah had to come and renew the Covenant, only on better terms, reverting of the Torah back to its original intention – a blessing. –Notes from Yashanet.

……… Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah. -Hebrews 8 : 8


We have seen that Sarah’s age, 127, which was divided into three units of numbers.The number 127 reflects three descending aspects of G-d’s Light:King of Glory = 127 ; Melekh HaKavod ( Psalm 24:10 ) – The LORD Almighty– he is the King of glory) and ‘HaShem, the G-d, the Holy’ – Havaya haElokim haKadosh – (1 Samuel 6:20 ) this title of three Names equals 127 in Mispar Siduri and it is the arrangement of a concept known as “the Sefirot”.

The Scripture references below, it appears that 127 is linked to things hidden being revealed and the Seed of the Woman.

  • Sarah lived 127 years – Genesis 23:1.
  • King Ahasuerus ruled 127 provinces (Esther 1:1) : Esther was married to a king that governed 127 provinces .

The Scroll of Esther reports that King Ahasuerus ruled over 127 provinces.

The Vilna Gaon cites a Midrash that locates 100 of Ahasuerus’ provinces on continental land masses. The remaining 27 were islands in the sea. He then cites the verse, “King Ahasuerus levied a tax on the land and the islands of the sea” (Esther 10:1) as proof of this statement. The gematria of “mas” (tax) is 100 and the gematria of “vi-eyay” (and the islands) is 27.

Once while lecturing, Rabbi Akiva asked why Esther deserved to reign over 127 provinces (as indicated by Esther 1:1). Rabbi Akiva taught that the reason was this: Let Esther, the descendant of Sarah, who lived 127 years (Genesis 23:1 ), Come and reign over 127 provinces.

“From India even unto Ethiopia, over a hundred and twenty – Seven provinces” Esther 1:1

As it is written in Zephaniah and Esther, xerxes who ruled over 127 provinces stretching from india to cush. A note from rabbi Avraham Greenbaum on Zep. 3:‘V 12: The commentators indicate that the KOOSHIM mentioned in this verse (and in Tzephaniah 3:10) as a people who come not from Africa, as many believe, but rather from beyond the rivers of India (the Indus??? see Rashi on this verse and Targum Yonasan on Tzeph. 3:10). This would conform to the opinion in the Talmud that KUSH mentioned in Esther 1:1 was adjacent to India and not in far off Africa (Megillah 11a). It was to Kush that the Ten Tribes were exiled.

Yeshua said in Matthew 15:24, “I was not sent to anyone but the Lost Sheep of the House of Israel.”

If you belong to Messiah ( Obey his Voice under the divine Mandate of Messiah ben Yosef ), then you are Abraham’s seed, and heirs according to the promise. – Galatians 3 : 29

“And the kerubim shall be spreading out their wings above, covering the lid of atonement with their wings, with their faces toward each other, the faces of the keruḇim turned toward the lid of atonement. “And you shall put the lid of atonement on top of the ark (Were ‘The Righteous One’, in the ‘heavenly one’ brought from His own blood), and put into the ark the Witness which I give you. –Exodus 25:20-22

Heavnly Tzaddik ( Righteous one ), Who did the Yom Kippur service ‘above’ Mishkyan as a high-priest after the ‘order’ of Melchizedek….. (For All the 12 Tribes and all their friends!).

Hebrews book states, That Yeshua’s holy work, being the shed blood of the Divine heavenly Tzaddik, effected a “permanent” atonement for those who trust in Him and walk in the way of Torah.

But Messiah, having become a High Priest of the coming good matters, through the greater and more perfect Tent not made with hands, that is, not of this creation, entered into the Most Set-apart Place once for all, not with the blood of goats and calves, but with His own blood, having obtained everlasting redemption.-Hebrews 9:11-12

As it is Written: “From beyond the rivers of KUSH my worshipers, the daughter of My dispersed ones (Ephraim/Manasseh), shall bring My offering” – Zephaniah 3:10

These are those gentiles of dispersed ones who become part of the covenant of Israel: And I will also take some of them [gentiles] for priests and Levites,” says YHWH. –Isaiah 66: 21

Vi Cee Hah Nu - Lee {  So that they may serve as [Kohanim] to Me }
127 = Yud 10 Lamid 30 - Vav 6 Nun 50 Hey 5 Chof 20 Vav 6

According to Rabbi Eisenberg, the Yalkut Shimoni asserts, on the basis of this passage, that not only will Israelites who became “lost” over the years through capture, selling into slavery, and forcible conversion return in the days of the Messiah, but at that time, he will also be able to tell them from which Tribe they originally stem: …the gentile nations will bring their Jewish inhabitants to the king Messiah as a present. These Jews, because they will be sceptical about their Jewish origin, will not want to appear before the Messiah, and will prefer instead, to go their own ways. At that point the Messiah will identify them individually, saying: “This one is a Yisrael [Israelite], this one a Cohen [descendant of the priestly line], and this one a Levi [Levite]!”

Wherefore, remember, that you [gentiles] were once the nations in the flesh, who are called Uncircumcision by that called Circumcision in the flesh made by hands, that you were at that time apart from Messiah, having been alienated from the commonwealth of Israel, and strangers to the covenants of the promise, having no hope, and without G-d, in the world; and now, in Messiah Yeshua, you being once afar off became nigh in the blood of the Messiah. -Ephesians 2:11-13

Isaiah 56:4-8 – For thus said YHVH of the eunuchs, Who do keep My sabbaths, And have fixed on that which I desired, And are keeping hold on My covenant: I have given to them in My house, And within My walls a station and a name, Better than sons and than daughters, A name age-during I give to him That is not cut off. And sons of the stranger [gentiles], who are joined to YHWH, To serve Him, and to love the name of YHVH, To be to Him for servants, Every keeper of the sabbath from polluting it, And those keeping hold on My covenant. I have brought them unto My holy mountain, And caused them to rejoice in My house of prayer, Their burnt-offerings and their sacrifices [Are] for a pleasing thing on Mine altar, For My house, `A house of prayer,’ Is called for all the peoples. An affirmation of the Lord YHVH, Who is gathering the outcasts of Israel: `Again I gather to him — to his gathered ones.’

