Chayei Sarah – Peninim on the Torah

ויתן אברהם את כל אשר לו ליצחק

Avraham gave all that was his to Yitzchak. (25:6)

Daas Zekeinim m’Baalei Tosfos wondered how Avraham Avinu bypassed Yishmael and bequeathed all his possessions to Yitzchak Avinu. Yishmael was his son, perhaps one that did not engender much pride in Avraham, but his son nonetheless. Chazal (Kesubos 53A) teaches that one may not give to one child over another-even if the other son is of ill repute, because one does not know what offspring will descend from him. Avraham adhered to the entire Torah; he should have observed the laws of inheritance. They reply that Avraham and Yishmael were gerim, converts. Chazal (Kiddushin 1813) teach that a convert does…

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ויוסף אברהם

Sruly Schnair In Chayei Sarah, 5785

Avraham Avinu added, proceeded (25:1)

The Torah informs us that Avraham remarried Hagar. The word Va’yosef, he proceeded, also means that he added. The Sefas Emes interprets this as an allusion that teaches us the importance of tosfos Shabbos, adding on to Shabbos, i.e. beginning Shabbos earlier and extending it past the set time. The Pnei Menachem zl explains that prior to Shabbos (Friday) and after Shabbos (Sunday) there are klipos, “shells” (metaphysical barriers between ourselves and the light of the Creator.) Which represent evil or impure forces. They are the klipah of Yishmael which is on Friday (their day of rest) and the klipah…

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כי אל ארצי ואל מולדתי תלך ולקחת אשה לבני ליצחק

Sruly Schnair In Chayei Sarah, 5785

Rather, to my land and to my kindred shall you go and take a wife for my son, for Yitzhak. (24:4)

Harov Yosef Shalom Elyashiv, zl, relates a debate that took place between a modern, progressive thinking Jew and a traditional member of the community. Clearly, a deep contrast existed between the divergent outlooks on Jewish life and living that guided these two men. The forward thinking (as he regarded himself) wondered why, when Eliezer sought a wife for Yitzchak Avinu, a woman who would one day be the next Matriarch, he did not look for yichus, pedigree, nor was he concerned whether she used electricity on Shabbos, (There is a serious debate among the poskim whether one is prohibited from…

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ויבא אברהם לספד לשרה ולבכתה

Sruly Schnair In Chayei Sarah, 5785

Avraham came to eulogize Sarah and to bewail her. (23:2)

In his hesped, eulogy, of Horav Meir Chadash zl, Horav Elazar M. Shach, zl, quoted the words of the Midrash, Va’yavo, And Avraham came- Where did he come from? Rabbi Levi said, ‘He came from the grave of his father, Terach, (He had attended to his father’s burial) Rabbi Yosi asks “But Terach died two years before Sarah? (How could you say that he came from Terach’s funeral?) Thus, we must say that he came from Har Ha’Moriah (from Akeidas Yitzchak)”. On the surface there is no way to reconcile these two diverse opinions. Two years is a time difference that cannot…

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והנה רבקה יוצאת ... וכדה על שכמה ... וירץ העבד לקראתה ויאמר הגמיאיני נא מעט מים מכדך... ותשקהו ... ותכל להשקותו ותאמר גם לגמליך אשאב

Sruly Schnair In Chayei Sarah, 5784

And suddenly Rivkah was coming out … and her jug upon her shoulder … The servant ran towards her and said, “Let me sip, if you please, a little water from your jug.” And she gave him to drink… When she finished giving him drink, she said, “I will draw water for your camels until they have finished drinking.” (24:15,17,18,19)

Eliezer prayed to Hashem that Rivkah should offer drink to both him and his camels. Rivkah did more than offer both man and animal to drink; rather, only when Eliezer finished drinking, did Rivkah say that she would now give his camels to drink. In relating the incident to Lavan and Besuel, however, Eliezer did not underscore the fact that Rivkah distinguished between man and animal. Instead, he simply informed them that Rivkah was thoughtful and pleasing in that she not only gave him to drink, but she also quenched the thirst of his camels. Despite her murky roots, Rivkah…

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ותמלא כדה ותעל

Sruly Schnair In Chayei Sarah, 5784

She filled her jug and ascended. (24:16)

Chazal interpret the “ascent” of this pasuk as a reference, not to Rivkah, but to the water – the water rose up to “meet” her. Her virtue was so great that a miracle occurred when she came to the well. Eliezer saw the water rise up to Rivkah – a miracle which clearly manifested her elevated spiritual plateau. Miracles do not occur for someone who is undeserving. If so, why did Eliezer require a sign that demonstrated that she excelled in the middah, attribute, of chesed, lovingkindness. Apparently (as expounded by the commentators), miracles do not define a person’s character….

