Parshat Chayei Sara

Aliya-by-Aliya Sedra Summary
[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p'tucha or s'tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha.

Kohen - First Aliya - 16 p'sukim - 23:1-16
[P> 23:1 (20)] The parsha begins by telling us that Sara died in Kiryat Arba, which is Hevron. But first it tells us that she lived a full, long life of 127 years.

SDT: With the last theme of Vayeira being the AKEIDA, the juxtaposition of Sara's death supports our Tradition that Sara died as a result of the Akeida. The Midrash says that the Satan informed Sara about what Avraham was intending to do with Yitzchak, when they went towards Har HaMoriah. The shock was too great for an old woman, and she died. Some commentaries give an interesting twist to this. They say that Sara died, not from fear that Avraham would offer Yitzchak as a Korban, but rather that he might not! She remembered Avraham's reaction when she told him to banish Yishmael (and Hagar). She was afraid that Avraham's love and kindness towards Yitzchak would prevent him from carrying out G-d's command, and that Avraham would thus fail this ultimate test of faith. When she saw (or heard) that Avraham was returning with Yitzchak still alive, she thought her fears were realized and she died.

Avraham comes (some say from the Akeida, that is from Har HaMoriah; some say from Be'er Sheva; either way, it was apparently to Hevron that he came) to eulogize Sara and to cry for her.

SDT: V'LIVKOTAH, and to cry for her, is written with a small KAF. Some take this as a reminder that the crying was "small" since Sara had lived such a long life (Baal HaTurim). There is more crying when a person dies young.

Some say that the KAF points to the 20 in the way that the Torah tells us how old she was when she died: 100 years and 20 years and 7 years.

Others say that the small KAF allows us to reread the word with regular-sized letters only to obtain a different understanding, on a REMEZ (hint) level. And Avraham came to eulogize Sara ULVITAH, and for her daughter. This correlates with the opinions that Avraham and Sara had a daughter, but she died when Sara did. (Some even say that her name was BAKOL.)

Avraham next makes the arrangements for providing a suitable place to bury Sara. (There is a Tradition that Avraham was aware of the burial place of Adam and Chava, and that is the piece of land he was interested in.) He turns to the people of CHEIT, one of whom is known as EFRON. They all exchange niceties and the people offer Avraham any land he wants. He insists on paying full price and that is what he does for the field and cave of Machpela.

Pirkei Avot made famous that Avraham was tested 10 times. But the mishna does not enumerate the ten tests. There are different opinions as to which of Avraham's experiences are considered tests of his faith. Most lists of the 10 end with the Akeida, as implied from the p'sukim themselves. Rabeinu Yona finds a test after the Akeida - Avraham's experience in providing a burial place for Sara. The question on this is obvious - What was so difficult about that, that it should qualify as a test of faith - especially after the Akeida? Perhaps the answer lies in the fact that after the Akeida, Avraham still had a couple of difficult things to go through. Wasn't the Akeida and everything that preceded it enough? No, not finished yet. This can test a person, sometimes, more than terrible trials and tribulations.

Surviving the Holocaust did not guarantee a person that he would have an easy life from then on. Some were blessed with trouble-free lives after their terrible ordeals, but most had many more difficulties to face in the years to come.

We do not know how G-d works. Why must we suffer trials and tribulations in this world? It has something to do with making us better people. With challenging us. With testing us. With preparing our souls for the World of Truth. And probably a lot more.

There is another approach to answer the same question. Eulogizing his wife, acquiring a burial place, finding a "shiduch" for Yitzchak - even remarrying Hagar (Ketura) are all "regular", mundane experiences. Can one who spoke repeatedly to G-d, ascended Har HaMori'ah, had a special relationship with G-d - can such a person return to being a "normal" human being? This too is a test, and Avraham passed with flying colors. These commentaries point to the pasuk at the end of the Akeida portion, "And Avraham return to the lads..." as an indication that he was able to "come back down to earth".

