PHILOTORAH

Parshat Chayei Sara - m'vorchim

May HaShem protect our soldiers and the hostages;
may He send Refu'ah Sh'leima to the many injured;
and may He console the bereaved families and all of Israel

YERUSHALAYIM in/out times for CHAYEI SARA

27 Marcheshvan 5784 <> November 10-11, '23

4:08PM <> PLAG 3:37PM  <<>>  5:21PM <> R' Tam 6:00PM

For other locales, click on the Z'MANIM link



CALnotes

Shabbat M'vorchim

This Shabbat - Parshat Chayei Sara, we bench Rosh Chodesh Kislev. Because Marcheshvan has 29 days (its usual number) this year, Rosh Chodesh Kislev is only one day. Kislev itself has 29 days this year (it regularly has 30 days).

Rosh Chodesh Kislev will be on Tuesday, November 14th.


The molad of Kislev is on Monday, November 13th, 7 hours, 17 minutes, 2 chalakim (parts).


That time corresponds to 6:40am Israel Winter Time. The announced molad is the same all over the world, but the clock equivalent is adjusted to one's local time.

In Rambam notation - BET YUD-GIMEL: SHIN-CHET

The actual (astronomical) molad (the New Moon) is on that Monday, at 11:29am Israel Winter Time. This time should also be converted to local time.

For Your Information:

Although 295 dates of the possible 385 dates of the Jewish calendar are lock into the LO ADU ROSH system, meaning that each of those dates can fall on four different days of the week and cannot fall on three days of the week, this does not apply to Kislev (or Tevet or Sh'vat). Each day of Kislev, from the first to the 29th, can fall on six days of the week and have only one day of the week that they cannot fall. 

Rosh Chodesh Kislev can fall on any weekday, except not on Shabbat. It follows that the 2nd of Kislev cannot be on a Sunday, the 3rd cannot be on a Monday, and so on. 

The 25th, the first day of Chanuka, can be any day of the week, except Tuesday. This means that the first candle can be on any night except Monday night.

The 30th of Kislev has its own rule.

All of Tevet and Sh'vat have their own pattern of five days of the week they can be and two days they cannot be.

On another note:

Chanuka this year has five days in Kislev and three days in Tevet.

In other years, it can have six days of Kislev and two days in Tevet.



CHAYEI SARA

5th of the 54 sedras; 5th of the 12 in B'reishit

Written on 171 lines in a Torah, rank 37th

4 Parshiyot; 3 open, 1 closed

105 p'sukim - ranks 32nd (11 in B'reishit)

same as D'varim (which is longer)

1402 words - ranks 37th (11 in B'reishit)

5314 letters - ranks 36th (11 in B'reishit)

Chayei Sara has shorter than average p'sukim in a sedra with slightly below average number of p'sukim results in its being a smallish sedra.


MITZVOT

None of the 613 mitzvot are in Chayei Sara, however, as we mention often, there are Midot and values and other lessons to be learned. 

One of the 17 mitzva-less sedras, 9 of which are in B'reishit, 3 in Sh'mot, none in Vayikra, 2 in Bamidbar, and 3 in D'varim.


Aliya-by-Aliya Sedra Summary

[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p'tucha or s'tuma. 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 topic 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, i.e. 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.

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 by 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, themselves.

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.



Levi - Second Aliya - 13 p'sukim - 23:17-24:9

The field, cave, trees, etc. become the lawful property of Avraham, after which he buries Sara.

B'reishit 24 is the second longest perek in the Torah, with 67 p'sukim. Bamidbar 7 has 89 p'sukim. Bamidbar 26 has 65 p'sukim.

[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.

A gimatriya digression: BEN is 52. So is Eliyahu and Gedaliya. 52×2=104, the gimatriya of Mano'ach and Nachum (anagrams). 52×3=156, the gimatriya of Yosef and Vofsi (anagrams) and Yechezkeil. 52×4=208, gimatriya of Yitzchak, Pinchas, and Hagar. The point? Don't know. It's just interesting.

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 (as mentioned earlier).

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 during Avraham's lifetime are the extra blessings.

There are still other explanations.

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 at the Akeida).



Shlishi - Third Aliya - 17 p'sukim - 24:10-26

Eliezer (who is exclusively referred to as "The Servant" (HA'EVED) or "The Man" (HA'ISH), 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 when 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 water for his camels, she will be the one sent by G-d. Almost before he finished speaking, Rivka b. 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 (an arduous task). 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 yet 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.



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 catch 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 (and taking Rivka with him). 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 countless times to Jewish brides throughout the generations. Ironic, is it not, that we use Lavan's words for such a special occasion.

Rabbi Sholom Gold z"l 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 nursemaid, 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 remains 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.)

Avraham dies at the "ripe old age" of 175 (actually, this is 5 years short of the complete 180 that Yitzchak later reached - 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.



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. On the other hand, commentaries point out that the word TO-L'DOT in the Yishmael context is spelled without any VAVs, indicating a lesser status to Yishmael.) It is noteworthy that Yishmael fathered twelve sons (not like Yitzchak, but like Yaakov). Note that both Nachor and Yishmael had their 12 descendants way before we did. 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. 

The last 3 p'sukim are reread for the 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.



Bringing the Prophets to Life

Weekly insights into the Haftara
by Rabbi Nachman (Neil) Winkler
Author of Bringing the Prophets to Life (Gefen Publ.)

Chayei Sara

Over the past years, I shared with you the contrasting depiction of King David's final days as described in our haftara taken from Sefer M'lachim, with that found in Sefer Divrei HaYamim Alef. However, I rarely (if at all) chose to contrast Avraham's final days with those of David, as the differences are certainly understandable, given the gap of hundreds of years between the two lives and the resulting challenges they faced. In the parasha, we confront an aging patriarch choosing a fitting partner for his son who would successfully carry on his own life's work, while in the haftara, we face a weakened regent struggling to crown a successor to sit on his throne.  Both had to prepare for the future - one, for his family, one for his nation.

But when we pause to study the saga of David, we might rightfully wonder about his choice of successor. Shlomo was a young man of perhaps 12 years or 16 years of age, a rather tender age to take on such a weighty position. Indeed, when we read the haftara and the attempted coup of Adoniyahu, David's oldest surviving first-born (from the King's wives), we see that he had gathered had a large and impressive following - including many of the nation's influential leaders. People like Yoav, David's long-time chief-of-staff, and Evyatar, the former Kohen Gadol, supported Adoniyahu's attempt to usurp the throne from the elderly King. And one can well understand why they did so!

Consider: David was weakening, he could not even keep himself warm and, it seems, hardly left the palace - indeed, the text lets us know that he knew very little of what was taking place outside. It was crucial for the nation of Israel to have a leader, and a young teenage boy was hardly a proper choice - especially when there was an experienced older prince who was far more fitting for the job!!  Additionally, there is absolutely NO mention - in all of Sefer M'lachim - of Hashem's choice of Shlomo to succeed David (it is found only in Divrei HaYamim) and perhaps very few knew of G-d's promise to David - including those who hoped to crown Adoniyahu! So why were they wrong in attempting to place Adonniyahu on the throne?

Well, they were wrong for a very good reason! As we read of the invitees to Adoniyahu's "coronation", we also read of those who were NOT invited and we discover that, although all of the princes were invited, Shlomo was not invited (see v. 10). Indeed, it seems that they knew very well of David's choice of Shlomo - but they didn't care.

David had seen his sons vie for his throne throughout his life. He saw his eldest, Amnon, ravish Tamar, David's daughter, with no fear of retribution - he was, after all, the crown prince. Avshalom, the next son, murders Amnon, starts a civil war and usurps the royal throne, even attempting to assassinate his own father. And now, at the end of his days, David sees Adoniyahu and some of his highest officers, trying to take over the throne. 

David knows very well what is happening. David knows why - because he had seen this before.

As in past years, David HaMelech sees people who want to win. They care for position, they care for fame, they care for power… but they don't care for the nation. He recognizes individuals who are willing to defy the king, ignore the majority and divide the people so that they can rise to power. That is why Yoav, whom David had removed from his generalship, and Evyatar, who also lost his Kohen Gadol position, joined the coup.

They wanted their power back!!

And when people are willing to divide a united nation, when they are thirsty to "win", when they care for themselves more than they care for their nation… they can never be allowed to "take the throne".

We have seen in our own time how different views can lead to dividing a nation if there is no common discussion and no compromise. We, who now stand united as perhaps never before, must be careful to remember the painful months, even years, of incessant bickering and splintering of our people. 

After G-d helps us defeat the forces of pure evil, IY"H, we must make sure that our leaders will care for the nation more than they care for themselves and that they will talk to each other even when they disagree with each other and will work to insure the rift that was will never appear again.

In short, it is time to place Shlomo, Shalom, upon the throne. 



ParshaPix explanations

The fun way to go over the weekly sedra with your children, grandchildren, Shabbat guests

Vayeira

<> And a word puzzle

Purim, Red Cow, P'kudei, Pichol

Each of these four things gets identified with an F rather than a P, i.e. the dagesh in the PEI drops out. Of course this happens with many words, but these four are noticeable.

AL KEIN KAR'U LAYAMIM HA'EILEH FURIM. When the Megila names the holiday, you hear a drumroll announcing FURIM (rather than Purim).

And you shall take for you a FARA ADUMA.

The sedra is EILEH F'KUDEI...

And Pichol, who is mentioned three times in Sefer B'reishit, is always "and Pichol", so it is UFICHOL.