Amazingly, Rabbi Eisenberg goes on to say that according to the Midrash: …the Messiah will also identify as Jewish many of the individuals who will bring the Jews back to him, thinking themselves as gentiles. He will identify their origins as either Cohanim [Priests], Levites, or Yisraelites, and will even accept them accordingly for service in the Beth haMikdash[Holy Temple].

Rabbi eliezer said:And I will also take of them – when they bring Israel to king messiah everyone among them That would be either from Israel or a cohen or a levite also from them I will take – from those who bring from those who are being brough – Radak Isaiah 66

Ibn Ezra suggests: Then the nations( Goyim) will know the great miracle that HaShem has done.You will bring your brothers and they are the children of Israel who left behind with the goyim. They will come in great honor… they will appear as they dance, songs and praise on my holy mountain… in joy, songs, drums, violins.. they will be mixed with the nations and “part” in the Goyim. Even from them I will take to become Cohanim as they become Goyim ( by force).

R’Bracehyah stated on Job 31:32 – The stranger did not lodge in the street; my doors I opened to the roadside”…… These are destined to be Gerim who are cohanim who serve in the future temple as it states in Isaiah 14:1… and the stranger shall join himself with them, and they shall cleave to the House of Jacob.

Malbim Declared:…….. on the words “I will gather them that are far from the appointed season”…….They are from B’nai Yisrael but they were raped ( forced) for their faith.. until now they carried the shame although they were from Israel even after they converted to the foreign worship… now I will take their shame that they have carried.

Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles? – John 7 : 35

And not for that nation only, but that also he should gather together in one the children of G-d that were scattered abroad. – John 11:52

“…Please take your son, your only son, who you love, Yitzchak, and go away to the land of Moriah and bring him up there for a burnt offering…” – (Bereishit 22:2)

..because Abraham obeyed my voice and kept my charge, my commandments, my statutes, and my laws.” – Genesis 26 : 5

“And Abraham came” -Genesis 23:2 : Why was not Abraham with her? Where did he come from? it says that he was in Be’er-sheba, immediately after binding Isaac to offer him in Sacrifice (Genesis 22:19-20). The Midrash explains that Sarah died because of the sorrow of thinking that Isaac was probably dead (cf. Bereshit Rabbah 58:5).

Where did he come from? He came from Mount Moriah, Sarah having died of grief over the Binding of Isaac. (Midrash Rabbah)

Ariel, The Watchmen from Israel notes: ‘from behind the rivers of India’ where many of the tribes are still settled. The navi also state: Zep_3: “From beyond the rivers of Kush my worshipers, the daughter of My dispersed ones (Ephraim), shall bring my offering. That is needed to liberate us from the dead sentence that we loaded on ourselves with our sins, the reason why our forefathers were exiled. The daughter of my dispersed ones (Efrayim) repented before the presence of Most High. Our Heavenly Father accepted this ‘Mincha’.

BeitYaaqov Notes: Started Behind the rivers of KUSH” and blowing a SHOFAR about the World union of the Lost Tribes from Israel – (dispersed) Yehudah and (outcast)Ephraim and their Friends(Gentiles) in the reconciliation with the Jews/House of Yehudah under the Divine Mandate of Mashiach ben Yosef – Yeshua Rabbeinu our Mashiach.

We will see that the children of Israel return to Most High and Torah of Mashiach, We Obey the “VOICE of Most Ancient Holy One of Israel”, will bring offerings in a righteous way on the holy mountain and also bring the Ark of the covenant with pure heart in the right place ( i.e In Har HaBayit, on the foundation Stone) .

We will hug in the Holy Land and all the twelve tribes will welcome the son of David on Mount Zion,Jerusalem – GADDI

[Ha Khadosh Baruch Hu – Baruch HaBa B’Shem Adonai ]

One hundred years…-Genesis 23:1

Sarah’s first set is the one of 100 years. 100 is the value of ‘Yofi’ (Beauty). Sarah is described as Yefat-Mareh (beauty to the sight ). ‘Ten times Ten’ = 100 = Yofi (Beauty)

So Abram and his wife Sarai went to live in Egypt for a while. But just before they got there, he said, “Sarai, you are really beautiful! – Genesis 12 : 11

“Bringing the Queen Vashti ( a name that means ‘beauty’ in Persian ) before the King, inside the Crown ( keter ) of the Kingdom ( Malkhut), to display… her beauty (Yafa)” –Esther 1:11.

The Sefirot are the Manifestations of G-d’s infinite Light; 10 attributes of the Divine primordial Thought (cf. Sefer Yetzirah 1:4; cf. Klakh Pitkhei Hokhma 5-6).

G-d created the world with his Speech, and in the olden days Hebrew had 10 vowel sounds, but there was no form to write them down – since the Hebrew 22 letters only represent consonants (cf. Shiur Koma 15 [28]; cf. Tikkunei Zohar 70 [126a]), so the Sefer Yetzirah says that G-d created the world with: “Ten Sefirot of nothingness and 22 foundation letters” (Sefer Yetzirah 1:2). The Ten times that G-d spoke in the Creation account vs the Ten fingers of Creation in the Hands of G-d (cf. Psalms 8:4 [3] ; Isaiah 48:13; cf. Avot 5:1).

