Chayei Sarah: confronting the reality of death, make preparations, do the work

death pic

Confronting the reality of death is always hard, and for Abraham this is no exception. The text that begins with the phrase “the life of Sarah was one hundred and twenty and seven years, these were the years of the life of Sarah, and Sarah died…” is the introduction to a protracted negotiation for her burial place.

In the twenty verses of the narrative, only three touch on Abraham’s emotional state “Abraham came to mourn for Sarah, and to weep for her. And Abraham rose up from before his dead, and spoke unto the children of Heth, saying: I am a stranger and a sojourner with you: give me a possession of a burying-place with you, that I may bury my dead out of my sight.’ In the story as first presented we see that he seems to quickly move from mourning and weeping to making the practical arrangements so that the body of his wife can be buried and removed from before him.

Sarah’s is the first documented burial in bible – up until now the narrative has dispassionately informed us of the death of individuals without much more detail. Yet clearly this burial he is arranging is not an unknown rite. The children of Heth recognise his need and open the negotiations with the offer that he may take his choice from their sepulchres, telling him that no one would withhold their own plot from him should he want to use it. So clearly there was already a well- established proactive structure in place of prepared graves by the time Sarah died, not surprising given the need to quickly dispose of the bodies of the dead. Yet our foundational family did not seem to have made this provision. Was it because as an immigrant family they had not got a sense of ‘owning’ the land they had come to? Or because they had not quite struck roots in the land of Canaan and were still travelling? It is odd that Sarah died in Hebron when Abraham was clearly in Be’er sheva. Were they living separately? The midrash tells of Sarah’s death being caused by her horror that her husband would be prepared to sacrifice their son so had she left Abraham in order to strike out alone? Was any previous plan to have a grave left behind in the tangle of confusion that this relationship trauma had caused, and Sarah’s new place of abode forced Abraham into making new arrangements?

It does seem odd that they had not made plans for their deaths. They were a long way from the graves of their ancestors, (and indeed Terach the father of Abraham had also died in Haran away from his homeland of Ur Chasdim) so they would have had to innovate in their new lives in the new country. Were they hoping for some guidance in the moment? Were they wondering if they would be staying in the land or moving onwards again? What was behind the need for Abraham to have to negotiate for a family plot while in the grief of immediate bereavement? If as a Jewish community we have learned one thing, we have learned of the importance of community support in times of death and bereavement. The chevra kadisha (holy fellowship) which is appointed by every Jewish community to care for the dead, goes back at least to the time of Rabbi Hamnuna (3rd Century CE). The Talmud (Mo’ed Katan 27b) tells us This also said Rav Judah as reporting Rav: When a person dies in town, all the townspeople are forbidden from doing work. R. Hamnuna once came to Daru-matha, he heard the sound of the funerary-bugle [and] seeing some people carrying on their work, he said: Let the people be under the shammetha [ban]! Is there not a person dead in town? They told him that there was an Association (chevra kadisha) in the town. If so, said he to them, it is allowed you [to work].”

It provides a fascinating insight into the way the whole community was responsible for taking these practical arrangements from the mourners, and for arranging the dignified care and disposal of the body of the dead. This mitzvah took over from the need to work for everyone in town. There was a notifying sound when someone had died so that everyone would know of the death, and clearly in some places that R.Hamnuna knew, this sound was the prompt to everyone to down tools and go to help. Yet in Daru-matha they were even more organised, having deputed the responsibility to a group of skilled volunteers, much as we do to this day.

This leaves time for the mourner to use more than the 15 percent of time that Abraham was able to give in the narrative, to their grief. They can focus entirely on their loss, on the person they loved, on evaluating and processing and making sense of what has happened. And here Abraham has something very powerful to teach us.

We are told וַיָּבֹא֙ אַבְרָהָ֔ם לִסְפֹּ֥ד לְשָׂרָ֖ה וְלִבְכֹּתָֽהּ:

Abraham came ‘lispod´ for Sarah and livkotah’

Lispod is the word we use for giving the hesped – for speaking of the dead and telling the story of their life, from where they had come and how the journey had been, assessing and evaluating the real life that was lived, rather than eulogising or praising the person- at least not paying fulsome tribute unrealistically or without the fuller context of the way they lived their life. ‘Hesped’ means to cause to cry – in other words to really understand who we have lost and so to really feel the cost and pain of the death. Only after Abraham has done this, comprehended the full meaning of the life of Sarah, and thus the full extent of his loss, does he cry/mourn.

Sometimes when people die we like only to say good things about them – even unrealistic and unbelievable good things, instead of focussing on who they were, on why they had the damage or the pain or the anger they carried, on how they did or did not deal with the hurts and disappointments every life brings. There is a tendency to quote another midrashic gloss taken from the names of three sidrot in the book of Leviticus – “Acharei Mot Kedoshim Emor – After death speak holiness”. And this is a good maxim, but it is not the way of true mourning if we think the holiness /kedoshim means to tell ‘white lies’ or gloss over the reality of the complexity of every lived life.

To truly speak holiness of the dead is to recognise them in their full humanity. To see the flaws as well as the wonders, the spectrum of attributes they held and the way they allowed themselves to be. We need to see the fights they fought, the pain they felt, the love they gave, the achievements they realised, the relationships they worked on, the memories they embodied, the losses and the gains. Whatever the story behind the separation of Sarah and Abraham at her death and the lack of dignified burial space planned for earlier, Abraham teaches us something very powerful. See the person who died, give them their full rights as full human beings who lived fully human lives, and only then cry for yourself and for the loss of them. Confront the reality of them and their deaths, and go on to live your life in the light of that understanding.hevra kadisha(images from Czech republic: Hevra Kadisha building in Prague)

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