Chayei Sara

400 silver pieces that Avraham handed over to... <> EFRON (pencil = IPARON, heteronym of EFRON) <> V'LIVKOTAH is written with a small KAF - a small kaf (demi-tasse spoon) <> G-d blessed Avraham BAKOL. One opinion is that this blessing included a precious gem that had miraculous curative powers <> Speech-bubble with a chain in it, standing for VAYOMAR, and he (Eliezer) said, which is read with the SHALSHELET (chain) note <> BARUCH HASHEM was said by Eliezer (Others in Chumash who said B"H are No'ach and Yitro. Lavan got close, with B'RUCH HASHEM. So did Avimelech to Yitzchak) <> two gold bracelets that Eliezer gave to Rivka <> the chumus & salad plate that was served to Eliezer, which he refused to eat until his 'business' was done. Good thing he waited because it was poison (which it is now labeled) <> CHUPA ×2 is for Yitzchak's marriage to Rivka and Avraham's to Ketura <> Gift for Rivka and her family, as well as the gifts Avraham gave to the children of Ketura - and play-on-words, gift is a MINCHA, the davening of which is attributed to Yitzchak, end of the sedra <> The word TEREM appears eight times in the Torah, twice in Chayei Sara. That's the logo of Terem <> There is the logo of MASA, an Israeli non-profit organization that enables thousands of Jewish youth to spend a semester or a year in Israel in any of over 160 programs, helping them build a life-long relationship with Israel and a firm commitment to Jewish life. MASA is also one of the sons of Yishmael. Different spelling, but very close in sound <> A son of Yishmael was KEIDAR, spelled the same and sounding similar to KADAR, which is a potter - as in Harry Potter <> The logo of Chevron gas company is for Chevron, if you pronounce the CH as in CHANUKA <> There are two dots forming a SH'VA - this is a sound-alike for a grandson of Avraham's via Ketura <> The bison is called a M'RI in modern Hebrew. It's mentioned in the haftara, but it probably referred to a different animal. Likely that the haftara is referring to a different member of the bovine family or a description of a bull or cow <> The question-marked chair is from the haftara - who will sit on David's throne after his death? <> The badge is Agent 99's of Control. She was a SOCHENET, a term describing Avishag in the haftara <> Charlie the tuna - he stands for Y'TUR NAFISH whose name sounds like "your tuna fish" <> Water with an eye is EIN HAMAYIM <> L'TUSHIM (markers) <> Lauren Bacall = BAKOL. She was named the 20th greatest female star of classic Hollywood cinema. She was born Betty Joan Perske to Jewish parents. Related to Shimon Peres. Married out twice. She died at age 90 in 2014 <> Sandy Kofax, a great-great-great-great-...grandson of Rivka Imeinu, was a baseball pitcher, as in the pitcher she carried on her shoulder, from which she gave a drink to Eliezer, and with which she repeatedly filled the trough to water the camels <> 4 baseball bats, 1 cricket bat, and two bats (the only true flying mammals). All together we get BAT-SHEVA, from the haftara <> 10 GIMALIM on the AYIN (see 24:30) <> color markers are called TUSHIM in Hebrew. With the L' we get L'TUSHIM - descendants of Avraham via K'tura <> tennis great, Arthur Asche, for EIFER in Avraham's humble self-description and the name of one another of Avraham's offspring from K'tura <> Kedem and KEIDMA, from the place to which the Yishmael clan migrated <> Zodiac wheel is for the opinion that BAKOL means that Avraham was a well-known astrologer who was sought out by many kings and noblemen <> the cave with multiplication equations is for M'ARAT HAMACHPEILA <> the baby is in MID-YAWN (oldie but goodie) - one of Avraham's sons from Ketura <> B or D lying down is a famous mnemonic device for remembering the names of the two types of camels - the D on its back resembles the single hump of the dromedary camel and the B on its back is for the two-humped camel, the Bactrian. (Bonus fact: 90% of the world's camels are one-humped.) <> Lavan said P-knee-T habayit, I have cleaned up the house and there is room for Eliezer and his camels <> the circle of water is the logo of the company NEVIOT - close sound-alike to NEVAYOT, Yishmael's eldest son <> if you say A4 with a Brooklyn (or Boston) accent, if sounds like EIFA, one of Midyan's sons <> Betty WHITE is for Lavan <> Rabbi Chanoch Yeres (PhiloTorah columnist - among other things he does) is for CHANOCH, one of Avraham's grandsons from Ketura. Bonus fact: Chanoch is the name of more different people than any other name in the Torah - this Chanoch is spelled without a VAV. These others, with: Son of Kayin, son of Yered and father of Metushelach, son of Reuven. That's four different people in Torah with the same name. <> The five HEIs are for the ones missing from the word NAARA <> Avshalom Kor and Natan Sharansky are for two people mentioned

in the haftara <> n × 107 is for Lavan's blessing to Rivka that she should be the mother of ALFEI R'VAVA, thousands of myriads. 1000 × 10,000 = 10,000,000 which is 10 to the 7th power. Multiply it by n (any number) because ALFEI is in the plural <> there are two logos, one of a place and one of an organization - yours to figure out



In Memory of Rabbi Jonathan Sacks z"l


Avraham: A Life of Faith

Chayei Sara

Avraham, the Sages were convinced, was a greater religious hero than No'ach. We hear this in the famous dispute among the Sages about the phrase that No'ach was "perfect in his generations", meaning relative to his generations:

"In his generations" - Some of our Sages interpret this favourably: if he had lived in a generation of righteous people, he would have been even more righteous. Others interpret it derogatorily: In comparison with his generation he was righteous, but if he had lived in Avraham's generation, he would not have been considered of any importance (Rashi on 6:9).

Some thought that if No'ach had lived in the time of Avraham he would have been inspired by his example to yet greater heights; others that he would have stayed the same, and thus been insignificant when compared to Avraham. But neither side doubted that Avraham was the greater.

Similarly, the Sages contrasted the phrase, "No'ach walked with God", with the fact that Avraham walked before God.

"No'ach walked with God" - But concerning Avraham, Scripture says in 24:40: "[The Lord] before Whom I walked." No'ach required [God's] support to uphold him [in righteousness], but Avraham strengthened himself and walked in his righteousness by himself (Rashi on 6:9).

Yet what evidence do we have in the text itself that Avraham was greater than No'ach? To be sure, Avraham argued with God in protest against the destruction of the cities of the plain, while No'ach merely accepted God's verdict about the Flood. Yet God invited Avraham's protest. Immediately beforehand the text says:

Then the Lord said, 'Shall I hide from Avraham what I am about to do? Avraham will surely become a great and powerful nation, and all nations on earth will be blessed through him. For I have chosen him, so that he will direct his children and his household after him to keep the way of the Lord by doing what is right and just, so that the Lord will bring about for Abraham what He has promised him' (18:17-19).

This is an almost explicit invitation to challenge the verdict. God delivered no such summons to No'ach. So No'ach's failure to protest should not be held against him.

If anything, the Torah seems to speak more highly of No'ach than of Avraham. We are told: 

No'ach found favour in the eyes of the Lord (6:6).

Twice No'ach is described as a righteous man, a tzaddik:

1) "No'ach was a righteous man, blameless among the people of his time, and he walked with God" (6:9).

2) "The Lord then said to No'ach, 'Go into the Ark, you and your whole family, because I have found you righteous in this generation'" (7:1).

No one else in the whole of Tanach is called righteous. How then was Avraham greater than No'ach?

One answer, and a profound one, is suggested in the way the two men responded to tragedy and grief. After the Flood, we read this about No'ach: 

No'ach began to be a man of the soil, and he planted a vineyard. He drank some of the wine, making himself drunk, and uncovered himself in the tent (9:20-21).

This is an extraordinary decline. The "righteous man" has become a "man of the soil". The man who was looked to "bring us comfort" (5:29) now seeks comfort in wine. What has happened?

The answer, surely, is that No'ach was indeed a righteous man, but one who had seen a world destroyed. We gain the impression of a man paralysed with grief, seeking oblivion. Like Lot's wife who turned back to look on the destruction, No'ach finds he cannot carry on. He is desolated, grief-stricken. His heart is broken. The weight of the past prevents him from turning toward the future.

Now think of Avraham at the beginning of this week's parsha. He had just been through the greatest trial of his life. He had been asked by God to sacrifice the son he had spent so many years waiting for. He had been asked to face sacrificing and losing the most precious thing in his whole life. It's hard to imagine his state of mind as the trial unfolded.

Then just as he was about to lift the knife the call came from Heaven saying 'Stop', and the story seemed to have a happy ending after all. But there was a terrible twist in store. Just as Avraham was returning, relieved his son's life spared, he discovered that the trial had a victim after all. Immediately after it, at the beginning of this week's parsha, we read of the death of Sarah. And the Sages suggested that the two events were simultaneous. As Rashi explains: 

"The account of Sarah's demise was juxtaposed to the Binding of Isaac because as a result of the news of the 'Binding', that her son was prepared for slaughter, and was almost slaughtered, her soul flew out of her, and she died." 

We'd say today she had a heart attack from the news. 

Now try and put yourself in the situation of Avraham. He has almost sacrificed his child and now as an indirect result of the trial itself, the news has killed his wife of many years, the woman who stayed with him through all his travels and travails, who twice saved his life, who in joy gave birth to Yitzchak in her old age. Had Avraham grieved for the rest of his days, we would surely have understood, just as we understand No'ach's grief. Instead we read the following: 

And Sarah died in Kiryat Arba, that is Hebron in the land of Canaan, and Avraham came to mourn for Sarah and to weep for her, and Avraham rose up from before his dead.

Abraham mourns and weeps, and then rises up and does two things to secure the Jewish future, two acts whose effects we feel to this day. He buys the first plot in the Land of Israel, a field in the Cave of Machpelah. And then he secures a wife his son Yitzchak, so that there will be Jewish grandchildren, Jewish continuity. No'ach grieves and is overwhelmed by his loss. Avraham grieves knowing what he has lost. But then he rises up and builds the Jewish future. There is a limit to grief. This is what Avraham knows and No'ach does not.