The function of each one of the ten sefirot is governed by the upper 10 sefirot; this means that each one of the ten sefirot can be divided into another 10 sefirot (Klakh Pitkhei Hokhma 22:1). 10 within 10. The complete correction of all the sefirot, therefore, leads us to ‘ten times ten’ = 100 = Yofi (Beauty). Incidentally Yofi is the acronym for ‘Yod Peamim Yod’ – Ten times Ten.

Beauty of Crown- It describes to bringing this physical world under the Kingship of Most High.

Then I heard a loud voice in heaven saying,“Now have come G-d’s Victory, Power and Kingship,and the Authority of his Messiah; – Revelation 12:10

This majestic correction is what we expect to achieve within the Messianic era: the Beauty (100 = 10 x 10) of the Crown (cf. Rav Yitzhak Ginsbourgh).

Abraham perceived Isaac as the Messiah of his generation, as it’s written: “Abraham was 100 years old” (100 = Yofi = 10 times 10 = Perfection of the Sefirot); while Sarah reached this perception when Isaac was 10 years old – the age a boy is ready to study Mishna (cf. Pirkei Avot 5:25). ‘Mishna’ (doctrine) has the letters of ‘Neshama’ (Soul); in the secret of: “HaShem G-d… breathed into his nostrils Nishmat Hayim” (Genesis 2:7) – “Soul of Life” or “Inspiration of Life” or in plural “Inspiration of Lives” – which is a reference to Messiah’s Soul.

In this secret the Hassidim explain that the Torah of Messiah comes from highest part of the highest Sefirah (Keter of Keter) (10 x10 = 100), which is called: The Soul of the Soul of Torah, that in the future we are destined to gaze upon (cf. Zohar III, 110a, 152a cf. Vayikra Rabbah 13:3).

The number 100 connotes wholeness; equalling Yofi (10 times 10) representing the Sefirah of the Crown (Keter), which “is the totality of everything else” and hence encompassing all the Sefirot (cf. Klakh Pitkhei Hokhma 15:1).

This is also hinted in the permutation of Isaac’s name. Isaac (Yitzhak) יצחק can be permuted into ‘Life’ (Khai) חי and the numbers 90 צ and 100 ק. Because he was born when Sarah was 90 and when Abraham was 100.

Globally, this is an aspect that a King Messiah is supposed to accomplish, as it’s written: “Your eyes will see a king in his Beauty (Yofi)” (Isaiah 33:17)

King Messiah:

An allusion to the king Messiah, as it’s also written: “Hear O daughter… so shall the king greatly desire your beauty…. With gladness and Joy shall they be brought; they shall enter into the king’s palace” –Psalms 45:11-16

In the aspect of: “Rejoice greatly, daughter of Zion… behold, your king comes to you” –Zechariah 9:9.

And interestingly, the word ‘Gil’ (Joy) also means ‘Age’. The ‘age’ גיל of Abraham and Sarah is a secret to be uncovered להתגלות because is relevant to their joy גיל for Isaac, as it’s written: “Abraham was 100 years old when his son was born”; “And were [= 37] the lives of Sarah one hundred years…” (Genesis 23:1).

In this secret of King Messiah, the word for ‘Joy’ – Gil – is related to ‘Galah’ גלה; verb that refers to uncover something, to reveal, as in “Gal Einai” – uncover my eyes [that I may see wonders in your Torah] ( Psalms 119:18 ) – that is: to see beneath the physical garments in which the Torah clothed itself when was brought to our world (cf. Zohar III:152a).

This son was the main cause of joy for them, as it’s written: “And Abraham fell on his face and laughed [vaYitzhak]” (Genesis 17:17). “And Sarah laughed within herself” (Gen 18:12). “And Abraham called the name of his son… Isaac [Yitzchak – he will laugh]” (Gen 21:3). Yitzchak means he will laugh and Mashiach is the ultimate cause for laughter and joy. Yitzchak is a statement of fact, he will laugh, which indicates a total faith in the coming of Mashiach.

As it is written: “He makes the barren woman to dwell in her house as a happy mother of children” (Psalms 113:9); and this is a reference to Sarah.

Abraham and Sarah, worked hard in rectifying their soul and in bringing people under the wings of the Divine Presence. In Messiah whomsoever comes from the nations is said to be grafted in faith of Abraham to regard as offspring.

…..but it is the children of the promise who are regarded as Abraham’s offspring. –Romans 9

If you belong to Messiah , then you are Abraham’s seed, and heirs according to the promise. – Galatians 3 : 29

Number 20 :

“When she was 20, she was like 7 regarding beauty” –Rashi on Genesis 23:1.

In gematria the word for “twenty,” עשרים is equal to the word for “crown” כתר , indicating that when wisdom and understanding (symbolized by the “twenty”) are united as one.

Number 20 refers to the two intellectual Sefirot (Wisdom and Understanding) with their 10 respective Sefirot each, that when combined reveal the Will of the Crown. In Hebrew the word for twenty, “Eshrim” equals: 620; which is the value of Keter (Crown). It’s therefore written: “Observe [the statutes within the Torah] for this is your Wisdom and your Understanding” (Deuteronomy 4:6).

