Aliya-by-Aliya Parshat Chayei Sara 5759

[Numbers] are mitzvot in Sefer HaChinuch

KOHEN - First Aliya - 16 p'sukim (23:1-16) Sara died at the time of the Akeida.

[SDT] Midrashim relate that Sara died of shock when she found out where and why Avraham and Yitzchak had gone. Some commentaries say that she could not cope with the possible loss of her only son. Others give an interesting twist to this issue, and say that Sara's terrible shock was not that Avraham would sacrifice their son, but that he might not! She feared that Avraham's compassion and kindness would prevent him from carrying out G-d's command, and after so many years of devotion to G-d, Avraham would finally fail.

This was a thought that she literally could not live with. Sara died in Kiryat Arba - Hebron (note: Kiryat Arba IS Hebron) at the age of 127. Avraham comes (some say from Har Moriah, some say from Be'er Sheva) to eulogize Sara and cry for her.

Avraham then must tend to her burial. He turns to the people of Cheit (among whom he lives) and requests of them (specifically of Efron) to buy a burial place. (Tradition tells us that Avraham knew of the burial place of Adam and Chava and that was the specific plot of land he was negotiating for.) After exchange of courtesies and the magnanimous (but empty) gesture of Efron to give the Land as a gift, Avraham pays handsomely for the field and cave of Machpela.

[SDT] Most commentators consider the Akeida (the Binding of Isaac) as the final test of Avraham's faith. Rabeinu Yona does not. He counts the difficulties that Avraham had while acquiring a burial place for Sara, as his tenth test. What makes this noteworthy, is the strong implication from the text of the Akeida, that it (the Akeida) was the ultimate test. How can we understand Rabeinu Yona's reckoning? And what in the dealings with Bnei Cheit and Efron constitutes a test of faith? Perhaps, it is precisely because the Akeida was so tough a challenge to Avraham's faith and knowledge of G-d, and because of the strong impression that it -more than any of the preceding tests - settled the matter once and for all - that Avraham's commitment to and love of G-d was unshakeable, that this further episode is potentially frustrating and unsettling. After all that Avraham went through, was it not "enough already"? All his life - so far - Avraham had been testedby G-d.

Avraham is getting on in years; his life's partner is dead - enough testing. Yet, Avraham is put to one more test. It does not have to be difficult - what is paying a high price for a piece of land compared with other trials and tribulations? But the real test is "when does it end?", "when can he rest?". Survivors of the Holocaust were not guaranteed that they would not go through anymore difficult times in their lives. Many have had very troubled lives since liberation of the camps. (Some have been blessed with very comfortable, trouble-free lives.) Do we each not know of families that have had multiple tragedies? Etc. Etc. Nothing happens to us - as a nation and as individuals - that hasn't happened to our forefathers. Their experiences help guide us through our own tests of faith.

LEVI - Second Aliya - 13 p'sukim (23:17-24:9) The field, cave, trees, etc. become the lawful possessions of Avraham, after which he buries Sara. Avraham is now at an advanced age and has been blessed greatly by HaShem. And G-d Blessed Avraham with All What was the extra blessing, beyond long life, health, wealth, fulfillment? The Gemara and Midrashim give us many explanations as to what the Torah means when it says that Avraham was blessed BAKOL, with everything. The numeric value of BAKOL, 2+20+30 = 52 is the same as BEN, son, 2+50. Avraham was blessed with all when Yitzchak was born. R. Meir says that his extra blessing was that he had no daughter. In Avraham's time, in his unique circumstances, a daughter might not have been a blessing. Whom would she have married? Would she have followed in Avraham's ways?

On the other hand, R. Yehuda says that Avraham was blessed with everything - that he HAD a daughter. Fathers with daughters would tend to agree with R. Yehuda as to how great a blessing daughters are. R. Eliezer HaModai says that Avraham was consulted by noblemen from far and wide concerning matters of astrology, an expertise of Avraham Avinu.

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

These two opinions both identify the BAKOL of G-d's blessing as a position of prominence in the world. This is in line with Avraham's stated role as "the father of many nations".

Some suggest that Eisav's not sinning while Avraham was alive, and of Yishmael's having repented during Avraham's lifetime. The quality of such a blessing should be obvious to us all.

Others explain BAKOL that Avraham was given a preview of the World to Come, and that the Angel of Death had no power over Avraham. (Avraham died "by a Divine kiss" and worms and maggots did not attack his body in the grave.) From the variety of explanations of BAKOL, and regardless of which explanations one might favor, it is quite clear that Avraham's unique status as the one who restored belief in One G-d to the world did not go unrewarded. We can see in this list of blessings all the different kinds of blessings that can be for the spiritual heirs of Avraham Avinu.

The one major task remaining, which will forge the next vital link in what promises to be a great People and a great chain of tradition, is finding a suitable "shiduch" 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 find a wife for Yitzchak there, and that Yitzchak is not to leave Eretz Yisrael.