Avraham bestowed this singular gift on his descendants. The Jewish people suffered tragedies that would have devastated other nations beyond any hope of recovery. The destruction of the First Temple and the Babylonian exile. The destruction of the Second Temple and the end of Jewish sovereignty. The expulsions, massacres, forced conversions and inquisitions of the Middle Ages, the pogroms of the 17th and 19th centuries, and finally the Sho'ah. Yet somehow the Jewish people mourned and wept, and then rose up and built the future. This is their unique strength and it came from Avraham, as we see in this week's parsha.

Kierkegaard wrote a profound sentence in his journals: 

It requires moral courage to grieve, it requires religious courage to rejoice.

Perhaps that's the difference between No'ach the Righteous, and Avraham the Man of Faith. No'ach grieved, but Avraham knew that there must eventually be an end to grief. We must turn from yesterday's loss to the call of a tomorrow. We must help to be born.

Around the Shabbat Table:

Why were No'ach and Avraham singled out as leaders? Do they share any qualities? 

Why do you think Avraham had this emotional strength that No'ach lacked? 

When faced with recent tragedies in Israel, have you seen any examples of Jewish people rising up to build the future?



PTDT - PhiloTorah D'var Torah

Beyond the Akeida

The Mishna in Pirkei Avot (5th perek) states that "With ten trials, our father Avraham was tried, and he stood firm in them all, to make known how great was the love of our father Avraham."

But the mishna does not list the ten trials of faith with which Avraham was tested.

To the rescue come a number of commentaries - whose lists do not match perfectly.

Most lists consider the AKEIDA to be the tenth and final test. The text itself seems to bear this out.

A heavenly angel said to Avraham (after telling him not to continue with the sacrifice of Yitzchak), "for now I know that you fear God, seeing that you did not withheld your son, your only son from me."

A short time later, a second angel (speaking on behalf of God) said, "By myself have I sworn, said the Lord, for because you have done this thing, and have not withhold your son, your only son..."

Strong case to make for the AKEIDA being the final test.

Yet, not all commentaries agree.

Rabbeinu Yona, for one, lists a further test of Avraham's faith, after the Akeida - The burial of Sara.

We can suggest that this includes the passing of Sara Imeinu and the acquisition of a burial plot.

And even though it isn't mentioned by Rabbeinu Yona, we can also include the finding of a wife for Yitzchak.

The burial of Sara? (You equate this with man's discovery of space?) You equate this to the Akeida?

Meaning - after the ultimate test of faith, the Akeida, how can you call anything else a test of faith.

Yes, these other things are mundane compared with the Akeida. But the fact is that Sara Imeinu died and Avraham had to mourn, eulogize her, and bury her. Particularly after everything else, Avraham has to deal with real-life situations without saying to G-d - Enough. Did I not prove myself already. Why did I have to lose my wife? Why did I have to deal with her burial? Why did I have to deal with sending Eliezer to my hometown...?

And he did not say that at all. He withstood all his tests in displays of love for the G-d that he rediscovered and preached about to all he came in contact with.

We are currently enduring a test of faith with the war. With the loss of so many of our brothers and sisters. With the loss of chayalim who are fighting for all of us. With the continuing uncertainty of the fate of the hostage. With the uncertainty of when this war will be over.

But hopefully, with complete faith that the war will end, and successfully.

Please, HKBH, help the war end successfully, with the return of the hostages, with no more losses of chayalim and of our civilians who are in harm's way. And successfully, includes the destruction of Hamas and others who would want to do us harm.



Walk through the Parsha with Rabbi David Walk

A Piece of the Land

Chayei Sara

Zionism is about a love affair. The Jewish people love the Land and we firmly believe that the Land loves us. That relationship probably began in this week's Torah reading, which begins with the tragic death of Sarah Imeinu, but quickly moves to the long negotiation for the purchase of the proper burial site for Avraham's beloved and our Matriarch. Why so much space dedicated to this real estate deal? Or as Rabbi Elazar in Midrash Rabba put it, 'How many inkwells have been emptied, how many quills have been broken in order to write' all these details? Something crucial must be happening.

The simplest approach to this issue is also the most ironic: Rabbi Yudan bar Shimon said: This is one of three places that the nations of the world cannot deride Israel and say: 'These are stolen property in your hands', and they are: The Cave of Machpelah, the Temple Mount, and Yosef's tomb (B'reishit Rabba 79:7). We interpret those texts (here, B'reishit 33:19, and Divrei HaYamim Alef 21:25) which record our sainted ancestors buying those three locations to clearly establish our rights to these locations. The sad reality? These three holy sites are probably the most contentious locations on the planet. Oh, the irony!

Avraham Avinu has just lost his life's love, and his partner in the greatest endeavor of human history, the founding of ethical monotheism. He's sad, but not broken. As Rabbi Jonathan Sacks z"l pointed out: Avraham had every reason to sit and grieve. Yet he did not.

He briefly grieved; then arose to assure the future of the Jewish people. First, he bought our first foothold in the Land, and then arranged for the marriage of Yitzchak. Again, it was Rav Sacks who observed: How did Avraham overcome the trauma and the grief? ... I learned the answer from the people who became my mentors in moral courage, namely the Holocaust survivors I had the privilege to know… Most of them did not talk about the past, even to their marriage partners, even to their children… They looked forward, not back. First they built a future. Only then - sometimes forty or fifty years later - did they speak about the past. That was when they told their story, first to their families, then to the world. First you have to build a future. Only then can you mourn the past.

We must absorb that lesson.

However, I firmly believe that the critical term for understanding what is happening at this critical juncture in the story of our people is VAYAKAM, 'and he arose'. This verb begins four of the twenty verses in chapter 23 of B'reishit. It is applied twice to Avraham Avinu and twice to the plot of land to be purchased. Why twice each?

Both subjects begin in the negative column. They are both operating MI'MA'AMAKIM, from the depths. The first VAYAKAM for Avraham is to arise from his mourning and depression over his monumental loss. For the plot of land, described as 'the field and the cave which was in it, and all the trees that were in the field and in all its borders round about' (23:17), the first step was to leave the impurity (TUM'A) of the ownership of idolaters. 

When arising from the depths, Avraham and then the field have to achieve a new, exalted status. For Avraham, he approaches the community of Chevron as an ADON (lord, noble) and a NASI (prince, appointed one) of God in their midst (verse 4). For the property, it becomes an eternal holy site of pilgrimage. It contains the world's oldest edifice still in use. 

So, from out of the depths, both the Patriarch and the field/cave achieve exalted status. How does this happen? What is the process or method for rising out of the ashes, for achieving elevated status? I believe that the answer to that question is found in the Book of Yeshayahu: The NEDIV (noble or generous personality) conceives noble deeds; in noble deeds, one will arise (YAKUM, 32:8). Nobility, generosity, philanthropic endeavors allows for one to rise to ever greater heights.

Altruism is the answer. People and objects can gain elevated, exalted status through caring for the other. That's true for nobility and greatness. We see this in the historic symbiotic relationship between ERETZ YISRAEL and AM YISRAEL. 

The Jews pine for the Land from afar. As Rav Yehuda HaLevi said, 'My heart is in the East; even though I am at the uttermost West.' He made that declaration while in Spain before people knew you could go further west, to America. And the Land reciprocates. Eretz Yisrael is only fertile and productive when the Jews control the Land. There are so many accounts of the desolation here when it was ruled by Arabs, Crusaders and Turks. But because we have come home, Eretz Yisrael is again the Land Flowing with Milk and Honey.

The Netivot Shalom expresses a similar idea, but from a slightly different angle. The Slonimer Rebbe wrote: He also wanted to fulfill the verse 'one who spurns gifts will live long (Mishlei 15:27, Malbim - doesn't want to benefit from the possessions of others, only wants to benefit from the fruits of his own labor). This is what the Sages meant when they said that the AVOT kept the whole Torah before it was given (Yoma 28b). They endeavored to always 'Do what is upright in the eyes of the Eternal' (D'varim 6:18). Avraham was able to do this through SHIKUL HADA'AT, weighing ideas.

Avraham Avinu intuited these great truths, the power of altruism and the necessity of his descendants having a Land of their own, through his own SHIKUL HADAT (giving proper weight to different ideas). We don't have to rely on our own intelligence; we have our long tradition and the clear lessons of history to teach us the centrality of Eretz Yisrael to the Jewish people. We have no excuse for not cherishing this precious gift which we inherited from our ancestors.

Again, our beloved homeland is being threatened. We pray to God for a speedy, successful conclusion to the terrible war being waged at this time. We also pray that our love for the Land will only grow, and be rewarded with not only victory in the present conflict but with the complete Redemption, speedily in our days. 



Rav Kook Torah

by Rabbi Chanan Morrison <> www.ravkooktorah.com

Princess of Her People and the Entire World

Universal Message

God changed both Avraham and Sarah's names: Avram to Avraham, and Sarai to Sarah. What is the significance of this name change? The Talmud in B'rachot 13a explains that both changes share a common theme.

The name Avram means "father of Aram". At first, Avraham was only a leader of the nation of Aram, but in end, he became a spiritual leader for the entire world. Thus, he became Avraham - AV HAMON GOYIM, the father of many nations.

The name Sarai means "my princess". In the beginning, she was only a princess for her own people. In the end, though, she became Sarah - "the princess" - the princess of the entire world.

In other words, the teachings of Avraham and Sarah were transformed from a local message to a universal one. Yet the Talmud tells us that there was a fundamental difference in these name changes. One who calls Avraham by his old name has transgressed a positive commandment. No such prohibition, however, exists for using Sarah's old name. Why?

Abraham's Thought, Sarah's Torah

Rav Kook distinguished between the different approaches of these two spiritual giants. Avraham's teachings correspond to the philosophical heritage of Judaism. He arrived at belief in the Creator through his powers of logic and reasoning, and used arguments and proofs to convince the people of his time. As Rambam (Laws of Idolatry 1:9,13) wrote, "The people would gather around him and question him about his words, and he would explain to each one according to his capabilities, until he returned him to the way of truth."

