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Section WEEKLY Parasha Parashat Chayei Sarah SHIURIM & COMMENTARIES

Rav Yossef Tordjmann présente Paracha ‘Haye Sarah

Cours a la memoire de Haim ben Messaouda, Mona bat Chelbaya, Moche ben Osee et Meir ben Myriam, Rav Haim Ovadia Yossef ben Georgia, Chimon Aaron ben Alexandre, Yossef ben Moché, Perla Zohra bat Messodi, Michelle bat Kouika, Jacob ben Kohava et Yaakov ben Fredj ainsi que pour la guerison totale de mon pere David ben Rahel, Yehouda ben Rahel, Tamar Simha bat Tsipora Rahel, Jacob ben Kohava, Rahamim ben Aicha etHaya bat Rahel

La paracha de la semaine : ‘Hayé sarah. L’appartenance de la terre d’israël.

Недельная глава Хаей Сара

Социальная сеть “Общение, Бней-Ноах и Евреев” наhttp://www.iudaizm.com благодарит фонд СТМЭГИ:http://stmegi.com за предоставленную нашему youtube каналу, ИНФОРМАЦИЮ.

Недельная глава Хаей Сара

Социальная сеть “Общение, Бней-Ноах и Евреев” наhttp://www.iudaizm.com благодарит Махон Меир:http://russian.machonmeir.net за предоставленную нашему youtube каналу, ИНФОРМАЦИЮ.

Rabbi Riskin on Chayei Sarah – “Torah Lights” 5774

“Eliezer — The Anonymous Hero” — Rabbi Riskin’s Insights into Parshat Chayei Sarah

Weekly Torah Portion: Chayei Sara

“The life of Sara” teaches us that through their deeds the righteous live on even after their bodies are interred in the ground. The first person to be mourned, wept for and eulogized in Torah, Sara’s death and burial in the Machpelah cave of Hevron established Israel’s permanent presence in the land of Israel.

Chayei Sara (Genesis 23:1-25:18)
Parashat Chayei Sara is read on Shabbat:
MarCheshvan 22, 5774/October 26, 2013

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Rabbi Yosef Chaim Schwab – Parshat Chayei Sara Toldot

Rabbi Trugman Parsha Shiur – Class 4 – Chayei Sarah

Parashat Jayei Sará

El Rabino David Tabachnik en su comentario de la Parashá de la semana habla de la importancia de la vida judía, del descanso eterno en un cementerio judío y del matrimonio judío.
01/10/07

PARASHÁ JAIEI SARA – [Jabad Lavalle – V 13]

¿Por un poco de agua?

Mensaje de Parashat Jayei Sara,
Rabino Yosef Slavin,
Jabad Lubavitch,
Caracas, Venezuela

Reflexion sur la paracha Haye Sarah

La Vie de Sarah ou la conscience de vivre en couple, Parachat ‘Hayé Sarah, Yaacov Corda

Un cours de ‘Hassidout nous engageant dans une analyse profonde de la vie du couple Avraham et Sarah selon les enseignements du Zohar analysés par la ‘Hassidout

הרב שמעון דהן – פרשת חיי שרה ומוהרן התשע”ד השעור המלא

http://ravshimondahanshlita.blogspot.com

השידוך הנפלא בעולם חיי שרה התשעד

כמה יפה היא פרשת השידוך הראשון של יצחק אבינו ורבקה אשתו עם ביאורו המתוק של האור החיים הקדוש בשיעורו השבועי של הרה”ג יוסף אלנקווה שליט”א בבית משפחת עמר הי”ו בבית גמליאל.

פרשת חיי שרה ע”פ מרן הרב עובדיה זצוק”ל – הרב אהוד שרגא

פרשת חיי שרה גדלות האדם הרב יוסף בן פורת חובה לצפות

שלום חברים! כל מי שיכול בבקשה ממכם כל סרט טוב שאתם רואים ממה שאני העלתי או אחרים כמובן רק סרטי יהדות תלחצו על אהבתי וגם תגובה טובה או תודה וכמה זה חיזק אותכם זה מאוד חשוב לי ונותן כח להמשיך להעלות סרטים ליוטיוב תודה לכולם! שלום חברים! כל מי שיכול בבקשה ממכם כל סרט טוב שאתם רואים ממה שאני העלתי או אחרים כמובן רק סרטי יהדות תלחצו על אהבתי וגם תגובה טובה או תודה וכמה זה חיזק אותכם זה מאוד חשוב לי ונותן כח להמשיך להעלות סרטים ליוטיוב תודה לכולם! מעוניינים לשמוע עצות מקצועיות בחינוך ילדים?http://www.DifferentEducation.org.il

R.Zamir Cohen, P.Chayei Sarah – Rules for in mate choice

ה.זמיר כהן, פ.חיי שרה-כללים בבחירת בן זוג

חיי שרה – כללים בבחירת בן זוג

הרב זמיר כהן בשיחה קצרה מתוך פרשת חיי שרה נותן לנו כמה כללים בבחירת בן זוג.

וַיִּהְיוּ חַיֵּי שָׂרָה, מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים–שְׁנֵי, חַיֵּי שָׂרָה.
וַתָּמָת שָׂרָה, בְּקִרְיַת אַרְבַּע הִוא חֶבְרוֹן–בְּאֶרֶץ כְּנָעַן; וַיָּבֹא, אַבְרָהָם, לִסְפֹּד לְשָׂרָה, וְלִבְכֹּתָהּ.
וַיָּקָם, אַבְרָהָם, מֵעַל, פְּנֵי מֵתוֹ; וַיְדַבֵּר אֶל-בְּנֵי-חֵת, לֵאמֹר.
גֵּר-וְתוֹשָׁב אָנֹכִי, עִמָּכֶם; תְּנוּ לִי אֲחֻזַּת-קֶבֶר עִמָּכֶם, וְאֶקְבְּרָה מֵתִי מִלְּפָנָי.
וַיַּעֲנוּ בְנֵי-חֵת אֶת-אַבְרָהָם, לֵאמֹר לוֹ.
שְׁמָעֵנוּ אֲדֹנִי, נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ–בְּמִבְחַר קְבָרֵינוּ, קְבֹר אֶת-מֵתֶךָ; אִישׁ מִמֶּנּוּ, אֶת-קִבְרוֹ לֹא-יִכְלֶה מִמְּךָ מִקְּבֹר מֵתֶךָ.
וַיָּקָם אַבְרָהָם וַיִּשְׁתַּחוּ לְעַם-הָאָרֶץ, לִבְנֵי-חֵת. (חומש בראשית, פרק כג, פסוקים א – ז).