SDT: If a father insists that his son marry or not marry a particular woman, the son is not duty-bound to listen to his father. Meshech Chochma says that we learn this from the fact that Avraham gave instructions and administered an oath to Eliezer about a wife for Yitzchak, but did not command Yitzchak himself on the matter.
The Gemara (Brachot 18.) teaches us that a person before whom is the body of one of the seven close relatives for whom one mourns lies, is exempt from all other mitzvot in the Torah. Furthermore, even if the deceased is not before him, if the person is responsible for the burial, it is considered as if the MEIT (dead body) is before him. This halacha is not restricted to the 7 relatives, but rather to whomever is involved in burying the dead. All of the above is linked to the wording in the pasuk (B'reishit 23:4) ...V'EKB'RA MEITI MIL'FANAI. So that I may bury "my dead" that is before me. Even though, at that moment, when Avraham was dealing with B'NEI CHEIT, Sara's body was not actually before Avraham, it is considered as if it were.

Levi - Second Aliya - 13 p'sukim - 23:17-24:9
The field, cave, trees, etc. become the lawful possessions of Avraham, after which he buries Sara.

[S> 24:1 (67)] Avraham is now at an advanced age and has been blessed greatly by G-d. "And G-d blessed Avraham BAKOL," with everything.

The word BAKOL screams out for explanation. And, sure enough, there are many suggestions as to what this extra blessing of BAKOL is. (Every time we say Birkat HaMazon, we ask G-d to bless us as He blessed our forefathers - BAKOL... Mikol and Kol are terms associated with Yitzchak and Yaakov.)

The numeric value of BAKOL 52, the same as BEN, son. This alludes to the ultimate blessing that Avraham received - his son Yitzchak.

R. Meir says that Avraham was blessed by NOT having a daughter. In Avraham's time and in his unique circumstances, who would she have married? What would have happened to her? In this case it was a bracha not to have had a daughter.

On the other hand... R. Yehuda says that Avraham's extra blessing was that he DID have a daughter. There is even an opinion that his daughter's name was BAKOL.
Rabbi Eliezer HaModai says that Avraham was blessed with the art/ skill/power of astrology and that he was consulted by noblemen from far and wide. (Even when G-d told Avraham that he would have a child, Avraham resisted because he had seen in the stars that he was not going to have children. G-d "explained" to Avraham that it is possible to rise above one's "mazal", and in fact, that is the special quality of the nation that will come from him. EIN MAZAL L'YISRAEL. Ibn Ezra says in the name of our Sages z"l, true, but only as long as we keep the Torah.)

R. Shimon bar Yochai says that Avraham had a precious stone with curative powers that would heal all who gazed upon it.

These last two opinions identify BAKOL as Avraham's prominent position in the world. This fits with his role as "father of many nations".

Some suggest that Eisav's not sinning (until Avraham died) and Yishmael's repentance, both during Avraham's lifetime are the extra blessings.

There are still other explanations.

From the variety of explanations of BAKOL, it is quite clear that Avraham's unique status as the one who restored belief in One G-d to the world did not go unrewarded. We can see in this list of blessings, all the different kinds of blessings that can be ours, the spiritual heirs of Avraham Avinu.

The one major task remaining, which will forge the next vital link in what promises to be a great people and a great Chain of Tradition, is finding a suitable "shidduch" for Yitzchak. Everything now will depend upon Yitzchak. However great Avraham was, unless there is "solid" continuity, all will be lost. To this end, Avraham calls upon Eliezer to swear that he will faithfully carry out his task, that he will return to Avraham's family and hometown, and find a wife for Yitzchak there. And that Yitzchak is not to leave Eretz Yisrael (having been consecrated on the Mizbei'ach during the Akeida).