The Torah of Sarah, on the other hand, is more closely aligned with good deeds, proper customs, and practical mitzvot. Thus, the Midrash (B'reishit Rabba 60:15) emphasizes the physical signs of her service of God - a cloud hovering at the entrance to the tent, a blessing in the dough, and a lamp burning from one Shabbat eve to the next.

The philosophical content of Judaism is universal in nature. Avraham's ideals - monotheism, chesed, helping others - are relevant to all peoples. It is important that Avraham be recognized as a world figure in order to stress the universal nature of his teachings. He must be called Avraham, "the father of many nations".

Practical mitzvot, on the other hand, serve to strengthen and consolidate the national character of the Jewish people. From Sarah, we inherited the sanctity of deed. These actions help develop the unique holiness of the Jewish people, which is required for the moral advancement of all nations. In this way, Sarah's Torah of practical deeds encompasses both the national and universal spheres. Sarah, while "the princess" of the world, still remained "my princess", the princess of her people.

Gold from the Land of Israel pp. 51-52. Adapted from Ein Eyah vol. I, p. 69



Parsha Story

Stories and Parables from the famed Maggid of Dubno

by Rabbi Chanan Morrison

Eliezer at the Well

"And he rested the camels outside the city besides the well; it was evening, at the time when women go out to draw water" (B'reishit 24:11).

A Suitable Host

When people travel, they usually prefer to lodge with people who are kind and refined people. But when people are looking for a spouse, they may chose to stay with lower-class people - people who enjoy indulging in gossip and rumors. This way they will be able to hear all the local scandals, controversies and fights. Such information may prove to be important when seeking a spouse.

Kindly hosts, however, rarely speak ill of others, and would not provide the "intelligence" necessary for such a mission.

Why the Well?

This explains why Eliezer, Avraham's servant, chose as his first stop in Aram-Naharaim to go to the village well. He knew that the type of people who frequent the well - maidservants, water-drawers, and shepherds - usually include some who love to chitchat and gossip. Such people would be useful sources of information in his search for a good wife for Yitzchak.

This helps us understood a difficult Midrash. The Midrash states in the name of Rav Huna: "When a man goes to marry a woman and hears the sound of dogs barking, he listens to what they are saying. As it says, 'At the time when women go out to draw water'" (B'reishit Rabba, Chayei Sara 12).

What does listening to dogs have to do with finding a wife?

Perhaps what Rav Huna meant is that the sound of gossip is like the noise of barking dogs. Normally, a person would avoid such noise. But when searching for a wife, it is permitted to "listen to what they are saying" - not to believe, of course, but to be apprised of situations that should be clarified before marrying into another family.

Adapted from Mishlei Yaakov, p. 45



Rabbi Ephraim Sprecher

RIVKA'S AYIN TOVA

Both Yaakov Avinu and Moshe Rabeinu found their spouses at a BE'ER (a well). Eliezer, Avraham's servant, also met Rivka, Yitzchak's future wife, at a well. At that event, the Torah first calls the well a BE'ER (B'reishit 24:11). However, in 24:42, the Torah calls the well where Eliezer met Rivka AYIN. Why the switch?

The Rambam in Moreh Nevuchim informs us that the word AYIN has several different meanings. Sometimes, AYIN means a well, like in our verse about Eliezer and Rivka. In other places AYIN means an eye as in "Leah's eyes were soft" (29:17).

The word AYIN also means caring and paying attention. As the Torah states, "G-d's Eyes are directed to it (Eretz Yisrael) constantly from the beginning of the year until the end of the year" (D'varim 11:12). The Rambam tells us that the word AYIN can also mean to focus, as the verse states, "Everyone's eyes focused their hopes on You" (T'hilim 145:15).

The Talmud in Taanit 24 states that once a person has determined that a bride's eyes are appealing, it is unnecessary to investigate anything else about her. What a strange Talmudic statement! The Kli Yakar states that this Talmudic passage cannot be understood literally. For one thing, it is not always true. People can have nice looking eyes and yet not be good looking. Furthermore, is the Talmud really telling us that physically good looking eyes are an indicator of a good moral character?

Therefore, the Kli Yakar explains this perplexing Talmudic passage according to the lesson taught to us by Eliezer. Eliezer needed to find a proper and righteous wife for Yitzchak, someone who possessed the noble character traits fitting to become the Mother of the Jewish People.

So he devised an Eye Test. He rested his camels at the AYIN (well). If the young, perspective bride for Yitzchak would display great CHESED and generosity, it would show that she possessed an AYIN TOVA (a good eye). This means a wise, loving, and generous spirit. Rivka displayed wisdom and incredible grace while selflessly giving of herself for Eliezer and his camels.

Once Eliezer saw that Rivka possessed such an AYIN TOVA at the AYIN (well), he had no need for further investigation into her gracious and wonderful character traits. Thus, the Mishna in Avot 2 states that AYIN TOVA is one of the best paths in life.

Eliezer found that Rivka passed his AYIN test with flying colors! Therefore, he gave Rivka gifts that represented her destiny, to become the Mother of the Nation of Israel, who would receive the Torah. As the verse in Mishlei 22 states, "One who possesses a good AYIN (eye) will be blessed." ESP



CHIZUK & IDUD

Divrei Torah from the weekly sedra with a focus on living in Eretz Yisrael

Chizuk for Olim & Idud for not-yet-Olim

by Rabbi Yerachmiel Roness - Ramat Shiloh, Beit Shemesh

Chayei Sara 2017, Addendum 2023

The Torah's editorial policies can seem very vague: Whereas precious little information is provided in regard to Avraham and Sara's background and ancestry, the Torah chooses to present us with a highly detailed depiction of the negotiations between Avraham and Efron. As Avraham seeks a burial place for his wife Sara, he approaches Efron who at first promises the cave of Machpela, together with the adjacent field, as a gift: "The field that I have given you and the cave in it, to you have I given it." Avraham does not want to receive a gift lest the transaction be made conditionally. Thinking of the long-term future he insists on paying the full price. The matter ends off with Efron's sly response: "My Lord, listen to me a piece of land worth 400 Shekels of silver - what is that between you and me? And you can bury your dead." Avraham accepts the terms of the deal and hands over the money.

The Saba of Kelm found the description puzzling, finding it hard to understand how a gift is so swiftly transformed into a sale. Although, one could postulate, as some Biblical scholars do, that what transpired between Avraham and Efron was simply a classic example of "Middle Eastern style" negotiations, the Saba suggested a different take.

A well-known tale speaks of a philosophical debate between one of the Torah greats of the past and the leading philosophers of his time, on the question of whether animal nature could be changed and refined through a lengthy educational process. The day finally arrived when the philosophers tried to prove their contention introducing a cat which had been trained to walk on his hind legs while serving drinks like a waiter. The cat was wowing all of the assembled filling his role beautifully. Just as the philosophers were ready to smugly declare victory, the Rambam (or Maharal or R. Yehonasan Eiebeshutz…) opened up a small box they had placed before them and let a tiny mouse loose.

Upon seeing the mouse, the cat immediately dropped the pitcher of wine, fell on all fours, and began to pursue its prey.

Efron HaChiti, said the Saba of Kelm, may be likened to this same cat: He had assumed an altruistic veneer, offering to make the cave a gift of goodwill, and yet since this stance was only surface deep, the moment he smelled money he reverted back to his natural self.

This same mashal (parable) may be applied to certain contemporary events. We recently commemorated the hundredth anniversary of the Balfour declaration. Here too, we witnessed an Efron-like show of generosity become quickly transformed into a cynical show of diplomatic real-politik. This generous show of support for the Jewish people and the establishment of a "national home", was followed shortly thereafter by the British Mandate's Policy in Palestine which severely curtailed the hopes of bringing the previous promises to fruition.

[The original declaration may have been an indirect result of the great influx, in the late 1890s, of tens of thousands of poor and unskilled Russian Jews fleeing persecution. Without delving too deeply into past history, in the year 1905, the British Parliament introduced the Alien Act which put into effect immigration restrictions into Britain (ostensibly, to curb the entry of criminal elements). This may have been the backdrop for the Balfour Declaration some years later]. In any event, the Balfour Declaration was a major step forward as the idea of a National Home for the Jews gained prominence.  One should not overlook the efforts of Lord Herbert Samuel, who then was the cabinet secretary of Britain, whose memorandum on the topic was central to propelling forward the discussion of the matter. Lord Samuels was subsequently requested to serve as the first civil Governor of Palestine. In his memoirs, Lord Samuels described the feeling in Jerusalem after he was appointed, and was honored with the reading of the Maftir on Shabbat Nachamu in the packed Churva synagogue: "I was called to the reading of the Law and from the platform I recited in Hebrew RACHEIM AL ZION - have mercy on Zion, for it is the home of our life, and save her that is grieved in spirit speedily in our days … Blessed are You, O Lord, who makes Zion joyful for her children." These words were preceded by the words of Yeshayahu: NACHAMU NACHAMU AMI - Comfort you, comfort you My People". Lord Samuel concludes: "The emotion that I could not but feel seemed to spread throughout the vast congregation. Many wept and I could almost hear the sigh of generations."

Fast-forwarding a hundred years later, today Jews are the majority in Jerusalem and in all of Israel. The land promised to Avraham has been re-inhabited by his descendants, and no longer are we required to plead before an Efron, or to beseech a foreign superpower.

Some might ask whether we have not accomplished the desired end and are now at the portals of the Messianic era. Yet, one must remember that according to the Rambam in Hilchot Melachim, as well as the preponderance of other Jewish sources, the Messianic Era will be a natural unfolding of human endeavor, as we slowly but surely make our way home. Blessed are we to live in such a time - to not only hear the sighs of previous generations but their gleeful shouts of joy!

2023 - It is painful to read the optimistic and joyful ending penned six years ago, as we are currently embroiled in fierce battle with our bitter enemies...

The sadistic brutality we witnessed on Simchat Torah illustrates the truth about Hamas: "A beast remains a beast". They do not want to change their ways; their ultimate goal is the complete annihilation of Israel. That is why the current war must not be stopped prematurely before its goals have been reached.