Who went up to heaven, and came down? Who has gathered the wind in his fists? Who has bound waters in a garment? Who established all ends of the earth? What his name? and what His son’s name? Surely thou knowest! -Proverbs 30:4

In the book of New Testament it speaks the one who descended and descended: And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. -John 3:13

Soncino Zohar, Shemoth, Section 2, Page 79b – R. Jesse was deeply impressed by these words and said: ‘Now I see that this is indeed so. And I have also heard it on another occasion from the mouth of the Master. But what is the meaning of the words, “And what is his son’s name?” ‘ R. Simeon replied: ‘The inner meaning of this I myself have taught my son, R. Eleazar.’ ‘I pray thee, tell it to me, for I did ask thee concerning it in a dream, but when I awoke I had forgotten thine answer.’ ‘And now, when I tell thee, wilt thou remember it?’ ‘I surely will,’ replied R. Jesse, ‘I always remember what my Mastor tells me.’ Said R. Simeon: ‘The words must be understood in the light of the expression, “My first-born son Israel” (Ex. IV, 22), and “Israel, in whom I am glorified” (Isa. XLIX, 3). “Israel” here refers to the supernal world, and it is this which is called “son”. Whereupon R. Jesse replied: ‘With all due respect to the Master, this is a secret which I already know.’ But yet again he forgot it. He was much perturbed. But when he went into his house and lay down to sleep, he saw in his dream an haggadic book, wherein it was written: “Wisdom (Hokmah) and glory (Tifereth) in His sanctuary.” When he awoke, he straightway went to R. Simeon, kissed his hand, and said: ‘This night I saw in my dream an haggadic book wherein were written the words: “Wisdom and glory in His sanctuary”, “Wisdom” above, “Glory” below, and “in His sanctuary” at the side. This I saw in a dream, and I found it on my lips when I awoke.’ Said R. Simeon to him: ‘Until this time thou wast too young to join the company of the “reapers of the field”, but now everything has been shown unto thee! Thus the meaning is: Wisdom (Hokmah) is His Name and Glory (Tifereth) the name of His son.’

From the above Zohar writings, “What is His son’s name?”, – Proverbs 30, who represents the “Son” of Chokmah-Wisdom (the Father) and Binah-Understanding (the Mother) as his name Glory – the name of his son:

And we believe and are sure that thou art that Messiah, the Son of the living G-d. -John 6:69

Zohar describes about the Son of Living G-d: “Zaddik”, Righteous one – the life of the universe: Soncino Zohar, Bereshith, Section 1, Page 6a – He thereupon began to discourse on the verse: And Benaiah the son of Jehoiada, etc. (II Sam. XXIII, 20). ‘This verse’, he said, ‘has been well explained-in addition to its literal meaning-to signify high mysteries of the Torah. “Benaiah the son of Jehoiada” (i.e. son of G-d, son of knowing-God) contains an allusion to wisdom, and is a symbolic appellation which influences its bearer. “The son of a living man” indicates the “Zaddik, the life of the universe”.

Number 7 :

Number 7 refers to the 7 emotive Sefirot that are the product of coupling Wisdom with Understanding; as it’s written: ‘Wisdom Built its house; it has hewn out its seven pillars’ (Proverbs 9:1). note: Here the word ‘built’ (bantah) comes from banah (to build) which is the etymological root of Binah (Understanding).

The three sets of Numbers therefore reveal the sefirot and the levels of perfection in Sarah’s soul. Through this perfection, she was able to perceive that Isaac represents the Messiah, ……….(cf. Rav Yitzhak Ginsbourgh).

….Messiah the power of G-d and the wisdom of G-d. – I Corinthians 1 : 24




Genesis 23:1-25:18

Exodus 4 : 22

Haftarah Portion


1 Kings 1:1-31

Esther 1:1

Ha-Berit ha-Hadashah


Matthew 2:1-23

I Corinthians 1 : 24


This Weekly Torah reading of Chayei Sarah, in which “The Life of Sarah” occurs after her death. The Zohar learns out from this verse that Sarah signifies the body of a person, and Avraham Avinu (Abraham our Forefather) signifies to the soul of a person. Here the verse of “Abraham came to mourn for Sarah, and to weep for her.” “Abraham came” refers to the soul, while “to mourn for Sarah” refers to the body.

G-d of the Living:

In Shamayim (Heaven), only the righteous years of a person is called “living”. The years that a person lived without Torah is called in Shamayim “non-living”. There is an old Hebrew saying that states, “The righteous in death are considered alive.” In the book of New testament: Yeshua Said: (i.e., about resurrection ) when he spoke of G-d as being the “G-d of the living” – Abraham, Isaac and Jacob.

Rabbi Abba bar Kahana interpreted the words, “The sun rises, and the sun sets,” in Ecclesiastes 1:5 to teach that before G-d causes the sun of one righteous person to set, G-d causes the sun of another righteous person to rise. Thus a Midrash taught that before G-d allowed Sarah’s sun to set, G-d caused Rebekah’s sun to rise. Thus Genesis 22:20–23 first says, “Behold, Milcah, she also has borne children . . . and Bethuel begot Rebekah,” and after that, Genesis 23:1 says, “and the lifetime of Sarah was a hundred years . . . .”

Yeshua answered them, “The reason you go astray is that you are ignorant both of the Tanakh and of the power of Most High………………… haven’t you read what G-d said to you…I am the G-d of Avraham, the G-d of Yitz’chak and the G-d of Ya‘akov’? He is G-d not of the dead but of the living!” – Matthew 22:29-32


Zohar: “And Sarah’s life was” He Asks, Of all the women in the world, Why is Sarah the only one whose death is mentioned in Torah? Rabbi Chiya answered, This is not so, for it is written, “And Rachel died, and was buried in the way to Efrat” (Beresheet 35:19), “and Miriam died there” (Bemidbar 20:1), “and Deborah, Rivkah’s nurse, died” (Beresheet 35:8), and “the daughter of Shua, Judah’s wife died” (Beresheet 38:12). The death of many women is mentioned in the Torah.

