Chayei Sarah: Chapter 11

"And Sarah died in Kiryat Arba"

Synopsis

Here the Zohar explores the ways in which people's lives determine the quality and nature of their death. The rabbis also resume a discussion of Sarah's uniqueness among women, now comparing her with Miriam, whose age is not mentioned in scripture. Associated with water, Miriam's death is emblematic of the ancient sins of the children of Yisrael. They, it is explained, owe their happiness and stability solely to the Torah - which is a gift of the Holy One, intended to reveal the true nature and purpose of His creation. Rabbi Yehuda goes on to make an analogy between the effect of a weak king on his kingdom and that of an unrighteous man on his own life. The exploration finally circles back on itself with the assertion that death has no power over someone as pure as Sarah, who died in the place where David was united with the patriarchs. This spiritual locale is the point at which the physical world joins with the spiritual. David represents our material realm, known as Malchut, while the patriarchs signify the spiritual domain. Bridging these two worlds exemplifies the concept of perfection. In this way, the righteousness of the individual soul, the righteousness of the ruler and his people, and the holiness of the land itself, are shown to be one and the same. We learn that as long as a man's soul is nurtured by the Light - which is portrayed here as filtering through the seven lower Sfirot - both his life and his death will remain in harmony with the divine, for a righteous existence alone spares us defilement by the Angel of Death.

Relevance

In practical terms, the Upper World, or the patriarchs, refers to our soul and the Desire to Share. Our physical world of Malchut or David, refers to our material body and the Desire to Receive for the Self Alone. Our ultimate objective in life is to balance and conjoin these two worlds, creating a new dynamic, known in lay terms as the Desire to Receive for the Sake of Sharing. When we receive for the sake of imparting to others, we achieve perfect harmony with the sharing nature of the Creator. This assures a life and an afterlife filled with Light. Both the Torah and the Zohar serve to gradually sweeten the trait of receiving for the self into receiving for the purpose of sharing. Here, the Zohar invokes the 'energy of Sarah' to help achieve this effect, strengthening our resolve whenever the temptation to satisfy our own desires arises.

Kiryat Arba Women Year

62. "And Sarah died in Kiryat Arba" (Beresheet 23:2). Rabbi Aba noted that, of all the women in the world, only 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.

62. וַתָּמָת שָׂרָה בְּקִרְיַת אַרְבַּע. ר' אַבָּא אֲמַר, כְּגַוְונָא דָא, לָא הֲווֹ בְּכָל נְשֵׁי עַלְמָא, דְּהָא אִתְּמָר חוּשְׁבַּן יוֹמָהָא, וּשְׁנָהָא, וְקִיּוּמָהָא בְּעָלְמָא, וְהַהוּא אֲתַר דְּאִתְקַבְרַת בֵּיהּ. אֶלָּא לְאַחֲזָאָה, דְּלָא הֲוָה כְּשָׂרָה, בְּכָל נְשֵׁי עָלְמָא

Congregation Death Death and the Afterlife Miriam Water Year

63. If you say that it is written of Miriam, "And Miriam died there, and was buried there" (Bemidbar 20:1) AS IT IS WRITTEN OF SARAH, NOTE THAT THIS WAS WRITTEN only to show that Yisrael sinned, AS SAID IN THE NEXT VERSE, "AND THERE WAS NO WATER FOR THE CONGREGATION, AND THEY GATHERED THEMSELVES TOGETHER" (IBID. 2). Yisrael had no water there without Miriam, and HER DAYS AND YEARS were not specified when describing her death, as was done for Sarah.

63. וְאִי תֵימָא הָא מִרְיָם, דִּכְתִיב וַתָּמָת שָׁם מִרְיָם וַתִּקָּבֵר שָׁם. בְּגִין לְאַחֲזָאָה סָרְחָנָא דְיִשְׂרָאֵל קָא אָתָא, דְּהָא מַיָיא לָא אָזְלֵי לְהוֹ בְּיִשְׂרָאֵל, אֶלָּא בִּזְכוּתָא דְמִרְיָם. אֲבָל לָא אִתְּמָר בְּמִיתָתָהּ, כְּמָה דְאִתְּמָר בְּשָׂרָה.

Freedom Torah

64. Rabbi Yehuda opened the discussion saying, "Happy are you, O land, that your king is a man of freedom, and your princes eat in due season" (Kohelet 10:17). This verse was explained by the friends. Nevertheless, we have studied that the children of Yisrael are happy because the Holy One, blessed be He, gave them Torah with which to know the hidden ways and reveal the supreme mysteries.