There are some who currently advocate for a humanitarian pause in the bombing; however, how can we treat them humanely after what they have perpetrated against us?! How?! As the Israeli government has said: They should act humanely first. Let them set free the two hundred and forty beloved people they so savagely took hostage… 



Q&A

Reprinted from Living the Halachic Process by Rabbi Daniel Mann - Eretz Hemdah, with their permission [www.eretzhemdah.org]

What a woman should do if she missed Mincha

Question: I (a woman) try to daven Shacharit and Mincha, but not Ma'ariv, every day. Not infrequently, I forget to daven Mincha. When that happens, am I supposed to daven Ma'ariv that night, and if so, once or twice?

Answer: One factor that your question depends upon is whether women are obligated to daven Mincha. The Rambam says that women are obligated by Torah law to daven daily. However, the Torah law is fulfilled by any request made during the day, and the rabbinic decree that one daven set prayers twice or three times a day is time-based. Women, who are not obligated in time-bound commandments, may therefore not be obligated in the formal structure of Shacharit and Mincha. Many women follow this approach and suffice with a short prayer/request daily. 

In contrast to the view of the Rambam, the Ramban maintains that t'fila is entirely a rabbinic obligation. Because of its importance as a means of requesting mercy from HaShem, the Rabbis obligated women as well. Accordingly, women are obligated in at least the essentials of Shacharit and Mincha, just like men. The Mishna Berura prefers the Ramban's opinion. 

One major difference between the obligations of men and women concerns Ma'ariv, which is essentially a voluntary t'fila. While men accepted it upon themselves as an obligation, women did not. Another difference is that women who are especially busy, in particular those responsible for the unpredictable needs of small children, may be exempt from Shacharit and Mincha, either by relying on the lenient opinion of making a short prayer/ request or because their involvement with the children exempts them.

You categorize yourself as one who davens Shacharit and Mincha but not Ma'ariv, and thus your situation is as follows. If you are obligated in Mincha to the same degree as a man, you should daven tashlumin (a make-up prayer) for your missed Mincha, just as a man would. However, tashlumin was instituted to be recited after the next established t'fila (in your case, Ma'ariv). In fact, if one does something that shows that the first t'fila he recited was the make-up, preceding the set t'fila, he does not fulfill tashlumin. Thus, if you do not daven Ma'ariv, you will not be able to daven tashlumin; you cannot wait until Shacharit, as tashlumin must be done at the next t'fila period. (One could raise the argument that for a woman, Shacharit is the next t'fila after Mincha, but Rav S.Z. Auerbach rejects that logic.) Even if you are not obligated in Ma'ariv, if you choose to daven it, you can then do tashlumin. However, it is unclear whether you are required to go so far as to daven Ma'ariv in order to make tashlumin possible.

A claim might be advanced that one Sh’moneh Esrei at the time of Ma'ariv is sufficient, as a woman is obligated in one t'fila other than Shacharit. Usually, the second t'fila is Mincha, but if a woman davens Ma'ariv voluntarily, she has recited the correct number of t’filot. However, this reasoning is flawed because she was supposed to daven Mincha, and when she missed it, she is expected to daven tashlumin. A normal Ma'ariv fulfills neither Mincha nor its tashlumin. In fact, if you were to daven Ma'ariv, you would be required to daven the tashlumin for Mincha. Thus, while it is questionable whether you have to daven Ma'ariv, if you do so, you will have the opportunity, and thus the obligation, to say an additional Sh’moneh Esrei at that time as tashlumin.

If a woman has not accepted upon herself the obligation to daven Mincha, she obviously cannot be obligated more in tashlumin than she is in the original t'fila. There may be an issue if a woman tries to daven Mincha fairly regularly except when she is quite busy, but on a given day she forgot without a real excuse. However, even in that case, she is presumably not obligated in tashlumin, since she does not treat Mincha as a full obligation.

In summary, in your case, it is unclear whether you must daven Ma'ariv, but if you did, you would say Sh’moneh Esrei twice. While it is difficult to mandate davening Ma'ariv under those circumstances, we suggest that it may be worthwhile, especially if it makes you feel better or will help you remember to daven Mincha in the future. 



From the Pen of Rabbi Nachman HaKohen Kahana

Chayei Sara

Eliezer the Shadchan

In the parasha, Avraham sends his servant Eliezer on a holy mission, to find a suitable wife for his only son Yitzchak, a Tzadika who would merit to be the second of our foremothers. 

In the evening, just a few moments before sunset and following a super-natural geographical leap of a thousand kilometers, Eliezer arrives at the local well of Ur Kasdim - Avraham's birth-place. Eliezer petitions HaShem with a request:

"O God, Lord of my master Avraham, be with me today, and grant a favor to my master Avraham" (B'reishit 24:12).

Verses 15-20 recount the bizarre events that followed his prayer.

"He had not yet finished speaking [praying] when Rivka appeared. She had been born to Betuel, the son of Milka, the wife of Avraham's brother Nachor. Her jug was on her shoulder."

From here we learn that before Eliezer finished uttering his request Rivka appears, who HaShem had destined to be Yitzchak's wife.

In verse 17, Eliezer runs toward her, ignoring the rules of etiquette for an older man approaching a young girl: "The servant ran toward her. 'If you would, let me sip a little water from your jug."

In verse 18, Rivka rushes to put down her jug: "Drink, Sir", she replied. She quickly lowered her jug to her hand and gave him a drink."

In verse 20, once more Rivka runs: "She quickly emptied her jug into the trough and ran to the well again to draw water. She drew water for all his camels."

All told, Eliezer runs toward Rivka once and she runs three times. What is behind this bizarre behavior? 

 Answer: Let's return to verse 11 when Eliezer arrives at the city well: "When he arrived, he let the camels rest on their knees outside the city, beside the well. It was in the evening the time when the local girls go out to draw water."

Eliezer arrived 'in the evening' near day's end and prays: "O God, Lord of my master Avraham: Be with me today, and grant a favor to my master Avraham" (24:12). 

Eliezer did not just request for a courteous, good-hearted girl. He emphasized "Be with me today", when day was just about to end.

Eliezer intended to "work according to the book" and go through the motions required in his mission, but with no intention to succeed because he wanted Yitzchak to take his own daughter for a wife.

So Eliezer creates the conditions for mission impossible. Namely, the mission would have to end in the few minutes left until sunset. For that reason, God caused everything to happen in great haste. 

Eliezer was astonished by what was occurring before his eyes. The impossible became reality!

The circumstances involved in Rivka being selected are not unique in the history of our people. Quite the contrary! They provide a prototype for situations when HaShem draws us to the outer limits of human challenges, and moments before "the sun setting" on our lives, He intervenes to save us from our enemies.

It began when Avraham was thrown into the fiery furnace by King Nimrod, and continued with the frightening episode when Avraham bound Yitzchak and was already holding the knife.

Ya'akov divided his family into two camps in preparedness for his tense encounter with his brother Eisav, when Eisav's intended death bite suddenly turned into a brotherly kiss.

Yosef was thrown into a pit of snakes and scorpions, and eventually rose to the exalted post of viceroy to Pharaoh. On the shores of the Sea of Reeds, the Jewish People were saved moments before an attack by the Egyptian army.

And the phenomenon continues on during the days of the Prophets, the Judean Kings and onward to our own times.

In our own day, the State of Israel was established three short years after the end of the unspeakable Holocaust. In the War of Independence, our army (closer to a militia) consisting of mainly untrained troops drafted from a tiny population of only 650,000 Jews. We fought against regular armies of seven Arab countries, who were supported by England. the Yishuv (residence of the country) were at the "cliff's edge" and were saved miraculously by HaShem.

Then came the remarkable miracles of the Six Day War, when much of the world was certain that the sun was about to set on the Jewish State in the Land of Israel. Suddenly, in six days, we returned to the Temple Mount and to the entire Land of Israel west of the Jordan, as well as the Golan Heights and the entire Sinai Peninsular.

In Tractate B'rachot 12b, the Talmud reveals that, in the future, miracles "greater" than those that occurred during the Exodus from Egypt will be performed for the Jewish nation by HaShem Himself. 

Now, how does one measure the intensity of a miracle?

They are measured in relation to the degree of danger that brought about the miracle - the greater the danger, the greater the miracle.

Today's dangers can be measured in concentric circles.

In the Exodus experience, the existential danger that we faced was from the single nation of Egypt; whereas today, the closest circle of enemies is the Islamic Arabs who in 2022 numbered close to 465 million.

The next outer circle, numbering more than 24.1% of the world's population, are the non-Arab Muslims estimated at around 1.8 billion.

The next outer circle consists of nations of Christians who in their eyes deserve an "A" for their 2000 years of intense efforts to destroy the Jewish nation, but an "F" grade for utterly failing in the attempt.

It is obvious that the dangers looming over our people today are unprecedented, for they are measured by a planetary yardstick. Notwithstanding these unprecedented dangers, the Prophets Yoel (3:5) and Ovadia (1:17) established that Jerusalem and the Land of Israel altogether "will be spared" in the future "war to end all wars: There will be salvation in Mount Zion (a euphemism for Eretz Yisrael).

Where are the Miracles?

People are asking where are the miracles?

Answer: Just open your eyes - they are right in front of your face.

On the morning of Sh'mini Atzeret, thousands of Hamas murderers and Gazan riffraff stormed the border and entered 22 Jewish towns, kibbutzim and army bases with the intention of continuing their murdering spree inland. The army was slow in reacting. The outnumbered soldiers and volunteers who were present at the time fought like lions to hold back the satanic murderers. We paid a price, but the murderous forward thrust was halted until Tzahal arrived. If not for our outgunned first reactors, the murderers would have continued their forward thrust to join with the 350,000 Bedouins in the Negev; together they could have attacked more cities and even reach Yerushalayim. Without unnecessary drama, it could have been the end of Medinat Yisrael and no Jewish survivors to describe the gaudy details. These few first responders were fighting with angels at their side.