But for Sarah are the number of her days and years and the time of her life in the world mentioned, as well as the place in which she was buried. This shows that there was no other woman in the world like Sarah.

just as Sarah obeyed Abraham, calling him lord,…………. – I Peter 3:6

Zohar: Rabbi Chiya said that it has been explained WHY THE DEATH OF SARAH IS WRITTEN RATHER THAN THAT OF THE OTHER WOMEN. Isaac was 37 years old when he was bound, and because he was bound, Sarah died, as is written, “And Abraham came to mourn for Sarah, and to weep for her” (Beresheet 23:2). From where did he come? From mount Moriyah, where he was binding Isaac. The 37 years from the time that Isaac was born until the time he was bound were the life of Sarah, for “vayihyu (was)” is 37 years in numerical value the years from Isaac’s birth to his binding.

“And Abraham came to mourn for Sarah, and to weep for her” (Beresheet 23:2.). We are taught that the soul of man visits the body for seven days and mourns for it. This is the meaning of, “Only when his flesh is upon him does he feel pain, and while his soul is within him does he mourn” – Job 14:22.

“And Sarah died in Kiryat Arba” (Beresheet 23:2). Rabbi Aba noted that, of all the women in the world, only, The verse, “And Sarah died…” also contains a secret, which is that she did not die by the tortuous serpent, Namely The Angel of Death. Yet of Sarah it is written, “And Sarah died in Kiryat Arba” because she died in and by the hands of Kiryat Arba, and not by the serpent. She died by the hands of Kiryat Arba that is Hebron, where David was united with the patriarchs. Therefore she died not by another, but in Kiryat Arba.

Eliezer’s Mission: Take a Wife for My Son

“Abraham was old and come along in days ; and G-d had blessed Abraham in all things” – so it was Avraham determines that the time has arrived for his son Yitzchak to marry.

Hashem, the G-d of the heavens, Who took me from the household of my father and the land of my birth, Who spoke to me and swore saying, “To you descendants I will give this Land”, He will send his angel before you. And you will take a wife for my son from there. – Beresheit 24:7


Eliezer acted himself both as a servant or a man : The One Who took charge and carried out his master’s Avraham command. However , We find the very interesting points for the below verses about Eliezer is referred as a servant and as a man:

  • And Abraham said to the …….. Servant of his household (Genesis 24:2 -5 ).
  • “I am Avraham’s Servant,” he began (Genesis 24:34; 54:54).
  • “Will you go with this Man?” (Genesis 24:58).
  • “And the servant ran to meet her” ( Beresheet 24:17)
  • So they sent off their sister Rebekah … with Abraham’s servant (Genesis 24:59).
  • Then Rebekah and her maids arose, … and followed the man. So the servant took Rebekah and went his way (Genesis 24:61).
  • She … said to the servant, ‘Who is that man …?’ (Genesis 24:65).

Rabbi Yitzchak said, Gabriel conducts them to the land of Yisrael. How do we know that? From the verse, “Will you go with this man” ( Genesis 24:58). “So the man entered the house” ( Genesis 24:32). elsewhere, it is written, “The man Gabriel” (Daniel 9:21)

Finally a successful conclusion : – “Here is Rebekah before you; take her and go” -Genesis 24:51. The mission of Abraham’s servant was completed when Isaac married Rebekah: “And he [Isaac] took Rebekah as his wife. Isaac loved her” (Genesis 24:66).

Three Men – Eliezer, the servant of Abraham; Saul, the son of Kish; and Jephthah the Gileadite:

Rabbi Samuel b. Nahmani said in the name of Rabbi Jonathan: Three ( men ) made haphazard requests, two of them were fortunate in the reply they received and one was not, namely, Eliezer, the servant of Abraham; Saul, the son of Kish; and Jephthah the Gileadite. (Taanit 4a)

  • About Eliezer it is written, “behold, Rebecca came out” (Genesis 24:15)
  • Jephthah it is written, “behold, his daughter came out” (Judges 11:34);When Jephthah arrived at his home in Mizpah, there was his daughter coming out to meet him…”
  • …… who would succeed in defeating Goliath –I Samuel 17:25.

Zohar : Come and behold, “And it came to pass, before he had done speaking, that, behold, Rivkah came out” (Beresheet 24:15). HE ASKS, WHY IS IT WRITTEN “came out”? It should have been written ‘came’, AS IT IS WRITTEN, “RACHEL CAME WITH HER FATHER’S SHEEP” ( BERESHEET 29:6). Why is it written “came out”? HE RESPONDED, IT INDICATES that the Holy One, blessed be He, brought her away from the people of the town who were all evil. She was separated from THE TOWNS PEOPLE BECAUSE SHE WAS RIGHTEOUS.

Before setting out to fight the Ammonites, Jephthah made a vow to the Lord: “If you deliver the Ammonites into my hands, then whatever comes out of the door of my house to meet me on my safe return from the Ammonites shall be the Lord’s and shall be offered by me as a burnt offering” –Judges 11:30-31.

Saul was heading for a fall, promising to give his daughter to the man who would succeed in defeating Goliath – I Samuel 17:25.


Zohar : Come and behold, When the servant reached Charan and found Rivkah “at the time of evening” (Beresheet 24:11), it was time for the afternoon prayer. At the exact time when Isaac said his afternoon prayer, the servant reached Rivkah. Rivkah came to him again at that time when he prayed Minchah. THIS IS IN ACCORDANCE WITH THE VERSE, “AND ISAAC WENT OUT TO MEDITATE IN THE FIELD AT THE EVENING TIME” . This happened so that everything would be in its proper place, as indicated by the supernal Wisdom. Therefore, the servant reached the well of water, which is the secret of the verse “a fountain of gardens, a well of living water, and streams from Lebanon” (Shir Hashirim 4:15).