וַיֹּאמַר–יְהוָה אֱלֹהֵי אֲדֹנִי אַבְרָהָם, הַקְרֵה-נָא לְפָנַי הַיּוֹם; וַעֲשֵׂה-חֶסֶד, עִם אֲדֹנִי אַבְרָהָם.
הִנֵּה אָנֹכִי נִצָּב, עַל-עֵין הַמָּיִם; וּבְנוֹת אַנְשֵׁי הָעִיר, יֹצְאֹת לִשְׁאֹב מָיִם.
וְהָיָה הַנַּעֲרָ, אֲשֶׁר אֹמַר אֵלֶיהָ הַטִּי-נָא כַדֵּךְ וְאֶשְׁתֶּה, וְאָמְרָה שְׁתֵה, וְגַם-גְּמַלֶּיךָ אַשְׁקֶה–אֹתָהּ הֹכַחְתָּ, לְעַבְדְּךָ לְיִצְחָק, וּבָהּ אֵדַע, כִּי-עָשִׂיתָ חֶסֶד עִם-אֲדֹנִי. (חומש בראשית, פרק כד, פסוקים יב – יד).

http://www.hidabroot.org
הרב זמיר כהן, פרשת חיי שרה-כללים בבחירת בן זוג / Rabii Zamir Cohen, Parashat Chayei Sarah – Rules for in mate choice

Wochenabschnitt “Bereschit” die Weltschöpfung -Teil 1

Vortrag für Studenten in Frankfurt bezüglich dem ersten Wochenabschnitt der Thora und den Fragen über die Erschaffung der Welt wie zum Beispiel:

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In truth, our mother Sarah, like many other mothers past and present in Jewish life, has not quite received her due. Rashi, quoting Midrash in describing Sarah’s life, states that all the years of Sarah’s life were “for good.” He must mean “for good” in a spiritual and holy sense, for in her physical worldly life there was little good that she experienced. Wandering over the Middle East by following her visionary husband to a strange and unknown destination; being forced into Pharaoh’s harem; being unable to conceive children; having her maidservant Hagar marry Avraham and attempt to usurp her position in the household; kidnapped by Avimelech, the king of the Philistines;…

Feuillet dédié à la bonne santé et longue vie de Haya Sarah Simha bat Emmanuelle Esther (par Emmanuelle Niddam)

– La générosité, caractéristique de la lignée d’Israël
– Se prosterner devant la plus grande des créatures
– Les 400 répétitions de Rabbi Preida
– Perle : “La tristesse et l’orgueil…” (Baal Chem Tov)
– Récit : Notre Ascension en Tanzanie
– Halakha : Doute sur la récitation du Birkat HaMazone

Vous avez la possibilité de dédier un prochain feuillet pour toute occasion en cliquant ici.

Cours de Torah

2 nouveaux cours de Torah sont disponibles depuis cette semaine sur Torah-Box.com :

La violence chez l’enfant (de Rav Elie LEMMEL)
Qu’est-ce que la violence, qui est tant présente aujourd’hui. Qu’est-ce qu’elle révèle ? Moi, l’objet d’un désir et des moyens pour l’atteindre. Obliger l’autre.
Par quel mérite fait-on Techouva ? (de Rav Ron CHAYA)

Jerusalem, le 23 Octobre 2013 – 

Chers membres,

Nous vous sollicitons aujourd’hui pour le cas dramatique d’une famille francophone résidant en Israël et qui traverse une période extrêmement difficile.

Le père de famille a été contraint de quitter son emploi suite à un problème de santé et plusieurs accidents de la route, ce qui a plongé sa famille dans une détresse économique sans pareille.

Son épouse dispose d’un salaire mensuel de 3000 Shekels (620 Euros) seulement, qui ne suffisent pas, et de loin, à couvrir les frais courants de cette famille nombreuse.

– Ce sont actuellement quelques voisins bienveillants qui se chargent de lui fournir à manger.
– Leurs garçons ne peuvent plus aller à l’école (privée), faute de pouvoir payer le car de ramassage scolaire.
– L’électricité leur sera bientôt coupée.

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Dans notre paracha ‘Hayé Sarah, Avraham Avinou envoie son fidèle serviteur, Eliézer, à la recherche d’une épouse pour son fils vertueux, Its’hak Avinou.

Lorsqu’Eliézer arrive à destination, il prie Hachem de lui envoyer un signe lui permettant de désigner la future partenaire d’Its’hak. Il demande : « Que la jeune fille à qui je dirai : “Veuille STP pencher ta cruche afin que je puisse boire…” et qui répondra : “Bois, puis j’abreuverai également tes chameaux !”, soit celle que tu as destinée à ton serviteur Its’hak, et que je puisse reconnaître à travers elle que Tu T’es montré favorable à mon maître ! » [1]

Les commentateurs expliquent qu’Eliézer n’a pas suggéré ce signe au hasard ; il voulait s’assurer que la future matriarche ait une bonté de cœur très  développée. La précision avec laquelle il a formulé sa prière montre qu’il ne comptait pas se suffire de voir la jeune fille exaucer sa requête et lui donner à boire ; il  projetait de demander de l’eau pour lui-même, dans l’espoir qu’elle lui propose, de sa propre initiative, d’abreuver également ses chameaux.