We witnessed a similar miracle in the Yom Kippur War. The Syrians sent hundreds of tanks through the Golan Heights on the way to descending into the area of the Sea of Kinneret and from there to Haifa. The tanks reached the Moshav El Al on the Golan and for some unknown reason stopped there when the way to Haifa was open.

Fortunately, HaShem wants live Jews.  There have been too many of our murdered brothers and sisters during the last 2000 years. HaShem so clearly wants Medinat Yisrael to live that He did not allow Hezbollah in Lebanon nor Iran to send their soldiers to join Hamas.

At the moment of this writing, our valiant soldiers are facing off against the Islamic Nazis in downtown Gaza City with miraculous stories of our military successes.

Now some heavy questions: 

Will this war be contained within our land or will it spread out among nations who have reasons to kill each other? Is the Mashiach waiting in the wings to appear? Is this the time of "Gog King of Magog"? Will the exponentially spreading anti-Semitism around the world force the Jews in the galut to come home? Will our land see the exodus of millions of unwanted people - including millions of Arabs and the hundreds of thousands of gentiles who made Aliyah only by virtue of the "Jewish Grandparent" clause in the Law of Return?

If we merit to see astonishing miracles now, I will not be surprised.  However, if HaShem consigns them to another generation, I will be disappointed.

In any event, we are HaShem's chosen people and He is  - AVINU MALKEINU - our Father our King.

AM YISRAEL CHAI!



OzTORAH - Rabbi Raymond Apple

THE PEOPLE'S PRINCESS

Avraham's wife Sarah is the historical epitome of Jewish womanhood.

No-one can accuse Judaism of lacking respect for women once we know that Sarah was said to be a woman of beautiful appearance, prophetic vision and ethical character. She had insight into human beings and situations and Avraham knew that following her advice would always be to his benefit (Midrash Sh'mot Rabba 1:1).

Her original name was Sarai, "my princess"; then her name was changed to Sarah, "THE princess" - i.e. not just great in the family but great in the tribe (B'rachot 13a). From being merely the "crown of her husband", she became the crown of her whole people.

Her death is recorded in this week's reading, but greater than her death was her life.

TO BE A SETTLER

Avraham's self-description was "settler and sojourner" (GER V'TOSHAV - B'reishit 23:4).

Today the phrase "the settlers" resonates in anti-Israel sloganism. Jews who live anywhere in Israel are tarred with the "settler" brush, even those who live in big cities like Jerusalem, Tel Aviv and Haifa. Hijacking the word "settler", the critics imply that Israelis are usurpers.

Other words too are hijacked; terrorists are called freedom fighters, murderers are called desperate underdogs.

To go back to the "settlers", we find that human beings as a whole are described by God in the Tanach as "strangers and settlers with Me", indicating that God is the only Being who has proprietary rights and a permanent presence on earth whilst human beings inhabit the earth as tenants (look at Psalm 90 for evidence).

One of the great Jewish gedolim was visited by someone who was surprised to see that the gadol lived in one sparsely furnished room. The visitor said, "It looks like you don't really live here!" "No, I don't", was the reply, "I'm only a visitor in the Almighty's world".

Visitors are endowed with a blessing from On High. Settlers are not usurpers; they are visitors in God's world.

To be a settler is a compliment, a challenge, a privilege, a blessing - not a sneaky means of besmirchment. OZ



HAAMEK DAVAR - Dr Jacob Solomon

Chayei Sara

Avraham's search for Yitzchak's life partner

Avraham specifically forbade his servant to select a bride for Yitzchak from a Canaanite family, but instead he preferred that she should come from Charan, a place where he himself spent many of his earlier years. (And the Promised Land was not Charan) Why? Surely both civilizations were idolaters?

(Bamidbar 33:52, Yehoshua 24:2). 

R' Samson Raphael Hirsch, based on Derashot Haran, gives the following explanation. The rejection of the Canaanites was not based on idol worship, for Avraham's family in Charan worshipped idols as well. Rather it was because of the character and moral degeneracy of the Canaanites. Idolatry is an intellectual perversion, and as such it can be put right. However, lack of morality, ethics, and modesty (exemplified by Sodom as explicit in Yechezkel 16:49) affects the person's entire nature, and Avraham did not wish his son to marry into family grounded within such a culture, characteristic of the locality.

Yet Avraham and Sarah, as Chazal repeatedly emphasize, were people of great local influence. Avraham and Sarah had many disciples: surely there might have been a suitable daughter among them? Within a family that lived under their example, tutelage, and influence?

Possibly yes, but not quite. Even though nothing stands in the way of genuine t'shuva, and is thus highly meritorious, the baal t'shuva will almost inevitably spend the rest of his or her life confronting their previous life. G-d may forgive, but that does not mean that their memory will forgive. Even in passing the test of temptation every time and doing the right thing every time, the struggle against past influences and deeply grounded anti-social culture will be there. It is indeed having to constantly struggle spiritually against that culture that brings the baal t'shuva into places that others cannot reach.

But that was not what Avraham was looking for his son Yitzchak, who was designated to promote his teachings to the next generation. He was looking for a ba'alat chesed whose behavior came not from the head, but straight from the heart (and people can tell the difference). Chesed, exemplified by a stranger asking for water being spontaneously told that I will labor to draw water not just for you, but for your camels as well (and camels drink huge amounts of water), showing kindness, empathy, and consideration for others being ingrained deeply in the culture, from generation to generation, something that comes as naturally to them as breathing… That was the underlying culture in which Avraham wanted to go with Yitzchak, and to pass down the next generations. Generosity and hospitality from the heart, not just because of being told what to do… 



Menachem Persoff - menpmp@gmail.com


When we consider the extravagant sum Avraham transferred for the plot in Hevron, as recounted in our Parsha, the negotiations between Avraham and Efron appear to be nothing more than the attempt of a scheming trader to exploit our forefather. However, notes Yoel Tzur, it was Avraham who schemed! When Avraham declared that he was a stranger and a sojourner, he thus stated his dilemma: Although the locals honored him, the Hittites could not sell property to a stranger.

Nevertheless, for Avraham, Sarah's demise was an opportunity to acquire real estate and to promote G-d's promise that He would give his descendants this land. So Avraham asks Efron to give him (rather than sell) an estate - not a burial plot.

Efron indicates that Avraham can bury his wife in one of his local burial places - but there is no talk of a sale.

Avraham ups the ante. He prostrates himself and begs that Efron grant him the cave for its full price, as an estate for a burial site. In front of his elders, Efron replies that he has "given" Avraham the field, to which Avraham remarks that he will accept the gift "for the price of the field".

Efron cunningly inquires, "What is 400 shekels of silver to you and me?" and Avraham, undeterred by the exorbitant sum (perhaps to Efron's surprise), hands over the money.

For Yoel Tzur, this was Avraham's great achievement. For Yitzchak Meitliss, the transfer solved a problem for Efron: According to local law, if the land was sold only partially, Efron would still be liable to local taxes. Now, having transferred all the property to Avraham, including the field, the cave, and the trees, Efron was released from his debts.

Such was the negotiating stance of what appeared to be typical Near-Eastern barter. We know, however, that Hashem arranges things in such a way that even a local rogue can serve as a catalyst to advance the unending saga of the Jewish people in its ancestral home. MP 



The Daily Portion - Sivan Rahav Meir

To console and be consoled

Translation by Yehoshua Siskin

Rabbi Yoni Lavi writes that this war caught us by surprise in creating a terrible reality: having to console the families of 1400 terror victims . But how can we provide them with the consolation that they need?

"The first and most important thing we can do is to be by their sides. In the words of the psalmist: 'I am with him in distress.' Looking them straight in the eye with a firm handshake and a warm embrace reinforce their ability to cope and their power to maintain. No words are necessary since, in truth, it is doubtful that there is anything to say. When Aharon HaKohen lost two of his sons at the inauguration of the Mishkan, the Torah says: "And Aharon was silent." Because there are moments when words are inadequate to express grief, and the one response that reflects our feelings more than any other is silence.

Second, listen to their words in order to hear their pain, their memories, the story of their fallen loved one. As written in the book of Iyov: "Let me speak to be relieved." Listening to their story makes their burden easier to bear. At the same time, the halacha instructs that we must wait for the mourner to begin talking before we open our mouths to speak. We must hear where the mourner is at and meet him there. 

Don't try to offer commentary on what happened or to be God's spokesman. The ways of God are hidden. We cannot explain why someone was killed in an explosion while the friend beside him escaped unscathed. We believe that God watches over us and that nothing happens by chance. Yet we are not prophets and lack the ability to explain what happens to any particular individual.

We need to remember that a human being is not just a body but, above all, a soul. So when a body is placed in the earth, the soul still lives as it goes to a better place. The one who fell has many merits since he died in the defense of us all. He is now in the Garden of Eden under the wings of the Shechina and this recognition can give us strength, consolation, and solace.

Offer actual assistance. Check and see if there is something you can do for the mourners. Cooking, organizing, watching the kids, financial aid.

To conclude: It's said that the most difficult day of the shiva (seven-day mourning period) is the eighth day. The world goes on spinning and those who lost loved ones are left with silent walls, mute memories, and stinging yearnings for the deceased. Therefore, do not forget the mourners the day after or the month after the shiva has passed.

Experience teaches that life eventually wins out. Initially it seemed that with the death of our loved one, our lives ended too. But time is a great healer and the passing days allow us to return -- ever so slowly -- to life, to family, and to dreams about the future.

May we all console -- and be consoled.

To receive Sivan Rahav-Meir's daily WhatsApp: tiny.cc/DailyPortion 



Dvar Torah by Rabbi Chanoch Yeres

to his community at Beit Knesset Beit Yisrael, Yemin Moshe

Graciously shared with PhiloTorah

Chayei Sara

This Dvar Torah is written in memory of Rose Lubin HY"D, the female policewoman tragically murdered this week in Jerusalem.