He that believes in me ( i. e follow the righteous path of the Torah ), as the scripture has said, out of his belly will flow rivers of living water. –John 7:38

And it shall be in that day, that living waters shall go out from Jerusalem……….; –Zechariah 14:8

Zohar: “And Isaac brought her into his mother Sarah’s tent“ (Beresheet 24:67). Rabbi Yosi said that this is a difficult verse. It is literally written, “to the tent, Sarah his mother,” but it should have been written ‘Sarah’s tent.’ What is the meaning of “to the tent”? He says that the Shechinah returned, THAT IS CALLED TENT. How did Rebekah fill his mother’s place? The answer, it appears, lies in the words, “Isaac then brought her into the tent of his mother Sarah” . Midrash Genesis Rabbah (60) explains this verse as follows: All the days of Sarah’s life, a cloud hung over the entrance of her tent [like the cloud over the entrance to the Tent of Meeting –ed.]; when she died the cloud ceased to be; and when Rebekah came, the cloud returned. All the days of Sarah’s life, the dough was blessed; when Sarah died, that blessing ceased; and when Rebekah came, the blessing returned. All the days of Sarah’s life a lamp burned from the eve of the Sabbath to the eve of the Sabbath; when she died, the lamp ceased; and when Rebekah came, the lamp returned.

A burning lamp stands for the light of the Torah and its commandments, “For the commandment is a lamp, the teaching is a light” –Proverbs. 6:23.

UNIVERSAL TORAH: CHAYEY SARAH – By Rabbi Avraham Greenbaum

Torah Reading: CHAYEY SARAH Gen. 23:1-25:18. Haftara I Kings 1, 1-31


The parshah opens with LIFE — the LIFE of Sarah — even though it goes on to speak of her death, and later that of Abraham (Gen. 25:8). This is because it is the very limit that death puts upon life that makes every year of life and every day so precious. “Teach us to count our days” (Psalms 90:12). What gives true value to each day is not the material pleasures enjoyed or the wealth amassed but the eternal goodness attained through the mitzvos one accomplishes each day, each minute.

In the words of Rabbi Nathan of Breslov in his Introduction to Chayey Moharan, the Life of Rabbi Nachman: “There are countless gradations in the life and vitality found in the world. Real life is the life of true wisdom, as it is written: ‘Wisdom gives life to those who possess it’ (Eccl. 712). And the essence of wisdom is to labor and endeavor to know and acknowledge G-d, who is the Life of life. The closer one comes to God, the more his life is genuine life.”

“And the years of the life of Sarah.” (Gen. 23:1)

“And these are the days of the years of the life of Abraham that he lived.” (ibid. 25:87).


“And the sons of Ches answered Abraham saying to him. No man among us would withhold his grave from you.” (Gen. 23:5-6).

No one in the world is exempt from death. All Adam’s children must pay the price of his sin by tasting death. Thus even the Canaanite children of Ches (who were later to prove bitter enemies of Abraham’s descendants) were forced to take a share in the mourning for Sarah. ISH MIMENU — “No man among us.” The words imply an awareness that all mankind lives under the shadow of death (ARI).

Burial is one of several possible ways of removing the bodies of our dead from within our midst. Removal of the dead from the midst of the living serves the living, to whom the presence of a decomposing corpse is too offensive and humiliating a reminder of their own mortality. But dead bodies could be burned or disposed of otherwise: Why bury them?

The answer is that burial benefits the dead as well. “For you are dust and to the dust you will return” (Gen. 3:19). Burial brings KAPARA, atonement, to the dead person for the sins committed in this world through the body. Being lowered into the earth after a lifetime of proud living above it is the deepest humiliation. The concealment of the person’s physical remains beneath the earth, where they decompose and are reabsorbed into the elements, signifies the concealment and atonement of his sins. Eventually everything is merged back into unity and even the sins are turned into merits.

An integral aspect of the honor accorded to the dead through burial is that the atonement is accomplished in a concealed manner, thereby covering and hiding the shame of the dead. “And he shall cover it in the earth” (Leviticus 17:13)

Adam himself was buried in the earth: according to tradition, Adam and Eve were buried in the very Cave of Machpelah in which Abraham buried Sarah (Zohar VAYERA on the verse “And Abraham ran to the bull” Gen. 18:7). Burial of the dead is an integral part of the heritage of the children of Shem and Japheth — their reward for the modesty they showed when they concealed their father Noah’s nakedness after he became drunk (Gen. 9:21ff.). Rashi comments (ad loc.) that in the merit of this act, Shem earned for his children the modest body covering of the Tallis with its Tzitzis (fringes, Numbers 15:38), while Japheth earned burial for his descendants, the armies of Gog who are to be buried after falling in the war of Gog and Magog (Ezekiel 39:11). [Since Japheth earned burial for his descendants, how much more so did Shem! Significantly, it is customary to bury Jewish men in their Tallis.]


Abraham found it sufficient to live in tents for his whole life — he was fully aware that he was but a “visitor and a resident” (Gen. 23:4) on this earth. Only when Sarah died did Abraham find it necessary to acquire permanent accommodation — a final resting place for the body while the soul goes on to the life eternal. Thus Abraham teaches us that our most important acquisitions in this world are not the material houses on which most people lavish so much money and effort for their temporary stay here. Rather, our truest acquisitions are those that will truly serve us in the eternal life. Buying a burial plot is a SEGULAH for long life!