Le commentateur surnommé “Sforno” note qu’il souhaitait qu’elle aille au-delà de sa demande explicite ; qu’elle perçoive ses besoins réels et agisse en conséquence [2].

Dans le même ordre d’idées, le Malbim souligne qu’il ne suffisait pas que Rivka soit gentille, Eliezer voulait qu’elle fasse preuve d’une ‘hokhma (sagesse) qui lui permettrait de remplir son futur rôle.

Ce commentateur expose plus loin la prière d’Eliezer en détail ; il comptait demander à la jeune fille de pencher la cruche vers lui, et n’avait pas l’intention de saisir celle-ci lui-même, pour y boire. Il espérait que, loin d’être contrariée de sa présumée fainéantise, elle essaie de le juger favorablement et s’imagine qu’il avait une douleur quelconque aux mains.

Usant de logique, elle comprendrait que si déjà il n’avait pas la force de tenir la cruche pour lui-même, il était encore moins capable de puiser de l’eau pour ses chameaux. Par conséquent, elle accomplirait la tâche ardue d’abreuver les dix chameaux, toute seule!

Quand Rivka passa cette épreuve avec succès, Eliezer comprit qu’il avait trouvé la partenaire idéale pour Its’hak [3].

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« Merci toute l’équipe de Torah-Box !

Vous faites tous ensemble un travail formidable de pionniers dans un temps si triste marqué par des outils technologiques qui rendent les choses si fades. Vous m’apportez une émouna authentique et vivante en Hachem !

Un immense MERCI pour toute cette lumière que vous faites descendre au quotidien avec ces chiourim et histoires quotidiennes.

Témoignage de Ilana (Allemagne)

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Découvrez ce nouvel extrait vidéo d’un cours du Tsadik, Rav Yochiahou Pinto, sur la joie et la confiance en D.ieu… comme il explique :

La vie de l’homme peut, en un instant, changer d’un extrême à l’autre. En effet, nul n’a de garantie en ce qui concerne la santé, tout peut s’écrouler en un instant. De même, l’homme peut perdre à tout moment sa parnassa et voir disparaître ce pour quoi il a travaillé et s’est battu pendant des années, puis se retrouver sans rien. A la maison aussi, tout semble tranquille et d’un coup, un mauvais esprit pénètre dans un des enfants. La situation se renverse alors entièrement. Combien de bonnes familles ont vu un enfant changer de manière soudaine et tout se transformer !

L’homme n’a aucune garantie dans la vie. La chose la moins sure, c’est la vie. C’est pourquoi, l’on doit constamment se renforcer et se construire. Nul ne sait ce qui arrivera l’instant suivant. L’on doit se préparer à l’inconnu et être fort et confiant en D. Il faut se construire afin de pouvoir faire face à toutes les périodes et à tous les événements.

L’homme doit toujours agir avec une grande joie. Ce qu’il fait, il doit le faire de tout son cœur, dans la joie. Lorsqu’il n’agit pas avec joie, il perd tout ce qu’il possède.

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Hommage à Maran, Rav Ovadia Yossef (par le Rav Szmerla)
Monde de la Torah – 22 Octobre 2013

Hesped prononcé par le Dayan de Strasbourg, Rav Michaël Szmerla, le 13 Octobre 2013 à la Synagogue Rambam de Strasbourg.

“Rav ‘Ovadia Yossef zatsal était un véritable Séfer Torah vivant.

En effet, certains Guédolim sont spécialisés dans le Talmud, d’autres dans les Décisionnaires ou dans la Kabbale, d’autres encore dans la diffusion de la Thora ou même dans la direction de Communautés. Rav ‘Ovadia Yossef zatsal était tellement grand qu’il assumait seul toutes ces fonctions, pour lesquelles il aurait fallu réunir des dizaines de Rabbanim…

Prenez son œuvre maîtresse, le Séfer Yabi’a Omer : dans chaque responsa, vous trouverez des centaines de références ! Il avait une connaissance de la Torah incroyable, du jamais vu depuis des dizaines d’années !

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Nouvelle jolie musique du compositeur Yonathan Razel, auteur du fameux chant “Véhi Chéamda”, qu’il a cette fois intitulé “Katoneti” (je suis peu digne… de toutes les faveurs).

– Accès Vidéo : Yonathan Razel chante ‘Katonti’ –

Paroles :Je suis peu digne de toutes les faveurs
Et de toute la fidélité
Que tu as témoignées à ton serviteur

Moi qui, avec mon bâton, avais passé ce Jourdain
Et qui à présent possède deux légions.

Sauve moi, de grâce
Sauve moi, de grâce
Sauve moi, de grâce

Car grande est ta bonté pour moi
Tu as sauvé mon âme du gouffre profond.

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Hesped (oraison funèbre) de notre maître et guide Rav Ovadia Yossef, par le Rav Yihya Teboul, quelques heures après la dramatique nouvelle du décès de ‘Maran’, filmé par M. Daniel Zekri.

– Pour parler du Rav Ovadia, il faudrait être Rav Ovadia…
– Un savoir sans bornes dans tous les domaines de la Torah sans exception
– “Malheur au monde qui a perdu son dirigeant, son capitaine”
– Nous sommes désormais dans un “Monde sans Rav Ovadia”
– Accès Vidéo : Hesped prononcé par le Rav Teboul –
Par le Rav Yehya Teboul, Av Beit-Din de Lyon et sa région.

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Vous vous êtes rencontrés et vous pensez que c’est  le bon futur époux(se), mais vous préférez mijoter ensemble avant, ou bien d’abord construire une carrière et alors seulement  vous épousez ?

Voici 8 raisons de se marier et de ne pas attendre.