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וישקל אברהם לעפרון ... ארבע מאות שקל ...ואחרי כן קבר אברהם את שרה אשתו

Sruly Schnair In Chayei Sarah, 5784

And Avraham weighed out to Ephron… four hundred silver shekel …and afterwards Avraham buried Sarah his wife. (23:16,19)

Chazal (Pirkei Avos 5:3) state that Avraham Avinu withstood – and emerged successful from – the trials/challenges (to his faith) with which Hashem tested him. This indicates the greatness and deep-rooted faith which our first Patriarch manifested. In his commentary to Avos, Rabbeinu Yonah delineates the ten nisyonos, trials, in ascending order of conviction demonstrated. He places the Akeidas Yitzchak, Binding of Yitzchak (when Avraham Avinu was prepared to slaughter his son to fulfill Hashem’s command), as number nine, with (the travail surrounding) the selecting a gravesite and burying his beloved wife, Sarah Imeinu, as number ten. How are we…

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ויהיו חיי שרה מאה שנה, עשרים שנה, ושבע שנים שני חיי שרה

Sruly Schnair In Chayei Sarah, 5784

Sarah’s lifetime was one hundred years, twenty years, and seven years; the years of Sarah’s life. (23:1)

Chazal (Bereishis Rabbah 23:1) quote from Sefer Tehillim (37:18), Yodea Hashem yemei temimim… “Hashem knows the days of the perfect.” K’shem she’heim temimim, kach shenosam temimim, “Just as the righteous are perfect, so are their years perfect.” They say this concerning Sarah Imeinu whose life was one long series of perfection. In an alternative exposition, Rabbi Yochanan says, “Sarah was perfect in her deeds,” k’hada eglesa temimsa, “like an unassuming calf.” Rabbi Yochanan equates temimus, perfection/wholeness, with the trait of obedience and unassuming (no questions asked – no answers expected). She followed instructions i.e. tzivui, command of Hashem, faithfully. As…

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ויגוע וימת אברהם בשיבה טובה זקן ושבע

Sruly Schnair In Chayei Sarah, 5783

And Avraham expired and died at a good old age, mature and content. (25:8)

The perfection and wholesomeness in life which Sarah Imeinu achieved was also merited by Avraham Avinu. Horav Yechezkel Levinstein, zl, would refer to Avraham Avinu’s life as zate’ teg, days for which he was content and satisfied, knowing that he had lived every moment of his life in accordance with the ratzon, will, of Hashem. One hundred seventy-five years: thirty days a month, seven days a week, twenty-four hours a day. He did not waste a moment of his life. When one lives in such a manner, leaving this world is merely crossing over to the next world. The Chafetz…

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ויקם אברהם מעל פני מתו וידבר אל בני חת

Sruly Schnair In Chayei Sarah, 5783

Avraham rose up from the presence of his dead and spoke to bnei Cheis. (23:3)

The Torah is circumspect concerning its text, spelling of each word and overall locution. No word is superfluous, no spelling is ignored. Chazal derive volumes of halachah from every nuance, every seeming redundancy. As the message of its Divine Author, nothing in the Torah is to be taken capriciously. As such, it is intriguing to note that the words, bnei Cheis (children of Cheis), are mentioned nine times in our parshah and once in Parashas Vayechi (49:32). It is not as if these were laudable people. They were idolaters who were greedy and selfish – among other things. Yet, the…

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ויתן אברהם את כל אשר לו ליצחק

Avraham gave all that was his to Yitzchak. (25:6)

ויוסף אברהם

Avraham Avinu added, proceeded (25:1)

כי אל ארצי ואל מולדתי תלך ולקחת אשה לבני ליצחק

Rather, to my land and to my kindred shall you go and take a wife for my son, for Yitzhak. (24:4)

ויבא אברהם לספד לשרה ולבכתה

Avraham came to eulogize Sarah and to bewail her. (23:2)

והנה רבקה יוצאת ... וכדה על שכמה ... וירץ העבד לקראתה ויאמר הגמיאיני נא מעט מים מכדך... ותשקהו ... ותכל להשקותו ותאמר גם לגמליך אשאב

ותמלא כדה ותעל

She filled her jug and ascended. (24:16)

וישקל אברהם לעפרון ... ארבע מאות שקל ...ואחרי כן קבר אברהם את שרה אשתו

And Avraham weighed out to Ephron… four hundred silver shekel …and afterwards Avraham buried Sarah his wife. (23:16,19)

ויהיו חיי שרה מאה שנה, עשרים שנה, ושבע שנים שני חיי שרה

Sarah’s lifetime was one hundred years, twenty years, and seven years; the years of Sarah’s life. (23:1)

ויגוע וימת אברהם בשיבה טובה זקן ושבע

And Avraham expired and died at a good old age, mature and content. (25:8)

ויקם אברהם מעל פני מתו וידבר אל בני חת

Avraham rose up from the presence of his dead and spoke to bnei Cheis. (23:3)

YEARS

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