Chayei Sarah – Page 14 – Peninim on the Torah

Rabbi L. Scheinbaum In Chayei Sarah, 5755

“And the man took a golden ring of half a shekel (its) weight and two bracelets for her hands, of ten (shekels) of gold was their weight.” (24:22)

In the Midrash, Chazal suggest that this “jewelry” symbolizes a deeper spiritual entity. The golden ring of a half shekel alludes to the machatzis ha’shekel, the half shekel which each Jew gave for the Mishkan ; the two bracelets represent the two luchos which were joined together; and the ten-shekel weight denotes the Aseres Ha’Dibros which were engraved on the luchos. We must endeavor to understand the underlying message of these pieces of jewelry. Horav Mordechai Rogov z.l., implies that the lessons to be gleaned from the machatzis ha’shekel and the luchos with the Aseres Ha’Dibros underscore the foundations for…

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Rabbi L. Scheinbaum In Chayei Sarah, 5755

“And they said, ‘from Hashem comes the matter.'” (24:50)

This pasuk seems to be the source for the concept that marriages are made in Heaven. Indeed, this idea is reaffirmed in Navi and Kesuvim. In the Midrash, Chazal question, “From where did this decision come?” The Midrash offers two replies. Some say that the decision emanated from Har Ha’moriah, the scene of the akeidas Yitzchak. It was at this place that Yitzchak demonstrated the exceptional devotion to Hashem which merited him the Divine blessing. Others reply that the pasuk is referring to the statement in pasuk 51, “Let her be the wife of your master’s son.” Here the pasuk…

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Rabbi L. Scheinbaum In Chayei Sarah, 5755

“And Yitzchak and Yishmael his sons buried him in the cave of Machpeilah.” (25:9)

Rashi states that from this pasuk we derive the idea that Yishmael repented and permitted Yitzchak to precede him in their father’s funeral procession. This statement is puzzling. Why did the Torah wait until the end of Avraham’s life to confirm that Yishmael repented? We know that thirty-eight years prior to Avraham’s demise, Yishmael was one of the “young men” who accompanied Avraham and Yitzchak to the akeidah. Why is it imperative to acknowledge Yishmael’s teshuvah once again? Horav Shimon Schwab, z.l., offers a profound insight into the teshuvah process which applies to this situation. Perhaps Yishmael initially repented only…

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Moshe Marcovich In Chayei Sarah, 5754

And Avraham came to mourn for Sarah and to weep for her. (23:2)

Chazal teach that the initial three days of shiva (the mourning period), are to be dedicated to be’chi, weeping. These days are followed by the remaining days, designated for hesped, eulogy. First one lets himself go by crying, dramatically demonstrating the feeling of loss he has experienced with the passing of the deceased. This is followed by an intellectual appreciation of the deceased. Therefore, it seems puzzling that Avraham transposed the sequence by first eulogizing and afterwards weeping. Rabbi A.M. Shach, Shlita, explains this change in the following manner. Situations sometimes occur in which the hesped must precede be’chi. Only…

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Moshe Marcovich In Chayei Sarah, 5754

And I said to my master, perhaps the woman will not follow me. (24:39)

Upon meeting with Rivkah’s family, Eliezer recounted his entire discussion with Avraham. Included in the conversation, Eliezer related his anxiety that the prospective bride might refuse his offer. Rashi cites the reason behind this fear. Eliezer, himself, had a daughter for whom he sought Yitzchak as a husband. Upon approaching Avraham with the idea of this match, he encountered a negative response. Avraham’s rejection was based upon the fact that Eliezer, as a descendant of Canaan, was considered cursed, while Yitzchak was blessed. A union between one who is blessed and one who is cursed cannot endure. The spelling of…

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Moshe Marcovich In Chayei Sarah, 5754

And I said to my master, perhaps the woman will not follow me. (24:39)