1. Le manque d’expérience, justement !

Lorsque vous êtes jeunes et que chacun d’entre vous arrive avec son manque d’expérience dans la vie, c’est justement pour vous l’opportunité de vous développer en tant que couple, bien plus que des gens qui se marient à un âge tardif ; en effet, à ces âges, chaque conjoint est déjà un « dur à cuire », une personne indépendante, avec un caractère construit et difficile à changer, et une difficulté générale à s’adapter.
2. Et alors s’il n’est pas le prince en cheval blanc ?

Vous avez connu quelqu’un et vous vous entendez bien, il est super et a de bons traits de caractère… Mais il y a une petite voix en vous qui murmure : « Pourquoi se marier jeune ? Il vaut mieux continuer à chercher, c’est sûr qu’il y a des prétendants plus adéquats ! » De toute façon, des princes, ou des hommes parfaits, il n’y en a que dans les contes de fées – alors si vous avez trouvé un prétendant convenable, pourquoi perdre du temps ? Il est évident que le but n’est pas de se marier avec le premier venu, mais si vous avez trouvé en lui les qualités les plus importantes pour vous, ce serait dommage de le laisser partir.

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PhoTorah de la semaine : 16 ‘Hechvan 5774
PhoTorah – 20 Octobre 2013

” Les épreuves du repentant “

Celui qui fait Téchouva doit savoir que dès lors que les épreuves l’atteignent, c’est un message du Ciel que sa démarche a été agréée. En effet, le Talmud (Yoma 87b) affirme qu’il faut endurer des épreuves afin d’expier les transgressions passibles deKaret et exécutions par le Beth Din.

Le Ba’al Téchouva doit donc traverser deux étapes, la première étant de revenir versHachem de tout son cœur, en particulier le jour de Kippour. Mais ce n’est qu’une première étape, car sa Téchouva se trouve en quelque sorte « en attente », elle n’est pas complète.

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Avraham Avinou n’est pas chez lui lorsqu’il apprend que sa femme, Sarah Iménou, est décédée. Il rentre aussitôt de son voyage et s’affaire à l’enterrer.

La Torah dit qu’Avraham Avinou fit des oraisons funèbres sur son épouse et la pleura. Il raconta à ses connaissances l’immense piété de la défunte et encouragea les auditeurs à suivre les pas de cette tsadekette. En effet, Sarah Iménou avait utilisé toute sa vie pour faire des Mitsvot et s’approcher d’Hachem.

Le mot « Vélivkota » qui nous indique qu’Avraham Avinou a pleuré Sarah est écrit avec un « Kaf » (la lettre K) en petit. Nos sages apprennent d’ici qu’Avraham Avinou n’a pas beaucoup pleuré Sarah, mais juste un petit peu.

Notre maître, Rav Ovadia Yossef zatsal, s’interroge sur la raison de ce comportement. En effet, comment est-ce concevable qu’Avraham Avinou ne pleure pas beaucoup sa femme, après tout l’amour qui les attachait. Comment comprendre qu’avec tout la reconnaissance qu’il lui devait, il n’a pas beaucoup pleuré sa perte !

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Elichaï habite dans une maison voisine de la mienne. C’est un excellent garçon qui a quelques années de moins que moi. Pour arrondir ses fins de mois, il travaille avec de jeunes immigrants d’Ethiopie dans le cadre d’une préparation militaire.

Il y a environ un mois, Elichaï fut mobilisé pour une période de réserve d’une semaine à l’armée, aux confins d’un été qui n’en finissait pas… A la fin de la semaine, sur le chemin du retour, monta dans son bus un juif d’un certain âge et de noble apparence, vêtu d’une redingote de juge et coiffé d’un chapeau noir. Le bus était bondé ; cependant à côté d’Elichaï, une place était libre. Le juif s’y installa donc et entama immédiatement avec Elichaï une discussion sur le thème de la paracha de la semaine. De là, ils dévièrent sur le Daf Hayomi ainsi que sur des sujets de Halakha.

Après quelques minutes, cet imposant personnage lui dit : « Le mois prochain, je prends ma retraite anticipée du tribunal rabbinique où j’officie en tant que juge depuis 25 ans déjà. Mais sache que je n’ai pas toujours ressemblé à cela. Ces habits rabbiniques, cette barbe, ce chapeau – cela ne vient pas de chez moi », dit-il avec un triste sourire. « Mes parents étaient des rescapés de la Shoa. Ils n’avaient pas les forces morales de me donner l’attention dont j’avais besoin. J’errais dans les rues, et très rapidement frôlai la délinquance, alors que je n’avais même pas encore atteint l’âge de la Bar-Mitsva. »

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Hesped (oraison funèbre) de notre maître et guide Rav Ovadia Yossef, par leRav Freddy Elbaze, qui conte les différentes révolutions et apports fondamentaux qu’a apporté ‘Maran’ à notre génération, de façon claire et précise.

– La clarté incroyable des écrits du Rav Ovadia
– L’unanimité sur sa grandeur, de la part des Guedolei Hador de la génération précédente
– Et les Sefaradim ont commencé à manger ‘Halak beit yossef…
– Les problèmes de société et halakha les plus épineux étaient résolus par le Rav Ovadia Yossef
– Respect du Chabbath, Sortie du Chabbath selon Rabbénou Tam, les 2 paires de Téfilines,…
– Accès Vidéo : Les révolutions de Maran haRav Ovadia –
Par le Rav Freddy Elbaze, rabbin de la communauté “Ohel Mordehai” dans le 15ème arrondissement de Paris.

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Vision and Valor
An Illustrated History of the Talmud

“The Talmud is a book of godly personalities and deep insight into the human condition and the world. It is a book of love , of compassion, of striving spirituality and also of withering candor.” Rabbi Berel Wein

The history of the Jewish people is inextricably bound to one book – the Talmud, and especially the Babylonian Talmud. Composed over three and a half centuries , with hundreds of great scholars contributing to its contents and direction, this book has shaped traditional Jewish life until today. One cannot understand the values, beliefs and lifestyles of Jews past and present, except through the prism of Talmudic insight and lore. This book details in fascinating fashion how the Talmud was written; who its authors were and what types of lives they led and that ancient Jewish society looked like. This book is not an encyclopedia; rather it is a narrative about people, their humaneness, devotion to scholarship and their triumphs and disappointments.