Abraham’s acquisition of the Field and the cave of Machpelah from Ephron the Hittite is the first case of the acquisition of land in the Torah. [Eve “acquired” a child, Cain, naming him after the acquisition: “I have acquired (KANISI) a man with G-d”, Gen. 4:1]. Fundamental lessons about KINYAN, acquisition or ownership, are derived from the account in our parshah of Abraham’s purchase of land from Ephron, the classic example of how business dealings between the Children of Noah are to be characterized by the rule of law and integrity in accordance with the Seventh Universal Law. The negotiations and the transaction were carried out with perfect “transparency”. The ears of the Children of Ches heard everything and their eyes saw it all (Gen. 23 vv. 10, 13; 18 etc.) Abraham did not ask for any bargains and he did not receive any. He paid the full price with silver. [Money is soul: people put their very soul into the acquisition of the liquid asset known as KESEF. KESEF is soul, for soul is desire: KISUFIN.]

Earlier in the story of Abraham, when Malki-tzedek (= Shem) king of Shalem (=Jerusalem) had come out to greet him after he rescued Lot from the Four Kings [Parshas LECH LECHA], Malki-tzedek blessed Abraham in the name of ” the Supreme G-d, OWNER of Heaven and Earth” (Gen. 14:19). Abraham swore by the same G-d — “owner of Heaven and Earth (ibid. 22).

Only when man acknowledges that G-d owns everything can man be said to own anything — “for if you lack DA’AS (knowledge), what have you acquired?” [KINYAH requires DAAS.] Everything belongs to G-d: “The earth is the Lord’s and all it’s fullness” (Psalms 24:1). When man understands this and blesses G-d before he takes anything from this world, then G-d brings man to his true glory. G-d gives the world to man and allows him to own it: “And He has given the earth to the children of Adam” (ibid. 115:16).

Although Ephron had been the titular owner of the land, it had meant nothing to him — it was dark and concealed — because he did not possess this knowledge. Since Abraham had the knowledge, when he purchased the land it became truly his and associated with his name for ever: “And the field of Ephron stood.” — (“It had TEKUMAH, an upstanding” — Rashi) — “. to Abraham as an ACQUISITION” (Gen. 23:17-18).


Everyone knows that G-d rules over the heavens — even the nearest star is way beyond man’s reach. What is concealed from many people is that G-d rules over the earth and over every detail of what happens here. This was what Abraham came into the world to teach.

Rashi tells us (commenting on why Abraham, speaking to Eliezer, invoked “HaShem, the G-d of the heavens” but did not mention “and of earth” — Gen. 24:7): “Abraham told Eliezer that now He is G-d ‘of the heavens AND the earth’ because I have made this phrase habitual on people’s lips. But when He took me from the house of my father, He was ‘G-d of the heavens’ but not ‘G-d of the earth’ because people in the world did not recognize Him and His name was not familiar on the earth”.

Abraham’s could not allow his work to end with him. It was an integral part of his mission to have a worthy successor who would in turn have a worthy successor to ensure that the knowledge of G-d would never again be hidden from the world.

As a “Prince of G-d” (Gen. 23:6) and leaof the progeny of Shem, Abraham could not but be discriminating about the family that would provide the appropriate wife for his son and successor. Contrary to the widely held fallacy that people of any and every family and national backgrounds are all “equal”, Abraham was unwilling to make a family alliance with any other than his own family back in Padan Aram. This was where they had stayed when Abraham went on his journey of destiny to the Land of Canaan.

Abraham was unwilling to make a family alliance with the Canaanites, for Canaan, son of Ham, was under the curse of Noah. On the other hand, Abraham could not allow his son Isaac to return to Padan Aram even for the sake of being married. This would have undermined the whole purpose of Abraham’s departure from that “Old World”. Padan Aram (with it’s high priest, Laban = Bilaam, brain of all the forces of evil, the KELIPOS) was the old World of Devastation (OLAM HATOHU, Breaking of the Vessels), whereas Abraham had gone to turn the Land of Canaan in to the Land of ISRAEL (Yeshurun, Yosher) in order to create OLAM HATIKUN, the world of repair and healing.

Accordingly Abraham sent his servant Eliezer to Padan Aram to redeem the spark of TIKUN — Rebecca — from the World of Devastation, Padan Aram, a place characterized by DECEPTION.


It is significant that Eliezer is the one sent on this mission. Eliezer, son of Nimrod, son of Kush, eldest son of the accursed Ham) was himself an example of a rescued spark. By attaching himself to Abraham, Eliezer himself became “blessed” — Laban greets him as “Blessed of HaShem” (Gen. 24″31). [Just how blessed this attachment proved to Eliezer’s soul is seen in the fact that he was later incarnated as Kalev son of Yephuneh — who had a particular attachment to Hevron and the patriarchs — see Rashi on Numbers 13:22, as Benayah ben Yehoyada in the time of King Solomon and as Shemayah and Avtaliyon, leaders in the early rabbinic period and both converts. ARI.]

The Torah devotes gives much space to the account of Eliezer’s journey to Padan Aram because witnessing closely Abraham’s devoted servant in action, we learn deep lessons about Abraham and his mission in the world.

Eliezer goes first to the well, because, as “that Damascan” (Gen. 15:2) — DAMASEK — Eliezer’s task was to be “Doleh u-MaSHKeh miToras Rabo”, drawing and giving out to drink from the waters of the Torah of his master: “Ho, everyone that is thirsty, come for water!” (Isaiah 55:1). Deeply embedded in the account of Eliezer’s mission is the concept of the DLI (“the bucket = Aquarius) and the drawing of the waters of spirituality into the world for all to drink. [Bney Issaschar, Shevat.]

