Chayei Sarah – Page 14 – Peninim on the Torah

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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Rabbi L. Scheinbaum In Chayei Sarah, 5753

“That you will not take a wife for my son from the daughters of the Canaanites.” (24:2)

The spiritual and moral abyss between a son of Avraham and a daughter of Canaan is so profound that any relationship between them remains forever illusive. The son of Avraham must never come under the influence of a Canaanite woman. We see Avraham, however, accepting marriage with an Aramean woman of his land and birthplace. In as much as both of these nations were idolators, what is the distinction between them? The Ran explains that the difference is in their basic character. The Arameans were of a moral and pure character, whose affinity to idolatry was a correctable intellectual deviation….

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Rabbi L. Scheinbaum In Chayei Sarah, 5752

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

In this parsha, the Torah portrays Avraham in the role of husband and father. Therefore, the message of this parsha is addressed to the entire Jewish family. We study the death of the first Jewish mother, Sarah, and Avraham’s struggle to locate an appropriate burial place for his beloved wife. Ultimately, he fulfills his wish and brings Sarah to a final resting place. Life continues. The Moreshes Moshe poignantly elaborates this concept. The mourner’s Kaddish is not only a prayer for the dead; it is a prayer for the living as well. tcr vhna ase,hu ksd,h – Even greater and…

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Rabbi L. Scheinbaum In Chayei Sarah, 5752

“And Avraham said to his servant.” (24:2)

Perhaps one of the most noteworthy features of this narrative is its remarkable length. The Torah devotes sixty-six pesukim specifically to the chronology of finding a suitable mate for Yitzchak. This fact is in itself fascinating. One of the guidelines by which to understand Torah is the observation of the amount of space which is allotted to a given subject. The Creation of the universe occupies thirty-one pesukim. The Ten Commandments is apportioned fourteen pesukim, whereas the story of Yitzchak and Rivkah is related in sixty-six pesukim. We may derive from this apparent excess of pesukim that the marriage of…

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Rabbi L. Scheinbaum In Chayei Sarah, 5752

“And he made the camels kneel outside the city next to the well toward evening.” (24:11)

This is the same time of day as the Torah mentions later (24:63), when Yitzchak looks up and discovers his future wife after reciting his prayer. This is the time which best suited Yitzchak’s personality and destiny. His father, Abraham, rose like a star in the firmament of humanity, making the world resplendent with his awesome love of Hashem and his fellow man. He was like the radiance of dawn. It was, therefore, he who instituted the prayer of Shacharis. Yitzchak, however, foresaw his fortunes waning in contrast to the glorious rise of his father. His life, missing the dazzling…

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Rabbi L. Scheinbaum In Chayei Sarah, 5752

“And it was the life of Sarah.” (23:1)

The pasuk in Koheles 1:5 states, “And the sun rises and the sun sets”. The simple meaning of this phrase emphasizes that it is the monotonous, routine course followed by the sun which ensures the orderly continuity of life on the earth. The Midrash, however, perceives deeper meaning in this phrase. It states that this verse uses the rising and setting of the sun to symbolically teach us that before the “sun” of one righteous individual is permitted to set, the “sun” of another righteous individual rises. For example, before Sarah passed on, Rivkah was born. This Midrashic statement is…

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Rabbi L. Scheinbaum In Chayei Sarah, 5751

“And Avrohom bowed down before the people of the land” (23:12)

Avrohom returns from his most difficult test, the Akeidas Yitzchok, only to find that his beloved wife Sarah has died. Imagine the torment when he learns that it will cost him a small fortune to provide a proper burial for his wife. This moment is the greatest test of Avrohom’s self control, for although he is deep in his pain and anguish, he nevertheless displays great manners courage and self control in dealing with Efron and the Bnei Cheis. “The actions of the forefathers are a sign for the children” (Ramban). From Avrohom’s action we see that no matter what…

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Rabbi L. Scheinbaum In Chayei Sarah, 5751

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

The simple meaning of this posuk is that Avrohom sensed Hashem’s blessing in everything that he owned. There are people who are wealthy, but who derive no blessing from their fortune since they have neither satisfaction nor enjoyment from their possessions. They are driven by an unquenchable desire to acquire yet a greater fortune. Avrohom, was blessed with all that he possessed precisely because he sensed Hashem’s blessing in everything, never longing for anything. Regarding the posuk in Tehilim (34:10) “Those who seek Hashem will not lack any good”, the Shl”a notes that the implication of this posuk is not…

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“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 )

“That you will not take a wife for my son from the daughters of the Canaanites.” (24:2)

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

“And Avraham said to his servant.” (24:2)

“And he made the camels kneel outside the city next to the well toward evening.” (24:11)

“And it was the life of Sarah.” (23:1)

“And Avrohom bowed down before the people of the land” (23:12)

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

YEARS

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