The book allows the reader a glimpse into a long gone world that somehow still survives and is vital today, millennia later. In so doing, it helps reveal the miracle of Jewish survival and accomplishment in terribly adverse situations throughout the ages. For lay person and scholar alike, this book will be a vital source of information, perspective and even inspiration. It shows that the book that made and sustained the people of the book is the Talmud. Beautifully illustrated and clearly written, this book will be a necessary and welcome addition to anyone’s library – for those interested in knowing the secret of Judaism and its influence on humankind.

This handsome, full color, large format gift book, ‘Vision and Valor,’ is an illustrated history of the Talmud and its creators, the Amoraim of the Land of Israel and Babylonia.
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Cheshvan 20, 5774 · October 24, 2013
Chayei Sarah

The Life of Sarah

The central theme of each Torah portion is indicated by its name.1 The name of this week’s portion, Chayei Sarah, the “Life of Sarah,” seems to defy this rule. The entire portion speaks of events that transpired after Sarah’s demise, a theme in stark contrast to the “life of Sarah.”

The opening section of Chayei Sarah2 relates how Avraham purchased a burial place for his wife; the second section3 recounts the events surrounding the marriage of Yitzchak and Rivkah — at which time “Yitzchak found consolation for the loss of his mother.”4

So too, the closing portion of Chayei Sarah5 describes how Avraham took another wife, and recounts Yishmael’s progeny — something in total opposition to Sarah, who declared, “send away this handmaiden and her child.”6 How then can we possibly say that the “life of Sarah” is the portion’s central theme?

The Gemara states:7 “Our father Ya’akov did not die — as his progeny lives on, he too lives on.” The truly timeless aspect of human existence is that which derives from living at one with G-d — He who is truly timeless and eternal. Since Ya’akov lived in this manner, his true life includes his continuing effect, even after his soul left his body.

This effect was perceived not only in his soul’s continued unity with G-d — an eternality of the soul — but more importantly, that in this world as well, he continued to live through his children — who pursued the eternal lifestyle of their father Ya’akov.8

The same is true with regard to Sarah. The quality of Sarah’s life, the true “life of Sarah,” can best be measured after her passing, by dint of the legacy she passed on to her progeny.

Avraham and Sarah differed in that Avraham fathered not only Yitzchak but also Yishmael, thus becoming not only the father of the Jewish people but also of other nations,9 while Sarah was the mother of Yitzchak exclusively, thereby connecting her specifically with the Jewish nation. Sarah was thus better able to discern the unique quality of the Jewish people, who descended solely through Yitzchak.

This dominant theme in Sarah’s life is the central motif of the portion Chayei Sarah.

Avraham buried Sarah in the Meoras HaMachpeilah, the burial place of Adam and Chavah, parents of all humanity. As such, the Meoras HaMachpeilah was seemingly connected to all of mankind, not only to the Jewish people. Nonetheless, Avraham purchased it for the exclusive use of the Jews, thereby emphasizing Sarah’s theme — the special quality of the Jewish people.

The Torah then goes on to relate that this quality was apparent even in relation to those who were of kindred spirit with Avraham: for our sages relate10 that when Avraham’s faithful student and servant, Eliezer, told Avraham of his desire that his daughter marry Yitzchak, he was told it was out of the question — Yitzchak was to marry someone from Avraham’s family.

The conclusion of the portion then informs us of an even greater dimension to this special quality found in the Jews — that they far outdistanced even Avraham’s other progeny.

After the Torah relates “Avraham married another woman whose name was Keturah,”11 and mentions the children born to them, it goes on to state:12 “Avraham gave all that he owned to Yitzchak, and, to the children of the concubine, Avraham gave gifts and sent them away.” Similarly, Yishmael’s offspring are alluded to as descending from “Hagar the Egyptian, Sarah’s slave”13 — of decidedly lesser rank than Yitzchak.

Herein lies the connection of this Torah portion to the “life of Sarah”: it stresses her life’s work — emphasizing the special quality inherent within the Jewish people.

Based on Likkutei Sichos, Vol. XV, pp. 145-150

“Entering Into the Days”

In the Torah portion Chayei Sarah, the Torah states: “Avraham was old, ba bayamim, advancing in days.”14 The Torah seems to imply that it was at this stage of Avraham’s life that he became old. However, in a statement made about Avraham and Sarah about 41 years earlier, the Torah already says15 that “Avraham and Sarah were old, ba bayamim, advancing in days.”16

The literal translation of ba bayamim is not “advancing in days,” but “entering into the days.” It thus does not so much describe the person’s age as it does his way of life. For a person’s days and the events that transpire therein have a permanent effect on the individual — he “enters” his essence and soul into everything that happens to him.

We may accordingly say that the repetition of the statement “Avraham was old, ba bayamim, advancing in days,” was not intended to highlight the Patriarch’s advanced age but the aspect of ba bayamim.

It is human nature that the older a person becomes, the less he tends to be affected by the events that swirl around him, either because he has become more mature and settled, or because he has already lived so many years that he is not so easily fazed by events; life holds fewer and fewer “surprises.”

The Torah therefore informs us that, although many years earlier, Avraham was already considered “old”, many years later, he was still ba bayamim — the events of the intervening 41 years had a profound effect on his life. He “entered” into those days. Especially so, since in this span of time, his son Yitzchak was born, and his wife Sarah died.

With this interpretation of ba bayamim, we will better understand the comment of theZohar17 on the verse “Avraham was old, ba bayamim, advancing in days,” that all of Avraham’s days were complete in his service to G-d; he did not fail to serve G-d for even one day of his life.

In light of the earlier explanation of ba bayamim, we understand that the Zohar’sinterpretation is not merely mystical, but also thoroughly grounded in the simple context of the verse: not a day in Avraham’s life passed without something meaningful happening. Rather, each day was infused with spiritual content — ba bayamim ; he “entered into” his days, engaging in the particular spiritual service necessary on any given day.