64. רַבִּי יְהוּדָה פְּתַח אַשְׁרֵיךְ שֶׁמַּלְכֵּךְ בֶּן חוֹרִים וְשָׂרַיִךְ בָּעֵת יֹאכֵלוּ, הַאי קְרָא אוֹקְמוּהָ חַבְרַיָיא, אֲבָל אִית לָן לְאִסְתַּכָּלָא בֵּיהּ, דְּזַכָּאִין אִינוּן יִשְׂרָאֵל, דְּקוּדְשָׁא בְּרִיךְ הוּא יְהַב לוֹן אוֹרַיְיתָא, לְמִנְדַע כָּל אוֹרְחִין סְתִימִין, וּלְאִתְגַּלְּיָיא לוֹן רָזִין עִלָּאִין.

Aba and Ima Firstborn Freedom Jubilee Mochin Nukva Oil Slavery Zeir Anpin

65. "Happy are you, O land" refers to the land of the living, NAMELY THE NUKVA, WHICH CLOTHES THE LIVING ELOHIM, IMA, because her king, ZEIR ANPIN, prepared for her all the blessings he had received from the supernal fathers - THE SUPERNAL ABA AND IMA. THAT KING IS the secret of the letter Vav, which is always in readiness to pour blessing over her. He is called "a man of freedom," the son of a Jubilee, WHICH IS BINAH, NAMELY YISRAEL-SABA, AND TEVUNAH, THE MOCHIN who liberates slaves and gives them freedom, THE MOCHIN OF THE ILLUMINATION OF CHOCHMAH. He is also a son of the supernal world - THE SUPERNAL ABA AND IMA, who give generously FROM THEIR EVERLASTING UNION all life and illumination, the oil of greatness, and honor. Thus it is written, "Yisrael is my son, my firstborn" (Shemot 4:22). Therefore, "Happy are you, O land."

65. וְהָא אִתְּמָר, אַשְׁרֵיךְ אֶרֶץ, דָּא אֶרֶץ הַחַיִּים, בְּגִין דְּמַלְכָּא דִילָהּ, אַזְמִין לָהּ כָּל בִּרְכָאן, דְּאִתְבָּרְכָא מֵאֲבָהָן עִלָּאִין, רָזָא דְוא"ו, דְּאִיהוּ קַיְימָא לְאַרְקָא עֲלָהּ בִּרְכָאן תָּדִיר, וְאִיהוּ בֶּן חוֹרִין, בֶּן יוֹבֵלָא, דְּאַפֵּיק עַבְדִּין לְחֵירוּ, בְּרָא דְּעַלְמָא עִלָּאָה, דְּאַפֵּיק תָּדִיר כָּל חַיִּין, וְכָל נְהִירוּ, וְכָל מְשַׁח רְבוּת, וְכֹלָּא אִנְגֵיד הַאי בְּרָא בּוּכְרָא, לְהַאי אֶרֶץ, כד"א בְּנִי בְּכֹרִי יִשְׂרָאֵל, וּבְגִין כָּךְ, אַשְׁרֵיךְ אֶרֶץ.

Children Circumcision Eliezer Foreskin Metatron

66. The verse "Woe to you, O land, when your king is a child" (Kohelet 10:16) is explained as follows. This is the nether land, and the nether world draws nourishment from the uncircumcised foreskin alone. All is drawn down only from the king called child, NAMELY METATRON, as was explained. Woe to the world that must nourish this way.

66. וּמַה דְּאִתְּמָר אִי לָךְ אֶרֶץ שֶׁמַּלְכֵּךְ נַעַר, כְּמָה דְאוֹקְמוּהָ, דְּהַאי אֶרֶץ תַּתָּאָה, וְעַלְמָא תַּתָּאָה, לָא יָנְקָא אֶלָּא מִגּוֹ שָׁלְטָנוּתָא דְּעָרְלָה, וְכֹלָּא מֵהַהוּא מַלְכָּא דְּאִקְרֵי נַעַר, כְּמָה דְאוֹקְמוּהָ. וַוי לְאַרְעָא דְּאִצְטְרִיךְ לִינָקָא הָכֵי.

Astrology Children Judgment Klipot (Shells – Negativity) Metatron Moon Nukva Shells (Klipot) Suffering

67. Come and behold this child, METATRON, who has nothing of himself, but the blessings he receives FROM THE NUKVA at appointed times. These blessings are withheld every time that the moon, NUKVA, is rendered defective and becomes dark. Woe to the world that depends on him for survival. Moreover, the world suffers many judgments before it draws nourishment from him, NAMELY FROM THE KLIPOT, for all is established and maintained through judgments, as has been explained.

67. תָּא חֲזֵי הַאי נַעַר לֵית לֵיהּ מִגַרְמֵיהּ כְּלוּם, בַּר כַּד נָטֵיל בִּרְכָאן לְזִמְנִין יְדִיעָן, וְכָל זִמְנִין דְּאִתְמְנָעוּ מִנֵּיהּ, וְאִתְפְּגֵים סִיהֲרָא, וְאִתְחֲשָׁךְ, וּבִרְכָאן אִתְמְנָעוֹ מִנֵּיהּ, וַוי לְעַלְמָא, דְּאִצְטְרִיךְ לִינָקָא בְּהַהִיא שַׁעְתָּא. וְעוֹד בְּכַמָּה דִינִין אִתְדָן הַאי עַלְמָא, עַד לָא יָנְקָא מִנֵּיהּ, דְּכֹלָּא בְּדִינָא אִתְקַיָּים וְאִתְעֲבַד וְאוֹקְמוּהָ.