Shlishi - Third Aliya - 17 p'sukim - 24:10-26
Eliezer (who is exclusively referred to as "The Servant" or "The Man", as opposed to by name - his name never appears in Parshat Chayei Sara, where we would have expected to find it repeated over and over) takes ten camels laden with a splendid assortment of goods and travels to Avraham's hometown. Upon arrival, he ties the camels up near the well (and spring), towards evening, at the time that the local girls come to draw water. He asks G-d to be kind to his master Avraham. Eliezer asks for a sign - the girl who will offer him drink and also for his camels, she will be the one sent by G-d. Almost before he finished speaking, Rivka bat Betu'el of Avraham's family arrives on the scene with her water container on her shoulder. Eliezer runs to her and asks for a bit of water. She immediately gives him his fill and then draws water for his camels. Anxious to find out whether she was "the one", Eliezer waits until the camels have their drink and then presents Rivka with gifts of jewelry. (On the one hand, he has seen her kind nature and tireless act of chesed; on the other hand, he has not even asked her who she is.) When Rivka tells Eliezer that she is indeed from Avraham's family and invites him to stay at her home, he prostrates himself before G-d in grateful acknowledgment.

The Gemara in Taanit states that Eliezer servant of Avraham did not ask (something of G-d) properly, but he was nonetheless answered in a fine manner. His "sign" could have resulted in an unsuitable shidduch for Yitzchak, but G-d sent Rivka to him instead. Some sources fault Eliezer for relying on an omen or sign - especially (or specifically) because he did not ask who she was before giving her "gifts".

One is supposed to feed his animals before he himself eats. But with drinking (water), the person comes first. We learn this from at least two places in the Torah. Rivka gave water to Eliezer and afterwards drew water for the camels. Later in the Torah, we find that G-d gave His approval, so to speak, to Rivka's action, by telling Moshe that water would come from the rock to "give drink to the people and their animals".

R'vi'i - Fourth Aliya - 26 p'sukim - 24:27-52
Eliezer also says a blessing to G-d for not abandoning Avraham or withholding Divine Kindness from him. Rivka runs home to tell her family what has happened. Lavan (filled with ulterior motives, our sources tell us) runs to greet Eliezer. The gold jewelry adorning Rivka catches Lavan's eye, and he "graciously" offers Eliezer hospitality. Eliezer is served food but refuses to eat until his "business" is completed.

Eliezer proceeds to tell the story of his mission. He tells of Avraham and Yitzchak and of being sent to find a wife for Yitzchak. When he asks for Rivka's hand on behalf of his master, Lavan and Betu'el (commentaries point to Lavan's pushing himself before his father as an indication of a negative personality trait) accept all as G-d's will.

Eliezer again prostrates himself before G-d in grateful acknowledgment of the success of his mission.

Chamishi - 5th Aliya - 15 p'sukim - 24:53-67
Eliezer gives more gifts to Rivka and her mother and brother, then they all celebrate with food and drink, and Eliezer and his party stay overnight. In the morning, Eliezer asks his leave. Rivka's family asks that she remain for a year, or at least ten months (as was the custom in olden times) but Eliezer insists on leaving immediately. Rivka is consulted and she agrees to leave right away. They send her off with a "maid" (later identified as Devora) and bless her.

This blessing has been repeated count- less times to Jewish brides through- out the generations. Ironic, is it not, that we use Lavan's words for such a special occasion.

Finally the entourage leaves for Canaan.
Meanwhile, Yitzchak (having gone to bring Hagar back to Avraham) is in the Negev area and goes "into the field to commune, before evening". (This, we are taught, was the model for Mincha.) As the Rivka-Eliezer caravan approaches from a distance, Rivka sees Yitzchak, jumps down from her camel, and asks Eliezer who that man is. She covers her face with a veil when she is told that the man is her intended husband.

Eliezer tells Yitzchak everything that has occurred. Yitzchak takes Rivka as his wife and she becomes a comfort to him for the loss of his mother. For us, she later becomes Rivka Imeinu.