Thus, according to the simple meaning of the verse, ba bayamim relates how the events of Avraham’s life affected him — each day and event resulted in change. TheZohar , the inner aspect of the Torah, comes to inform us about the inner meaning of Avraham’s life, how Avraham had an impact on his days, not only physically but in the spiritual sense as well.

In light of this explanation, we can better understand the opening verse of the portionChayei Sarah , which states: “The life of Sarah was 100 years, and 20 years, and seven years — the years of the life of Sarah.”18

Generally, when the Torah recounts how long a person lived, the expression used19 is “His days were…” or “His years were…” Why does the Torah use here the expression “The life of Sarah was …”?

As our Sages inform us,20 the verse recounting Sarah’s days informs us that all of Sarah’s days were filled with Divine service in the best possible manner — “All her years were equally good.”21 But how can this be, when her 127 years encompassed such extremes — living in the Promised Land, and being forced to spend time in the homes of Pharaoh and Avimelech?

Nevertheless, with regard to the life of Sarah, i.e., regarding the spirituality, holiness and Divine service that truly made up her life, it can genuinely be said that they were all equally good. For Sarah’s true existence was spiritual. These true moments of her life were “all equally good.”

Based on Likkutei Sichos, Chayei Sarah 5751

FOOTNOTES
1. See Likkutei Sichos, Vol. V, p. 57ff.
2. Bereishis 23:1-20.
3. Ibid., 24:1ff.
4. Ibid., verse 67.
5. Ibid., 25:1ff.
6. Ibid., 21:10.
7. Taanis 5b.
8. See Likkutei Sichos, Vol. XV, p. 427ff.
9. See Bereishis 17:6 and commentary of Rashi; Berachos 13a; Bereishis Rabbah49:2 and conclusion of ch. 51.
10. Bereishis Rabbah 59:9.
11. Bereishis 25:1.
12. Ibid. verses 5-6.
13. Ibid. verse 12.
14. Bereishis 24:1.
15. Bereishis 18:11.
16. See Klei Yakor and Abarbenel concerning this verse in Chayei Sarah.
17. See Zohar, Vol. I, p. 129a, 221b ff., 224a. See also Torah Or, Chayei Sarah 16a,Mishpatim 79b et al. Cf. Likkutei Sichos, Vol. IV, p. 1194; Vol. XX, p. 315ff. and sources cited there.
18. Bereishis 23:1.
19. See for example, Bereishis 9:29, 25:7,17.
20. Bereishis Rabbah beginning of Chayei Sarah.
21. Rashi beginning of the Torah portion.
Chabad.org
Cheshvan 20, 5774 · October 24, 2013
Ongoing Life: The Continuing Effects of Sarah’s Influence
Chayei Sarah; Genesis 23:1-25:18

Adapted from
Likkutei Sichos, Vol. V, p. 338ff; Vol. XV, p. 145ff

What Death Cannot Kill

The reading Chayei Sarah (“The life of Sarah”) begins by telling of Sarah’s death, which features in much of the subsequent narrative. This evokes an obvious question: Why is the reading entitled “The life of Sarah”?

This question can be resolved on the basis of our Sages’ statement:1 “Yaakov our Patriarch did not die.” Although he was mourned and buried, his descendants perpetuate his spiritual heritage. And so, Yaakov is still alive.

The same can be true for any individual. It is the spiritual content of our lives, and not our physical existence, which is fundamental.2 The boundaries of mortal existence cannot contain this spiritual dimension.

This is the message hidden in the name of this Torah reading: that Sarah’s spiritual “tree” continued to bear fruit long after her physical life ended. The three main elements of the reading: the acquisition of the Cave of Machpelah, Eliezer’s mission to find a wife for Yitzchak, and Avraham’s subsequent remarriage and fathering of other children, are part of the continuing work of Sarah’s spirit.

Concentration and Focus

What constituted the essence of Sarah’s Divine service? She was Avraham’s wife. She nurtured his potential, making sure it was applied in the most beneficial manner possible.

Avraham dispensed kindness freely, granting hospitality to all wayfarers, even to those who would bow to the dust on their own feet.3 He gave generously, unconcerned whether his influence would leave a lasting impression. Sarah, by contrast, (particularly after the birth of Yitzchak) strived to focus her husband’s influence. She sought to direct it to those recipients who would give it expression in holiness.4

This pattern is reflected in Avraham’s progeny. He fathered many children. Sarah, by contrast, bore only Yitzchak. Avraham’s unbounded generosity caused him to consider even Yishmael worthy. After G-d told him of the impending birth of Yitzchak, he prayed:5“May Yishmael live before You.” Afterwards, although G-d had told Avraham that6 “I will keep My covenant with [Yitzchak] as a bond,” Avraham still loved Yishmael7 and desired to raise him in his household.

It was Sarah who demanded:8 “Drive away this maidservant and her son, for [he]… will not inherit together with my son, with Yitzchak.” Sarah understood that all the members of Avraham’s household had to be individuals whose conduct reflected Avraham’s spiritual heritage.

Eretz YisraelOur Heritage

On this basis, we can appreciate Sarah’s influence on the events described in our Torah reading. Avraham had already been promised Eretz Yisrael, but that promise had yet to be realized. It was through the acquisition of the Cave of Machpelah obviously associated with Sarah that a part of Eretz Yisrael first became an eternal heritage for the Jewish people. For the first time, the spiritual nature of our holy land was given actual expression.

There is also a deeper dimension. Our Sages state9 that Adam and Chavah, ancestors of the entire human race, were also buried in Machpelah. Thus before Sarah’s burial, the Cave of Machpelah shared a connection with mankind as a whole. Sarah’s burial there in continuation of the drive she exhibited throughout her life established the site as the exclusive heritage of the Jewish people.