The Parsha begins with the death of Sarah and ends with the passing away of Avraham. Several questions are asked. 

Why did Sarah merit to have a Parsha named after her and not Avraham, who also died in this Parsha?

Why is this Parsha called CHAYEI Sarah - The "life" of Sarah, when it talks only of her death?

Why is the story of Yitzchak's engagement repeated with such detail twice?

When Avraham came to eulogize Sarah, why does the Torah not record what Avraham said at her eulogy?

The answer given by several commentators can be summarized by the name of the Parsha:

CHAYEI SARAH - The Life of Sarah

Rabbi R. Wizman expands by saying that the fact that Yitzchak's engagement is told twice indicates that Sarah was still living in her son's life. As stated in the Talmud (B'rachot 15b) - "The Righteous, even after their death are considered alive."

Thus, the story of her death is in essence reflecting the years of her life. When she was a hundred years old, her life was as sinless as she was twenty. And at twenty, she was as beautiful and wholesome as she was at age of seven.

This is not something that can be said about Avraham whose real life did not begin until age 48, when he first discovered G-d. Sarah was greater than Avraham in prophecy (Midrash Rabba 21:12).

Sarah's life was greatly misunderstood. She dealt harshly with Hagar and then drove her and her son, Yishmael, away from their home. These seemingly bad qualities that Sarah manifested turned out to be for the benefit of the Jewish continuation. She, in her prophecy saw that Yishmael simply cannot live with Yitzchak.

Avraham, recognizing the greatness of Sarah, who died only after the Akeida, when she took pride and joy in raising a son who was willing to totally devote himself to the service of G-d, did not need to tell of her greatness. Avraham came to eulogize Sarah - but did not.

Yitzchak is a living testimony that Sarah did not die. Yitzchak was her legacy. Perhaps her eulogy is what is referred to by Rashi that "All her years were equally good". Sarah suffered much agony in her lifetime, childless for many years, exiled from place to place, and kidnapped twice etc. Yet, in her greatness, she accepted her lot in life without complaint.  



The Weekly 'Hi All' by Rabbi Jeff Bienenfeld

Still More Words of CHIZUK

Rav Yitzchak Breitowitz, in his most recent shiur, references an interpretation of the Ohr HaChayim on the "laughter of Sara" in our Parsha with a vital message for the war in which we all find ourselves. I present it with my own few additions.

Of the more difficult passages in our Parsha is the episode whereupon Sara, hearing her Bedouin guest predict that she will give birth to a son (18:10), laughs at the thought that a woman of her age could conceive (18:12). Gd is displeased with Sara's reaction and says to Avraham, "Why is it that Sara laughed … Is there anything beyond [the power of] HaShem [to fulfill] …?!" (18:13,14) And yet, earlier (17:16,17), why is it that when HaShem first reveals to Avraham that very news - and he too laughs in response - in this instance, there is no expression of disapproval on the part of Gd?

The generally accepted answer, according to the Targum (ibid) and others, is that Avraham's laughter conveyed his overwhelming joy upon hearing such good news. Avraham took Gd at His word and believed unconditionally. Sara's laughter, however, was different. Rather than belief, Sara's laughter evinced and was indicative of her skepticism that such a prediction could actually come true; hence, HaShem's censure of her disbelief.

The Ohr HaChayim, in dealing with the same question, suggests a completely different resolution. He claims that the laughter of even Sara was one of joy and not a scoffing at Gd's promise of a child. If so then, why the Divine displeasure over Sara's laughing? To understand the Ohr HaChayim's answer, two assumptions are necessary. First, when HaShem first tells Avraham of the wonderful news, Avraham naturally shares the happy tidings with his wife even before she hears the prediction from the stranger. And second, when Sara states, "After I have become worn out, will I have smooth flesh? [How can I conceive]? And also, my master is old", the Ohr HaChayim understands the Hebrew phrase, HAY'TA LI EDNA, not as a question, but rather as a statement as explained by Chazal (Bava Metzia 87a). "… [Sara's] skin became delicate, the wrinkles were smoothed out and [her] beauty returned [as it was in her youth]." In a word, Sara's body miraculously transformed into a fresh youthful maiden.

With these two understandings, the Ohr HaChayim explains the episode of Sara's laughter thusly. When Avraham hears Gd's promise of a child, the Divine revelation is so real and vivid that it induces laughter. For Avraham, the word of Gd does not require any physical substantiation; HaShem's verbal assurance is sufficient. Sara, on the other hand, does not laugh when Avraham first discloses Gd's promise. She only laughs - and is sincerely overjoyed by the news - but only after she experiences the dramatic changes in her body. In other words, her faith was predicated upon seeing some physical signs; the Divine prediction was simply not enough. When HaShem expresses his disapproval of Sara's reaction, He was actually declaring in so many words, "Sara, why are you laughing now and not before when you first heard the good news; why the joyful laughter now and not earlier? Your husband's faith was more real than any reality as such; his emunah needed no physical corroboration. But why, Sara, did you not display a similar absolute faith?"

It is in this commentary of the Ohr HaChayim that Rabbi Breitowitz finds a very relevant and powerful message that can elevate our collective spirit as we struggle to deal with the raging war in our country.

In our Tanach, there are numerous prophesies of comfort and hope, of salvation and redemption. And yet, for whatever reason, we have not seen any tangible fulfillment of these great prophetic visions. How are we to respond? The answer comes from another person who also laughed. In the Talmud (Makot 24b), we read of the well-known story of the great R. Akiva and his colleagues upon witnessing the destruction of the Second Temple.

"On another occasion they [R. Akiva and the Sages] were ascending to Jerusalem [after the destruction of the Temple]. When they arrived at Mount Scopus [and saw the site of the Temple], they rent their garments [in mourning, in keeping with halakhic practice]. When they arrived at the Temple Mount, they saw a fox that emerged from [the site of] the Holy of Holies. They began weeping, and Rabbi Akiva [was] laughing. They said to him: For what [reason] are you laughing? [Rabbi Akiva] said to them: For what [reason] are you weeping? They said to him: [This is the] place [concerning] which it is written: "And the non-kohen who approaches shall die" (Bamidbar 1:51), and now foxes walk in it; and shall we not weep?

"[Rabbi Akiva] said to them: That is why I am laughing, as it is written, [when Gd revealed the future to the prophet Yishayahu]: "And I will take to Me faithful witnesses to attest: Uriah the kohen, and Zechariah the son of Jeberechiah" (Yishayahu 8:2). Now what is the connection between Uriah and Zechariah? [He clarifies the difficulty]: Uriah [prophesied] during the First Temple, and Zechariah prophesied during the Second Temple, [as he was among those who returned to Zion from Babylonia]. Rather, the verse established that [fulfillment of] the prophecy of Zechariah is dependent on [fulfillment of] the prophecy of Uriah.

"In [the prophecy of] Uriah it is written: "Therefore, for your sake Zion shall be plowed as a field, [and Jerusalem shall become rubble, and the Temple Mount as the high places of a forest" (Micha 3:12), where foxes are found. There is a rabbinic tradition that this was prophesied by Uriah.] In [the prophecy of] Zechariah it is written: "There shall yet be elderly men and elderly women sitting in the streets of Jerusalem" (Zechariah 8:4). Until the prophecy of Uriah [with regard to the destruction of the city] was fulfilled, I was afraid that the prophecy of Zechariah would not be fulfilled, [as the two prophecies are linked]. Now that the prophecy of Uriah was fulfilled, it [is] evident that the prophecy of Zechariah [remains] valid. [The Talmud adds: The Sages said to him, [employing] this formulation: Akiva, you have comforted us; Akiva, you have comforted us."

R. Akiva was unsure whether all the Biblical prophesies were just figurative and allegorical or whether they were meant to be taken literally. Once he witnessed that the dire forewarnings of churban were indeed a literal concrete reality, he laughed. R. Akiva laughed the laughter of Avraham, a laughter that expressed his unswerving belief that all the prophesies of redemption and deliverance would also come to pass even though - right at this moment - he saw no actual tangible evidence of their fulfillment.

In the midst of our present and painful crisis, the fear of the unknown can often trigger a paralyzing anxiety that can descend into depression and despair. But the courageous examples of Avraham and R. Akiva's laughter can disperse and banish those dark clouds and reveal a bright and glorious picture of vindication and redemption. And it is just this indomitable faith that will ensure our triumph over those satanic forces we have been chosen to utterly defeat.

Indeed, is this belief not embedded in Yitzchak's name itself - YITZCHAK - he will laugh! And for truth, in the end, is it not as the Psalmist avers, "When the Lord brings back Zion's exiles, we will be like dreamers. Then our mouths will be filled with laughter and our tongues with songs of joy."! (T'hilim 126:1,2)



Afterthoughts - Yocheved Bienenfeld

TZITZIT

The mitzva of tzitzit has yet to appear in the Torah, certainly not in the Parsha of Chayei Sara. But under the current circumstances, the "war" in which we are now waging with the forces of an evil incarnate in "human" form, the image of tzitzit has come very much into focus. We have all been hearing about how soldiers, who never wore them before, have been requesting them, believing that they are the real 'bullet proof' vest. We have seen videos of the Chareidi community, as well as others, busy tying tzitzit fringes onto multitudes of khaki talitot ketanim. And so, this mitzva has been on my mind.

According to the Yalkut Shim'oni, the mitzva of tzitzit came about as a result of the desecration of Shabbat by the M'KOSHEISH EITZIM. In trying to understand his behavior, Moshe responds to Gd when Gd says - "he desecrated the Shabbat" - that on every other day, the man would be wearing tefillin on his head and arm which would serve as a constant reminder of the mitzvot. But on Shabbat, there would be no reminder. In response, Gd tells Moshe to devise a method which would guarantee remembering the mitzvot every single day. And that's how this mitzva was born.