The Midrash cites a pasuk in Hoshea (12:8) “As for the merchant, the balances of deceit are in his hand, he loves to oppress.” applying it to Eliezer. Since he did not reveal his true intentions of seeking to have Yitzchak marry his daughter, he is labeled as deceitful. This seems puzzling. Is someone considered a liar just for covering up the truth? Never did Eliezer utter an untruth, yet he is referred to as deceitful! Rabbi Tzvi H. Volk suggests the following insight into the Midrash. He cites Rabbi Mordechai Yaffe who disagreed citing the popular dictum: “Whatever comes out…

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Moshe Marcovich In Chayei Sarah, 5754

And she took the veil and covered herself. (24:65)

When Rivkah saw Yitzchak coming towards her, she questioned Eliezer concerning his identity. When Eliezer responded that it was his master, Yitzchak, whom she would soon marry, she immediately covered her face with a veil out of tznius, modesty. Rashi states that the word xf,,u, “and she covered,” should actually be translated “and she was covered” because it is the hispael, reflexive form, of the verb. He compares this to two other words, rce,u, “and she was buried,” and rca,u, “and it was broken.” Rabbi Yerucham Levovitz z.t.l. suggests that Rashi’s choice of examples, i.e. breaking and burial, are deliberate….

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Rabbi L. Scheinbaum In Chayei Sarah, 5753

“And the life of Sarah was one hundred years and twenty years and seven years; the years of Sarah’s life.” (21:1)

Horav S. R. Hirsch z.l., notes that this is the only place in Tanach in which the Torah records a woman’s age. There are two peculiarities in the text. After stating “vra hhj uhvhu” – and the life of Sarah – rather than “vra hhj hba” the years of Sarah’s life, the Torah finds it necessary to repeat this information at the end of the pasuk! Indeed, the simple textual interpretation is not that Sarah lived 127 years, but that she lived one hundred years, twenty years, and seven years. Chazal have duly noted that Sarah’s life was divided into…

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Rabbi L. Scheinbaum In Chayei Sarah, 5753

“And Hashem blessed Avraham with everything.” (24:1 )

Rashi explains that the word “kfc” alludes to the fact that Avraham was blessed with a son, since the numerical equivalent of “kfc” equals that of “ic”, which means “son.” It seems peculiar that the Torah would be so circumspect, rather than explicitly stating that Avraham was blessed with a son. Horav Nissan Alpert, z.l., offers two insightful answers to this question. Although parents make every attempt to raise children in an appropriate manner, sometimes it is to no avail. Some children grow up and unfortunately do not see “eye to eye” with their parents. The type of wife envisioned…

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Rabbi L. Scheinbaum In Chayei Sarah, 5753

“And Avraham said to his slave… and take a wife for my son for Yitzchak.” (24:2-4 )

The Torah devotes a large amount of space to the process of Yitzchak seeking a wife and subsequent marriage. This is indicative of the importance that is attributed to this major event. Indeed, there is no event in the life of a Jewish father which is more important than the marriage of his child. No details are left to chance. Avraham elaborates for Eliezer the specific criteria required for Yitzchak’s wife, who is to carry on the mantle of Jewish motherhood. The Torah details the fact that this first Jewish marriage was arranged through an intermediary or in the classical…

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“And the man took a golden ring of half a shekel (its) weight and two bracelets for her hands, of ten (shekels) of gold was their weight.” (24:22)

“And they said, ‘from Hashem comes the matter.'” (24:50)

“And Yitzchak and Yishmael his sons buried him in the cave of Machpeilah.” (25:9)

And Avraham came to mourn for Sarah and to weep for her. (23:2)

And I said to my master, perhaps the woman will not follow me. (24:39)

And I said to my master, perhaps the woman will not follow me. (24:39)

And she took the veil and covered herself. (24:65)

“And the life of Sarah was one hundred years and twenty years and seven years; the years of Sarah’s life.” (21:1)

“And Hashem blessed Avraham with everything.” (24:1 )

“And Avraham said to his slave… and take a wife for my son for Yitzchak.” (24:2-4 )

YEARS

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