[SDT] The Rama says that a son need not listen to his father, if his father forbids him to marry a specific woman. The Meshech Chochma points out that Avraham made Eliezer swear not to take a wife for Yitzchak from Canaan but did not similarly command Yitzchak. This is consistent with the Rama's ruling.

SH'LISHI - 3rd Aliya - 17 p'sukim (24:10-26) Eliezer (who is exclusively referred to as "The Servant", as opposed to by name) takes 10 camels laden with a splendid assortment of goods, and travels to Avraham's home town. Upon arrival, he ties the camels up near the well, towards evening, at the time that the local girls come to draw water. And he asks G-d to be kind to his master Avraham. Eliezer asks for a sign - the girl who will offer him drink and also for his camels, she will be the one sent by G-d. No sooner had he finished speaking when Rivka bat Betuel 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. (The Midrash tells us that Eliezer witnessed a miracle as the waters rose towards Rivka as she approached.)

[sdt] The Torah prohibits "acting on the basis of omens"(Vayikra 19:26, Dvorim 18:10). Rambam in the Laws of Idolatry (ll:4) defines this prohibition with several examples, such as "one may not say 'because a fox crossed my path...I will or will not do such and such today'". He concludes by saying all things like the above are forbidden like what was done by Eliezer the servant of Avraham. The Rambam seems to consider as sinful Eliezer's actions in asking for and acting upon a sign from G-d to identify Yitzchak's prospective bride. Many other commentators disagree and claim that Eliezer's choice of signs was a valid indicator of the personality traits of the girl he was looking for.

Furthermore, Eliezer asked for G-d's help. The problem with omens is that a person relies on them as opposed to G-d. The Gemara takes a middle view, that Eliezer was not so correct in his words, but G-d favored him with success, nonetheless.

Anxious to find out whether she was "the one", Eliezer waits until the camels have their drink and then presents Rivka with gifts of jewelry. (On the one hand, he has seen her kind nature and tireless act of chesed; on the other hand he has not even asked her who she is.) When Rivka tells Eliezer that she is indeed fromAvraham's family, and invites him to stay at her home. He acknowledges G-d with a bow.

R'VI'I - 4th Aliya - 26 p'sukim (24:27-52) Eliezer also utters 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, her brother (filled with ulterior motives, our commentaries tell us), runs to greet Eliezer. The gold jewelry adorning Rivka catches Lavan's eyes, and he"graciously" offers Eliezer his 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 the latter. When he asks for Rivka's hand on behalf of his master, Lavan and Betuel (commentaries point to Lavan's pushing himself before his father as an indication of his wicked personality) acceptall as G-d's will.

Eliezer again prostrates himself before G-d in grateful acknowledge ment to Him.

CHAMISHI - 5th Aliya - 15 p'sukim (24:53-67) Eliezer gives more gifts to Rivka and to her mother and brother. Now 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 while, but Eliezer insists on leaving immediately. Rivka is consulted and she agrees to leave right away. They send her off with a "maid" (later identified in the Torah as Devora) and bless her. (This blessing has been repeated countless times to Jewish brides through the generations.) And finally the entourage sets out for Canaan. When Rivka sees Yitzchak in the distance, she jumps down from her camel, asks Eliezer about him and covers her face with a veil when she is told that he is her intended. Eliezer tells Yitzchak everything that has occurred. Yitzchak takes Rivka as his wife and she becomes a comfort to him for the loss of his mother.

And she becomes for us, Rivka Imeinu. Meanwhile, Yitzchak (having gone to bring Hagar back to Avraham) is in the Negev area and is communing in the field when he sees a caravan in the distance.

SHISHI - Sixth Aliya - 11 p'sukim (25:1-11) Avraham, having provided for the continuity of what will become Judaism, now lives out his remaining days as a "private citizen". He takes for himself a wife named Ketura (assumed to be Hagar) and fathers (six) more children. He gives them gifts but Yitzchak remains his exclusive spiritual heir. Avraham dies at the "ripeold age" of 175 having had a graceful, good, and fulfilling life. He is buried in the Cave of Machpela where he had buried Sara, by both Yitzchak and Yishmael. (The implication is that Yishmael has repented his ways and has become righteous. What greater joy can a father have!) G-d blesses Yitzchak after Avraham's death.

SH'VI'I - 7th Aliya - 7 p'sukim (25:12-18) The descendants of Yishmael are now enumerated. Yishmael dies at the age of 137. The Torah's wording parallels that used for Sara and Avraham - a further indication that Yishmael did T'shuva before he died.

The last 3 verses are reread for the Maftir.

HAFTARA - 31 p'sukim - 1 Kings 1:1-31 The Sedra tells of the aging Avraham and his 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, in fulfillment of a promise made to Shlomo's mother, Bat Sheva. This is 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, the chain ends with them unless the next generationis as strong as a Yitzchak Avinu and a Shlomo HaMelech.