The first thing Eliezer does at the well is to pray to G-d for help. He asks G-d to make events happen in a way that will enable the kindness of Abraham to be handed down to future generations. Eliezer’s request to G-d to make events happen this way is founded upon the belief — received from Abraham — that He is “G-d of earth” and not only “G-d in heaven.” G-d is in complete control of what “happens” on earth, down to the last detail. It is no “coincidence” that Rebecca steps out to “draw water from the well” just as Eliezer completes his prayer.

The test Eliezer devises for the candidate suited to marry Isaac and bring Abraham’s kindness to the world is a test of CHARACTER. What counts is not what people say (like Ephron, who said a lot but did hardly anything.) What counts is what they actually DO.

Rebecca does MORE than Eliezer asks her. Not only does she want to give him to drink. She wants to perform kindness, GOMEL Chessed, to the very camels, GAMALIM. She has the expansive quality of CHESSED characteristic of the true family of Abraham: she was fitted for the role of consort to the new Prince of G-d.

The loss of one member of the family, Sarah, who went into the grave, HaKeVeR, opens the way for the entry of a new member to build the family: RiVKaH. The death of the old generation and their descent into HaKeVeR turns out to be HaBoKeR, a new morning, a new day!


Rebecca’s first sight of Isaac was when “Isaac went out to meditate in the field towards the evening” (Gen. 24:63). This was the field of submission, the site where Isaac had been bound on Mount Moriah. Isaac turned his submission into a daily devotion: the devotion of set prayer and meditation.

Prayer is where we make Him “G-d of the earth”, involving Him in all our daily affairs and activities and shining His light into the innermost depths of our hearts.

The Talmud tells us that the three founding fathers, Abraham, Isaac and Jacob, were all engaged in laying the foundations for the Temple on this site. Each made his own unique contribution — and conceived it in a different way: Abraham as a “Mountain”; Isaac as a “Field” and Jacob as a “House”. And it is as a “House” that it is destined to be built in Jerusalem in the near future (Pesachim 88a)

At first, attachment to G-d is like a high mountain. To scale the mountain, we must discipline ourselves like oxen to plough daily and turn the mountain into a cultivated field. This is the work of Isaac. Finally we come to the stage where spirituality is part of our lives and comes into our very homes, houses, domestic and family affairs (see Likutey Moharan I:10). This is the work of Jacob, to whom we will be introduced in next week’s parshah, and whose garments had the fragrance of the “field that G-d has blessed” (parshas Toldos, Gen. 27:27).

Shabbat Shalom! -By Rabbi Avraham Greenbaum

Haftarat Chayei Sara – ‘The Life of Sarah’ (1 Kings 1:1-31)

This haftarah is about succession. Like Abraham’s concern for a successor through his son Isaac, so too we have concern for the successor to David.

Now Abraham was old, well advanced in age… -Genesis 24:1


Now King David was old, advanced in years…. -1 Kings 1:1

The prophet Nathan went to Batsheva and motivates her, like Esther, to approach the king: So Nathan spoke to Batsheva the mother of Solomon, saying, “Have you not heard that Adoniyah the son of Chagit has become king, and David our lord does not know it? Come, please, let me now give you advice, that you may save your own life and the life of your son Solomon. Go immediately to King David and say to him, ‘Did you not, my lord, O king, swear to your maidservant, saying, “Assuredly your son Solomon shall reign after me, and he shall sit on my throne”? Why then has Adoniyah become king? Then, while you are still talking there with the king, I also will come in after you and confirm your words.” -1 Kings 1:11-14

So Batsheva went into the chamber to the king. (Now the king was very old, and Abishag the Shunammite was serving the king.) And Batsheva bowed and did homage to the king. Then the king said, “What is your wish?” Then she said to him, “My lord, you swore by HaShem your G-d to your maidservant, saying, ‘Assuredly Solomon your son shall reign after me, and he shall sit on my throne.’ So now, look! Adoniyah has become king; and now, my lord the king, you do not know about it. He has sacrificed oxen and fattened cattle and sheep in abundance, and has invited all the sons of the king, Aviatar the priest, and Joav the commander of the army; but Solomon your servant he has not invited. And as for you, my lord, O king, the eyes of all Israel are on you, that you should tell them who will sit on the throne of my lord the king after him. Otherwise it will happen, when my lord the king rests with his fathers, that I and my son Solomon will be counted as offenders.”

-1 Kings 1:15-21

David heard the complaint and responded: Then King David answered and said, “Call Batsheva to me.” So she came into the king’s presence and stood before the king. And the king took an oath and said, “As HaShem lives, who has redeemed my life from every distress, just as I swore to you by HaShem G-d of Israel, saying, ‘Assuredly Solomon your son shall be king after me, and he shall sit on my throne in my place,’ so I certainly will do this day.” Then Batsheva bowed with her face to the earth, and paid homage to the king, and said, “Let my lord King David live forever!” -1 Kings 1:28-31

We will see that the children of Israel return to Most High and Torah of Mashiach, And will hug in the Holy Land, and by obeying and listening the “VOICE of Most Ancient Holy One of Israel”, will bring offerings in a righteous way on the holy mountain and also bring the Ark of the covenant with pure heart in the right place ( i.e In Har HaBayit, on the foundation Stone) .

We will Welcome the son of David on Mount Zion, Jerusalem.

[ Ha Khadosh Baruch Hu – Baruch HaBa B’Shem Adonai ] – Gaddi, President, BeitYisrael International.

Gaddi – President

A Servant of Most Ancient Holy one of Israel and Disciple of Yeshua HaMashiach

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