Aaron Adam Angel of Death Angels Kisses Miriam Moses Serpent Shechinah Sin

68. 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. It had no power over her, as it has over the people of the world. As a result of Adam's sin, all the people in the world die by the serpent except Moses, Aaron, and Miriam, WHO DIED BY A KISS, as is written, "Upon the mouth of Hashem" (Bemidbar 33:38). In honor of the Shechinah, it is not mentioned of Miriam, "upon the mouth of Hashem," ALTHOUGH SHE, TOO, DIED BY A KISS.

68. תָּא חֲזֵי, וַתָּמָת שָׂרָה בְּקִרְיַת אַרְבַּע, רָזָא אִיהוּ, בְּגִין דְּלָא הֲוָה מִיתָתָהּ, עַל יְדָא דְּהַהוּא נָחָשׁ עֲקִימָאָה, וְלָא שָׁלַט בָּהּ כִּשְׁאָר בְּנֵי עָלְמָא. דְּאִיהוּ שַׁלִּיט בְּהוֹ, וְעַל יָדֵיהּ, מֵתוּ בְּנֵי עָלְמָא, מִיּוֹמָא דְּגָרֵים לוֹן אָדָם, בַּר מֹשֶׁ"ה וְאַהֲרֹ"ן וּמִרְיָ"ם, דִּכְתִיב בְּהוֹ עַל פִּי ה'. וּבְגִין יְקָרָא דִּשְׁכִינְתָּא, לָא כְתִיב בְּמִרְיָם עַל פִּי ה'.

David Hands Hebron Kiryat Arba Patriarchs Serpent

69. 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.

69. אֲבָל בְּשָׂרָה, כְּתִיב בְּקִרְיַת אַרְבַּע, רָזָא דְּקִרְיַת אַרְבַּע, בְּרָזָא עִלָּאָה וְלָא עַל יְדָא אָחֳרָא, בְּקִרְיַת אַרְבַּע וְלֹא בְּנָחָשׁ. בְּקִרְיַת אַרְבַּע הִיא חֶבְרוֹן, דְּאִתְחַבַּר דָּוִד מַלְכָּא בַּאֲבָהָן, וְעַל דָּא לָא הֲוָה מִיתָתָהּ בִּידָא אָחֳרָא, אֶלָּא בְּקִרְיַת אַרְבַּע.

Angel of Death Angels Body Death Death and the Afterlife Door Grades Righteous Seven Seventy Sin Soul, The Year

70. Come and behold, When man's days are maintained by the supernal grades, NAMELY THE SEVEN LOWER SFIROT - CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT - man thrives in the world. If he is not sustained by the supernal grades, MEANING HE HAS LIVED SEVENTY YEARS DRAWN FROM THE SEVEN LOWER SFIROT - CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT - his days come out OF THE SFIROT and beneath THE SFIROT until they approach the level where death dwells. NAMELY, THE ANGEL OF DEATH UNDERNEATH MALCHUT, OF WHICH IT IS SAID, "SIN CROUCHES AT THE DOOR" (BERESHEET 4:7). Then the Angel of Death receives permission to take out the man's soul. He flies through the world in one flight, takes the soul and defiles the body, which remains corrupted. Happy are the righteous who were not defiled by him, for no corruption remained in their bodies.

70. תָּא חֲזֵי, כַּד יוֹמִין דְּבַר נָשׁ, אִתְקַיְימוּ בְּדַרְגִּין עִלָּאִין, אִתְקַיֵּים בַּר נָשׁ בְּעַלְמָא, כֵּיוָן דְּלָא אִתְקַיָּים בְּדַרְגִּין עִלָּאִין, נָפְקֵי וְנָחֲתֵי לְתַתָּא, עַד דִּקְרִיבוּ לְהַאי דַרְגָּא דְּמוֹתָא שַׁרְיָא בֵּיהּ, וּכְדֵין נָטֵיל רְשׁוּ לְאַפֵּיק נִשְׁמָתָא, וְטָאס עַלְמָא בְּזִמְנָא חָדָא, וּנְטֵיל נִשְׁמָתָא, וְסָאֵיב לֵיהּ לְגוּפָא, וְאִשְׁתָּאַר מְסָאֲבָא. זַכָּאִין אִינוּן צַדִּיקַיָּא דְּלָא אִסְתָּאֲבוּ, וְלָא אִשְׁתָּאַר בְּהוֹ מְסָאֲבוּתָא.

<
>