Rabbi Sholom Gold speculates as to how a girl growing up in the house of Betuel and Lavan can so quickly step into Sara Imeinu's shoes. His answer (beautifully developed in a shiur) is that it was D'vorah, Rivka's nurse- maid, who was her teacher and influence in the ways of Sara. D'vorah was left behind when Avraham and Sara "made Aliya", for just this purpose.

Shishi - Sixth Aliya - 11 p'sukim - 25:1-11
[P> 25:1 (11)] Avraham, having successfully provided for the continuity of what will become the Jewish Nation, now lives out the remainder of his life as a "private citizen", so to speak. He takes for himself a wife named KETURA (which we are taught was HAGAR) and fathers six more children. He gives them gifts, but Yitzchak re- mains Avraham's exclusive spiritual heir. (We can really say that in some ways, other peoples of the world followed Avraham's lead in living monotheistic lives, but the Torah's definition of Avraham's lineage is Yitzchak.)

On the question of the different treatment of Yishmael (banishment) and the children from Ketura (gifts), it can be explained that there was a crucial difference between Yishmael and Ketura's children. Yishmael challenged Yitzchak's inheritance. He claimed (and in some ways continues to claim) Avraham's legacy. When G-d told Avraham to listen to Sara, He told him to banish them, BECAUSE in Yitzchak will be called your offspring, your descendants. This point had to be made, and a farewell party and lavish provisions for the journey would not have made the point. No such problem with Ketura's children. They made no such claim. They did not dispute Yitzchak's role. They received gifts.

Avraham dies at the "ripe old age" of 175 (actually, this is 5 years short of the complete 180 that Yitzchak achieved - various reasons are given for the "lost" 5 years). His was a graceful, good, and fulfilling life (despite the tough times he had). He is buried in the Cave of Machpela, where he had buried Sara. Both Yitzchak and Yishmael take care of the burial.

The Torah implies that Yishmael had repented his ways and had become righteous. What greater "nachas" for a father than that!

G-d blesses Yitzchak after Avraham's death.

From the fact that Avraham took Ketura only after Yitzchak was married, the Baal HaTurim says that this is the proper thing to do - Marry off your children, before you yourself remarry.

Sh'VII - Seventh Aliya - 7 p'sukim - 25:12-18
[P> 25:12 (7)] The descendants of Yishmael are now enumerated. Yishmael is identified fully as the son of Avraham and Hagar the Egyptian maiden of Sara who bore Yishmael "to Avraham". (This is quite parallel to the description of Yitzchak's connection to Avraham as stated in the beginning of next week's sedra. This might further indicate Yishmael's T'shuva in his later years.) It is noteworthy that Yishmael fathered twelve sons, not like Yitzchak, but rather like Yaakov. Note that both Nachor and Yishmael had their 12 descendants before we did (so to speak). This indicates a tougher life for the Jewish people (something that has been borne out over and over again in the course of Jewish History, right up to current events).

Yishmael dies at the age of 100 and 30 and 7 years. The wording in the Torah (seems to) purposely parallels that which was used to describe Sara's lifespan, a further indication (perhaps) of the change for the better in Yishmael. Rashi says that the age of Yishmael is included to help us compute the chronology of Yaakov.
Last 3 p'sukim are reread for Maftir.

Haftara - 31 p'sukim - Melachim Alef - 1:1-31
The sedra tells of the aging Avraham and his task of providing for the continuity of his beliefs through his son Yitzchak (even though there were other potential heirs). The Haftara parallels this theme by telling us of the aging King David with many potential heirs, providing that it would be his son Shlomo who would be the next link in the Davidic line. This, fulfillment of a promise made to Shlomo's mother, Batsheva - similar to the promise made to Sara that her son would inherit. The starting points are Avraham Avinu and David Hamelech. But no matter how strong their personalities were, the chain ends with them unless the next generation is as strong as a Yitzchak Avinu and a Shlomo Hamelech.

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