A Wife for Yitzchak

Similarly, with regard to the marriage of Yitzchak and Rivkah, it was the fact that Sarah’s spiritual virtues were reflected in Rivkah which endeared her to Yitzchak. When he saw that her candles burned from Shabbos to Shabbos, that her dough rose with a special blessing, and that a cloud of glory hovered over her tent,10 he knew his mother’s lifework hadn’t ended. It was then that “Yitzchak was consoled.”11

Moreover, the entire narrative of Eliezer’s journey and selection of Rivkah reflects Sarah’s initiative, ensuring that the wife chosen for Yitzchak would serve as an appropriate channel for the blessings of Avraham’s household. For that reason, although Eliezer was a devoted servant and a diligent disciple of Avraham, when he proposed his own daughter as a match for Yitzchak, Avraham refused.12 Yitzchak’s wife had to come from the same roots that made possible the focused spiritual purpose and kindness exemplified by Avraham and Sarah.13

Avraham’s Heir

Even the final element of the Torah reading, Avraham’s fathering of other children, shows Sarah’s influence. For although Avraham fathered these children, “he gave everything he owned to Yitzchak.”14 To these children “he gave gifts, and while he was still alive, he sent them eastward, to the eastern lands, away from his son Yitzchak.”15Responding to the continuing influence of Sarah,16 Avraham thus demonstrated that he considered Yitzchak alone his true heir.

Moreover, even Yishmael acknowledged this distinction and, at Avraham’s burial, gave Yitzchak precedence despite the fact that Yishmael was older. By conceding that it was Yitzchak who was obligated to bury Avraham, he underscored the fact that Yitzchak was the one who perpetuated Avraham’s spiritual heritage.

This was the contribution of Sarah. It was she who, when Yishmael boasted that he was the firstborn and thus deserved a double share of Avraham’s inheritance,17 made sure he understood that Yitzchak was Avraham’s sole heir.

Ongoing Influence

The name Sarah (שרה) is associated with the Hebrew word שררה, meaning “dominion.”18 For Sarah’s lifework was to show the supremacy of Avraham’s spirit, and to reveal that the purpose of his existence was to express that spirit. Her death did not end her influence. As the events in the Torah reading indicate, her “tree” continued to bear fruit; she was possessed of true life.

The deeds a person performs in life precipitate others.19 Thus the goodness with which a person endows his family and environment creates an ongoing dynamic toward good. And this dynamic continues to bear fruit after the person’s passing, helping increase the goodness and virtue in the world until the coming of the Era of the Redemption, when these forces will permeate all existence.

FOOTNOTES
1. Taanis 5a.
2. See Iggeres HaKodesh, Epistle 27. Although the Alter Rebbe’s statements apply to tzaddikim, that is because a tzaddik realizes this potential and devotes his life to these spiritual goals.
3. Rashi, Genesis 18:4.
4. See Or HaTorah, Chayei Sarah 120a ff based on Bava Basra 58a.
5. Genesis 17:18.
6. Ibid.: 19.
7. Note Rashi’s commentary to Genesis 22:2, which states that, from Avraham’s perspective, the phrase “your son, your only one whom you love” could also have referred to Yishmael.
8. Op. cit. 21:10.
9. Eruvin 53a.
10. Rashi, Genesis 24:67; Bereishis Rabbah 60:15. These three signs reflect the three mitzvos granted to women: the kindling of the Sabbath candles, the separation of challah (and by extension the entire realm of kashrus), and the observance of taharas hamishpochah (the Torah’s guidelines for marital life). SeeLikkutei Sichos, Vol. XV, p. 163ff.
11. Genesis, loc. cit.
12. Rashi, Genesis 24:39, Bereishis Rabbah 59:9.
13. Moreover, she would have to show these virtues in her conduct. This explains the sign chosen by Eliezer: acts of hospitality. This would show that the maiden would be an appropriate wife for Yitzchak, and fit to take up her role in the household of Avraham (Rashi, Genesis 24:14).
14. Genesis 25:4.
15. Ibid. :5.
16. See the gloss of the Baalei Tosafos and the Kli Yakor.
17. See Rashi, Genesis 21:10, Bereishis Rabbah 53:11.
18. See Rashi, Genesis 17:15, Berachos 13a.
19. Thus our Sages (Sanhedrin 104a) comment that when a person brings merit to others, the merit the recipients generate afterwards is also credited to him, for he is the source of this good.
Chabad.org
Cheshvan 19, 5774 · October 23, 2013
Chayei Sarah

Although this Sidra is entitled “The Life of Sarah,” it really commences with her death and with the sentence, “And the life of Sarah was 100 years and 20 years and 7 years: These were the years of the life of Sarah.” This highly repetitious wording exercised the Midrashic commentators, who gave three explanations, each emphasizing that the Torah is here praising Sarah for her perfection. The Rebbe examines these explanations, showing how each subtly stresses a different aspect of this perfection; and how, in general, righteousness lifts a person above the vicissitudes of time.

1. The First Midrash

“And the life of Sarah was 100 years and 20 years and 7 years: These were the years of the life of Sarah.”1 On this verse the Midrash2 comments:

“G-d knows the days of the perfect and their inheritance shall be for ever;”3 just as they are perfect so are their years perfect. At 20 she (Sarah) was as beautiful as at seven; at 100 she was as free from sin as at 20.”

(Another reading has it that she was as beautiful at 100 as at 20, and as sinless at 20 as at 7.)

The commentators, including Rashi, explain that the Midrash is commenting on the threefold repetition of the word “years,” where the phrase “127 years” would have sufficed. And it cites the verse “G-d knows the days of the perfect,” making play of the phrase, which could also mean “the perfect days”: Suggesting that each day in the life of the righteous is perfect in itself. And this is reinforced by the verse about Sarah, whose wording suggests that all her years were equal in their perfection.

