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Torah 101-Chayei Sarah I.

ANSWERS TO LAST WEEK’S STUDY QUESTIONS (from Vayera)

1) Question for Genesis 18-19: Why does Abba YHWH seem to need to “go down” and look upon Sodom when He already can perfectly see and understand what is going on there from His position in heaven? Because Abba YHWH ultimately will require two or more witnesses in the Torah to condemn people to death (Deuteronomy 19:15), so the two angels perform that function, but Abba YHWH initially goes down with them as the third “angel” which counsels Abraham. If the two angels disagreed with Him, they could have in theory prevented Sodom’s destruction. However, the other functionality of this process is to give the Sodomites more time to repent. 2) Question for Genesis 20-21: How is Abraham by our standards today still not being 100% accurate even when he confesses his deception to Pharaoh? VEGAM OMNAH ACHOTI VAT-AVI HI ACH LO VAT-IMI VATEHI-LI LEISHAH (20:12) = And yet she really is my sister, the daughter of my father but not the daughter of my mother and then later she became my wife. Technically Abraham means “grand-daughter”. Sarah is the granddaughter of Terach, and the daughter of Abraham’s brother Haran. In Genesis 11:29 Sarah is referred to by her other name Yischa (Jessica).

3) Question for Genesis 22: There is a man who is mentioned in this parsha who may have become more famous under another name. Who is he? UTZ (22:21) = Some rabbis think this another name for Job, probably because the same word is used to name the place Job was from. This is Edomite territory in Saudi Arabia, where the prophet Job was from. Another possibility is that this is the person for whom Uz was named after, and Job then is born in this same land some time later. 4) Haftorah Question of the Week: 2 Kings 4:1-37 How is a miracle that began here “continued” or “completed” in the NT?

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Here Elisha does a miracle multiplying oil, and the season of oil is in the summer in Israel. Y’shua will of course later turn water into wine, which is a sign of the fall season in Israel.

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II.

QUESTIONS FOR THIS TORAH PORTION (Chayei Sarah) Please NOTE:

For clarity and time constraints, if I elect to not read the whole parsha (which is the case this week) I may still ask questions relating to the portions I did not read! 5) Question for Genesis 23: We know that initially Ephron the Hittite was willing to give Abraham land for free, but when he was pressed to name a price, was that final price reasonable? How can we know one way or the other? 6) Question for Genesis 24: How does the information in Genesis 24:15-16 help prove the rabbis wrong and (to some extent) the Christians right about Yeshayahu 7:14? 7) Question for Genesis 25:1-18: Even before Isaac and Ishmael came together to bury their father Abraham there were signs that some attempt at reconciliation was underway. What were those signs and why did the attempt fail? 8) Haftorah Question of the Week: 1 Kings 1:1-31 What does this Haftorah portion teach us about David and Bathsheba in their twilight years? 9) Renewed Covenant Commentary: Matthew 8:19-22; Luke 9:37-62 Matthew 8:22 100) George Lamsa suggested this could mean, "let the town bury their dead." In Jewish culture immediate family members observe a seven day bereavement called "shivah" (seven), right after the burial. This extends into a less intense duration called shloshim (thirty) where the mourner begins to return back into society. Additionally, there is a 12 month period (that includes shloshim) in which to return to one's regular routine. The 12 month period comes from an ancient Jewish custom where at the end of 12 months the bones are "gathered together" and placed into a stone vault along with those of ancestors (1Ki_13:31). Y'shua says, "leave the dead to bury their dead" because the importance of attendance is now diminished. This does not refer to burial or sitting shivah. Mashiyach is not asking his disciple to 3|Page

dishonor his father or mother by not allowing him to attend the burial. "Honor your father and mother..." (Exo_20:12). Luke 9:41 63) Or, "O tribe/family of mine!" 64) The root of this word, sebar, also means Hope/Good News. Y'shua's point, using this same word, is that until people know the Hope/Good News, he must "endure" seeing them suffer needlessly and in ignorance. Luke 9:49 65) Khabouris has shaida whereas 1905 and other Peshitta manuscripts have dewa. This proves both words have interchangeable meanings in the same contextual place, that of "demon" or "unclean spirit." This reading in the ancient record affirms the literal rendering and denies the assertion by a few modern commentators like Lamsa that one of these terms could refer to insane humans not under demonic influence. Luke 9:54 66) Y'shua's talmidim take their lead from Eliyahu who defied the priests of Baal by invoking and declaring the sovereign Name of YHWH; see 2Ki_1:9-16. Luke 9:60 67) Some scholars postulate that "let the dead bury their dead" shouldn't be taken literally but is better understood as, "let me take care of my father until he dies." However, a key is in the next line where Y'shua responds: "but you go and proclaim the Kingdom of Elohim." Therefore Y'shua's statement "let the dead bury their dead", helps the man realize the supreme importance of the Kingdom. In the meantime the man would be proclaiming the Kingdom, and perhaps like some other "Sent Out ones" of Y'shua, even he may have been raising the dead! In the next chapter (Luk_10:2) Y'shua appointed 70 and sent them out "to all regions and cities that he was about to go." A second key is the urgency in which the man is making his request, with a promise to return and follow at a later date. Y'shua's disciples had just left a "village of the Samaritans" where they were getting ready to call down fire upon it. They just came from a major trial and were on the road to their next destination when they met the man and there was tension in the air. What might happen in the next village? In Luk_9:61 another said, "let me go and reassure my household and I will come." All these things happened in the context of returning "to Urishlim" (Luk_9:51), perhaps some were even pondering about trouble ahead with the religious establishment in Jerusalem? Perhaps some were simply thinking of creative ways to bypass what they imagined to be a looming disaster? The reality was that those who agreed and said "hineni" (here I am) and went out in Y'shua's name returned to him with "great joy" (Luk_10:17). (See also Mat_8:22 footnote.) 4|Page