Tag: afterlife

The Bundle of Life

parashas Chayei Sarah 5782

“And the life of Sarah was a hundred and seven and twenty years; these were the years of the life of Sarah.” – Genesis 23:1, JPS 1917 Tanach

It’s interesting to note, that Judaism is often regarded as a worldly religion, focusing on our earthly lives, while not placing much emphasis on the next life, otherwise known as Olam Haba – the World-to-Come. However, when we delve into Torah, looking below the surface of the plain meaning, we begin to see a different picture. Additionally, the teachings of Chazal (the Sages), can inform us as well, concerning a perspective that brings us into a fuller knowledge of Torah.

Torah itself may be compared to the ocean, perhaps, because its depths are unfathomable. Moreover, it is recorded in Torah, that the number of creatures in the ocean is uncountable; perhaps, this also applies to Torah itself, in regard to the many facets of Torah. It is said that there are seventy faces of Torah, connotating the teaching that Torah presents its mysteries in many ways.

The parashas begins with the death of Sarah, a seemingly disconnected beginning to a narrative entitled Chayei Sarah – the Life of Sarah. Yet, the first word of the parashas, vayechi, meaning “life,” according to R. Bachya implies “something that exists permanently,” thereby, it could be inferred that this hints towards the understanding that her soul would “take up permanent residence in the celestial regions” (R. Bachya, commentary on Genesis 23:1, sefaria.org).

In this respect, Chayei Sarah, the Life of Sarah may be understood as an implicit message or remez (hint), concerning Sarah’s continued existence in Olam Haba. Thus the title of the parashas points to the promise of an Afterlife for the righteous in the World-to-Come. We see this promise reiterated, in regard to Abraham, towards the end of the parashas: “And Abraham expired, and died in a good old age, an old man, and full of years; and was gathered to his people” (Genesis 25:8).  

This phrase, “gathered to his people” (vayei’asef el amaiv) is likened by Sforno to the bundle of life: “the bundle of souls who are part of the life after death, all of whom the righteous of the various generations who were like him in lifestyle” (Sforno, sefaria.org). Sforno continues, “there are all kinds of different spiritual levels among the righteous souls, not all attained the same level of righteousness while on earth although all of them share the experience of enjoying eternal life” (Sforno, commentary on Genesis 25:8, sefaria.org).

“Thy people shall all be righteous, they shall inherit the land forever.”

– Isaiah 60:21, JPS 1917 Tanach

Gateway to Gan Eden

“And the life of Sarah was a hundred and seven and twenty years; these were the years of the life of Sarah.” – Genesis 23:1

Abraham purchases a burial plot for Sarah in the land of Canaan. This becomes the first piece of real estate that was purchased in the land that was promised to Abraham and his descendants. “Sarah died in Kiriatharba — the same is Hebron — in the land of Canaan” (Genesis 23:2). This purchase established a “foot in the door” of eternal promise for the descendants of Abraham.

“I will give to you, and to your seed after you the land where you are an outsider – the whole land of Canaan – for an everlasting possession, and I will be their G-d.” – Genesis 17:8

There is a midrash that refers to the Cave of Machpelah where both Sarah and Abraham were buried, as the gateway to the Garden of Eden. For the purposes of this essay, what may be inferred, is that those who were buried there, attained entrance into the Garden of Eden. This can be supported in regard to both Sarah and Abraham.

For Sarah, there is clue given that her soul continued to live, and where else, except for Gan Eden, where the righteous bask in the kavod (glory) of the L’RD? This clue is found in the first phrase of the parahshas, vayihyu chayei sarah, and this was the life of Sarah. The verb, vayihyu is spelled in an irregular manner, implying something that has a sense of permanence. R. Bachya explains, that this is a reference to the soul of Sarah, continuing to live on in Shamayim (Heaven).

As for Abraham, consider the following: “And Abraham expired, and died in a good old age, an old man, and full of years; and was gathered to his people” (Genesis 25:8). This phrase, “gathered to his people” (vayei’asef el amayv) is likened by Sforno to the bundle of life. The “bundle of life,” that he refers to is found in reference to a prayer expressing the intent of Abigail, David’s future wife, for the eternal well-being of David: “yet the soul of my lord shall be bound in the bundle of life with the L’RD thy G’d” (1 Samuel 25:29).

Omer: Day 25 One Life to Live

Netzach shebbe Netzach: Endurance within Endurance:

(The attribute of netzach may also be rendered as “victory” or “eternity”).

The attribute of Netzach carries the weight of eternity on its shoulders, in like manner that Atlas, in the Greek myth, carried the world on his shoulders. In truth, according to a Biblical theme, G-d carries both of these burdens for all of mankind. Yet, we may be made privy to them in a manner that is not burdensome: our place in this world, and our time in eternity is sweetened by the victory of life over death, as mentioned in the Book of Isaiah. “He will swallow up death for ever; and the L-RD G-D will wipe away tears from off all faces” (Isaiah 25:8, JPS 1917 Tanach).

The question is not often asked, what is the ultimate purpose of our lives? Nor, is the answer readily inferred from worldly knowledge; nor, deduced from general knowledge. Yet, G-d has placed eternity in our hearts, so that we might have a glimpse of eternity within us. Therefore, we are able to aspire towards that eternity, having sensed a time and place of continual existence in our heart. Otherwise, what reward will we have at the end of a life well-lived? If we endure the challenges of this life for the sake of monetary gain, pleasure, or posterity, then we are being misled by the false promises of this world.

Consider endurance of each and every day, living our lives for the sake of an eternal reward, knowing that this life is a test. “This world is like a vestibule before the world to come; prepare yourself in the vestibule, that you mayest enter into the banquet hall” (Pirkei Avos 4:21). We are to prepare ourselves, through the refinement of our character, and living a morally upright life, according to G-d’s standard, for the sake of obtaining a good place in Olam Haba (the World to Come). This begins upon our admittance into the coronation banquet of the King, at the beginning of the Messianic Era. For the soul lives on for eternity.

poetry: Promise

1 Nissan 5781 Running, the tempest behind me, still present in my thoughts and dreams; yet, somewhere on the horizon, I can see in the distance, there is a place serene. Joyous within myself, outwardly smiling, my emotions never surface enough to be visible; perhaps, a trait from my ancestors upbringing, learned men of books, […]

Promise — Breathing Inspiration