Rashi cites Chazal, who teach us that the narratives of Sarah’s death and the Akeidah follow one another in order to demonstrate that Sarah died as a direct result of the Akeidah. The Satan told Sarah that Avraham had slaughtered Yitzchak. When she heard this shocking news, she cried out in grief and died. The commentators offer various explanations for this Chazal. Interestingly, Rashi mentions this juxtaposition – in regard to the pasuk detailing Avraham’s reaction to Sarah’s death, his eulogy and mourning. He does not mention this Chazal at the onset of the parsha, which begins with Sarah’s death. Why does Rashi wait?
Horav Zeev Weinberger, Shlita, explains this approach by adding a new understanding of Avraham’s test at the Akeidah. He contends that Sarah’s death was actually part of the nisayon, trial, of Akeidas Yitzchak. When Avraham returned from the Akeidah to discover the tragic effect of his actions on Sarah’s life, he could momentarily have regretted his actions. Perhaps he was to blame for her premature death. Retroactively, he perceives that he should not have been so quick to consent to offer Yitzchak as a sacrifice. The Torah attests that Avraham did not flinch for a second. He returned from the Akeidah and proceeded to eulogize Sarah immediately. He suggested no regret, no refrain, just positive confirmation of his actions.
A remarkable and timely lesson can be derived herein. One should not be distressed or regret his actions, even if after he has fulfilled a mitzvah or followed the halachah, he is confronted with a reality which does not validate his behavior.