Regardless of whether, at least according to the Yalkut Shim'oni, Moshe is the one who came up with this mitzva or it was Gd, I have one problem with it. The purpose of the mitzva was that it would serve as a reminder at all times of the mitzvot. But while the requirement of tefillin included creating additional items to put on, this reminder of tzitzit would only hold if a man wore a four-cornered garment. Wasn't the clothing of all (men and women) at that time robes? Robes, as a rule, don't have four corners. Unless they wore something else, or unless the way I picture robes is really different than what they wore, why give a mitzva that didn't apply to their garments? I know the Kohen Gadol wore a tunic-like garment over his robe and that would require tzitzit since it had four corners but did the average person wear such a garment? So, was this really a mitzva to remind the people of all the mitzvot - only if they chose to wear a four-cornered garment - or was this a "test" or an opportunity to see how far they would go; that is, would they be challenged to create an additional garment just to ensure that they would not forget the mitzvot? If this is true, then did the people wear tzitzit in the wilderness? All of them? Only a few? Or did they only wear tzitzit when the occasion would arise in future times? 

It seems like a very unusual way to establish a mitzva. It leaves me puzzled.

But maybe now, under the current state of affairs, I would like to attempt to possibly see more behind this, certainly in a symbolic way. Rav Shimshon Raphael Hirsch points out that there is a reason the mitzva involves wearing a four-cornered garment. These four corners represent the fact the Gd is to be found in all corners of the world and, similarly, it reminds the Jew that he is to behave as a Jew wherever he is in the world. This four-cornered garment is referred to as a tallit - whether small or large. The root of this word is NUN-TAV-LAMED - to take and lift (as in AL NETILAT YADAYIM). This mitzva is to elevate the person.

Even though many of the soldiers don't know that the purpose of the tzitzit is to remind them of the mitzvot (many of which they may not be aware of), when they see them, there is still a special SACHAR, reward. As the Radvaz explains, the whole purpose of having the mitzva apply to one who wears a four-cornered garment, is to give SACHAR - reward - simply for getting that garment. Whether or not these many talitot ketanim will serve as bullet proof vests, we can only hope so. But we DO know of the possibility: the Menorat HaMaor brings a Midrash that tells us that the merit of tzitzit protects the wearer from many P'GA'IM - injuries, just as it protected Chanania, Misha'el and Azariah; or as, according to Midrash Tanchuma, it protected Shaul in the cave. A tie-in to the current Parshiot of the Torah is that we are taught that when Yitzchak wore tzitzit, his image was "like an angel of Gd".

If it is, as the Tanchuma says, that tzitzit saved the people of Israel when they stood in the Yam Suf simply because in the future, they would receive the mitzva, then we would hope that these tzitzit on our soldiers would save them since, in the future, they would hopefully fulfill this mitzva in its entirety. The Zohar (in the Yalkut Ruveni on Sh'lach) tells us, "If one wraps himself in tzitzit, angels proclaim before him: 'give honor to the son of the King'. "

Isn't it interesting that we learn that "in the future, at the time of the GEULA, the Jews will excel in the mitzva of tzitzit" (P'til UGdilim; R. Yoel Schwartz; p.34)?

None of this answers my original question but, maybe that's just not so important now. 



CHAYEI SARA See the whole GMS file for more Chayei Sara GMs

GM The opening pasuk of Chayei Sara (B'reishit 23:1) is

"Sara had lived to be 100+20+7 (127) years old. [These were] the years of Sara's life."

Before I tell you what I found, let's take a look at a Rashi quoting the Midrash B'reishit Rabba that describes Sara Imeinu's special life. That Rashi is on the pasuk at the end of perek 24, when Yitzchak brings Rivka into his mother's tent, and the midrash says that when Sara died, the specialness of her tent disappeared; but when Rivka came there, they returned.

"...For while Sara was living, a light had been burning in the tent from one Shabbat eve to the next, there was always a blessing in the dough (a miraculous increase) and a cloud was always hanging over the tent (as a divine protection)..."

That's a pretty nice summary of Sara's life, with the association with Shabbat and the Mikdash - Shabbat atmosphere, tent, cloud, light (Menora), special bread (Lechem HaPanim). 

Here are both Vayikra 19:30 and Vayikra 26:2 - two identical p'sukim - the gimatriya of each (3623) matches Chayei Sara's opener

"Keep My Sabbaths and revere My sanctuary. I am God."

Sara's life was a prototype of the Shabbat and Mikdash, making her truly IMEINU.



RED ALERT!

Chayei Sara

by Rabbi Eddie Davis (RED) of the Young Israel of Hollywood - Ft. Lauderdale (Florida)

DIVREI TORAH

<> When Avraham identified himself to the Chittites, he stated that he was an alien and a resident. (23:4). This is the dual role that every Jew must realize as he resides in a non-Jewish country. He has to be a loyal citizen of his host country, and yet be extremely aware of his responsibility to his religion. Sometimes these dual loyalties will conflict.

Rav Soloveitchik pointed out that he must always pray for the welfare of his host country, as stated by the prophet Yirmiyahu (29:7). But he must always be aware of his allegiance to Hashem. Sometimes the Torah's goals are not the same as his host country. Hence the Jew must be prepared to be a lonely alien, resisting the culture that surrounds him. His allegiance to Hashem must reign supreme.

<> There are three places in TaNaCH where the Jew paid full price for the property. The first is here where Avraham bought the Patriarchal burial place in Chevron. The second is the burial place for Yosef, located in the Shechem area, purchased by Yaakov. The third place was the Temple Mount that King David bought from the Jebusite, in Yerushalayim. As the Midrash pointed out, these three places will always be contested by our neighbors. They claim these places as holy in their religion, solely because we claim them. Even today, in the twenty-first century, we still contest these sites. They are so important to us, and yet we are forced to compromise. The world will not allow us to possess these sites outright. The Midrash was and is so right!

<> Avraham was determined to see Yitzchak not marry a Canaanite woman. Rather he marry a woman from his family in Charan. If you say that this was because the Canaanites worshiped idols, Lavan's house was idolatrous as well. If you say that the Canaanites were immoral, the same was true for Lavan. I believe the Chizkuni hit upon a correct idea. If Yitzchak married a Canaanite woman, her parents could claim ownership to land of Eretz Yisrael through their daughter. This would add a complexity that would make it hard for her children to contest. Avraham would have none of that. This placed additional hardship upon the new Matriarch. Alone she had to learn the language and the complete new way of life of the house of Avraham. Yitzchak did not possess the strength and determination that Avraham possessed; he needed a unique and dedicated woman. And he got one.

<> What exactly was Eliezer looking for in choosing his boss's bride. It was pure Chessed! And he found it right away. Rivka offered the stranger water, and she added water for all his camels. I do not know a thing about camels, but Rav Hirsch estimated that Rivka brought 140 gallons of water to fully hydrate those camels. I will not contest Rav Hirsch, but I gladly concede that Rivka brought a great deal of water to satiate them. And she volunteered on her own. Eliezer did not request her to do it. But her act of Chessed sold Eliezer on the deal. All he needed to find out was her lineage: was she from Avraham's family. That sealed it. But the most important part was the Chessed, no question. Chessed is the hallmark of the Jewish people. We stand out in opposition to the Sodomite society which embraced an anti-Chessed approach to life. We embrace the verse in NaCH that the world is built through Chessed!



Questions by RED 

From the Text

1. Avraham, Sarah, and Yishmael die in this Sidrah. How old were they when they died? (23:1, 25:7, 25:17)

2. How much did Avraham pay for the burial site and the adjacent field? (23:15)

3. Whom did Avraham ask to find a wife for Yitzchak? (24:1)

4. How many sons did Avraham have with Ketura? (Chapter 25)

5. What did Avraham give to the sons he had with Ketura? (25:6)

From Rashi

6. Who were the four couples who were eventually buried at the Double Cave at Chevron? (23:2)

7. Why did Lavan run to greet Eliezer? (24:29)

8. Why was Eliezer's daughter not acceptable to be Yitzchak's wife? (24:39)

9. Betuel, Rivka's father, was not there when the marriage was arranged. Where was he? (24:53)

10. When Rivka came, Yitzchak was at BE'ER LACHAI ROI. What was he doing there? (24:62)

From the Rabbis

11. Avraham cried for the loss of his wife. Why is the letter KAF written small in the word "to cry for her?" (Hirsch)

12. What two customs do we get from Lavan and Rivka for weddings today?

13. What was the significance of Yishmael having 12 sons?

From the Midrash

14. Why did the Torah record the wicked man's (Yishmael) age when he died?

From the Haftara (Melachim)

15. What was the name of the young woman chosen to keep King David warm?

Relationships

16.

a) Canaan - Cheit

b) Betuel - Rivka

c) Nevayot - Bas'mat

d) Avraham - Midyan

e) Terach - Sarah (2 answers)



ANSWERS

1. Avraham: 175, Sarah: 127, Yishmael: 137

2. 400 silver shekels

3. Eliezer, his senior foreman

4. Six

5. Gifts

6. Adam and Chava, Avraham and Sara, Yitzchak and Rivka, and Yaakov and Leah

7. When Lavan saw Rivka's jewelry, he assumed Eliezer was rich and therefore ran to greet him

8. Because Eliezer was from Canaan's family, and they were a cursed stock

9. Betuel was against the marriage; so an angel was dispatched and killed him

10. He went to get Hagar so that she could return and be Avraham's wife

11. Avraham cried privately and not in public

12. The blessing for the bride at the Badeken, and the bride wearing a veil

13. Twelve is an important number, raising the family to a tribe. After Avraham almost slaughtered his son, the Torah records that Nachor, Avraham's brother, already had 12 sons. Here Yitzchak just got married, and Yishmael already had 12 sons!

14. Because Yishmael came from afar to pay honor to his father

15. Avishag

16.

a) Father - son

b) Father - daughter

c) Siblings

d) Father - son

e) Terach was Sara's father-in-law and her great-grandfather