But there are difficulties in this explanation:

(i) The expression of the Midrash is “just as they are perfect, so their years are perfect.” But if perfection here means freedom from sin, then the perfection of the person and of his days are one and the same thing. But the Midrash in using the language of comparison (“just as”) suggests they are two distinct things.

If, on the other hand, perfection denotes physical beauty, then the Midrash is surely difficult to understand for though Sarah may have been as beautiful at 100 as she was at 20, this was not true of all the intervening period, for there was a time when Sarah was “withered.”4 So at 100 she may have been perfect but her years (i.e., the period until then) were not.

(ii) The very phrase “their years are perfect?” is strange, for normally this would be taken to be related to the years themselves. But the Midrash here is unusually taking it to refer to the perfection of the person during these years.

(iii) The Midrash seems to make an unwarranted transition from the phrase “the days of the perfect” to the phrase “so their years are perfect.” Although this verse mentioning “days” is quoted in order to explain the word “years” in the verse from our Sidra, surely it would be more consistent to use the word “days” in explaining the verse discussing “the days of the perfect.”

2. The Second Midrash

After its first explanation, the Midrash adds another: “An alternative explanation is: ‘G-d knows the days of the perfect’; this refers to Sarah who was perfect in her actions. Rabbi Jochanan said: Like a perfect calf.”

At first glance there are two differences between this and the earlier comment:

(a) the first reading takes “perfect” to apply to “days” while the second applies it to people;

(b) the first understands perfection as comprising all attributes (including the purely physical trait of beauty), but the second relates it to good deeds alone.

But there are problems even in the second Midrash:

(i) Surely the second comment should add something to our understanding of the verse “G-d knows the days of the perfect.” But what, in effect, does the second comment contain that is not obvious (i.e., that only one who is perfect indeed can be considered perfect)?

(ii) What does Rabbi Jochanan’s comment “like a perfect calf” add to our understanding of what preceded it?

(iii) The Midrash, in saying of the verse from the Psalms, “this refers to Sarah” seems to be explaining that verse rather than the verse from our Sidra which it set out to elucidate.

3. The Third Midrash

After explaining the threefold repetition of the word “years” in our verse, the Midrash then comments on the apparently redundant phrase “these were the years of the life of Sarah,” and relates it to the second phrase of the verse from Psalms, “and their inheritance shall be forever.”

“Why did the Torah need to add, ‘these were the years of the life of Sarah?’ To tell us that the lives of the righteous are precious to G-d, both in this world and in the world to come.”

But this too requires explanation:

(i) It is obvious that the righteous have a share in the world to come, and even that their future life is precious to G-d. Why then did the Midrash need to tell us this, and bring a verse from the Psalms to prove it?

(ii) Granted that the future life is hinted at by the repetition “And the life of Sarah was…; these were the years of the life of Sarah” (suggesting two lives, in this world and the next); but how from this verse do we learn the additional point that the lives of the righteous in the world to come are precious to G-d?

(iii) What is the connection between the two apparently unrelated interpretations of the last phrase of the verse: The simple meaning, that it refers to Sarah’s life in this world; and the Midrashic explanation, that it speaks of her future life?

4. The Preservation of Perfection

We will understand all these points if we first consider the following: When a man finds himself in an environment detrimental to his standards, there are three ways in which he can preserve his integrity:

(i) He can strengthen himself inwardly not to be influenced by his surroundings. But this is an incomplete victory, for if he were to relax his self-control he would capitulate, thus implying a lowering of status.

(ii) He can separate himself from those around him. But again his victory is only because he has removed himself from temptation: He has not met it head-on, and is as prone as ever to be lowered.

(iii) Lastly, he can set out to influence his environment and raise it to his own level.5This is a complete triumph over one’s surroundings—the dangers have not only been avoided, they have been removed entirely.

In the same way a man can preserve himself from change in the face of sin and even physical decay. He can master the ravages of time.

Firstly by strengthening himself spiritually he can discountenance the blandishments of the material world. But here the possibility of sin remains, warded off only by constant vigilance. This is why the Midrash in speaking of Sarah says that when she was 100 she was like she was at 20—at this level there is only a resemblance, not an identity, of old age to youth.

Secondly, by living the life fired by the essence of the soul rather than by its manifest levels (i.e., by retreat from the physical), one can transcend time and its bodily effects. But this again is an impermanent state, for the body retains its predilection for materialism.

Lastly, when the perceptions of the soul permeate the body and all its actions, one’s physical nature is not suppressed but transformed, and the whole being partakes of the timelessness of the spirit in its relations with G-d. The possibility of sin does not arise.

5. The Constancy of Sarah

This is why the Midrash explains that Sarah was, at 100, like she was at 20, only after it has cited the verse from Psalms and added, “just as they are perfect so their years are perfect.” Only by perfection of a life comes that state of changelessness which characterized Sarah. And the repetition of the word “years” in the Sidra tells us that each total (100, 20 and 7) is compared to the others: At 100 Sarah was as far from the possibility of sin as she was at 20 or at 7. In other words, she had attained the highest of the three degrees of integrity.

But how can we reconcile this with the fact that she did undergo changes, and that there was a time when she lost her beauty? The word “shnotam” which means “their years” also means “their changes.”6 So the Midrash may subtly be telling us also that even “their changes were perfect.” Even though (and indeed, because) externally the righteous alter and undergo vicissitudes, these ultimately serve only to reveal their underlying constancy, as the light of their souls shines undimmed.

6. The Final Perfection

It has often been explained that the righteous “go from strength to strength”7—meaning that their life is (not merely progression within one level, but) a progression to infinitely higher levels of faithfulness. How then can it be to Sarah’s praise that all her years were equal in their excellence? Surely this implies the absence of such a degree of progress?

This is the problem that the second Midrash comes to solve. By telling us that at the point of her death Sarah achieved “perfection in her actions,” it discloses that she then reached that level of perfection and closeness to G-d that retroactively perfects all her previous actions (just as true repentance transforms the sins of the past into merits).8

The second Midrash thus goes beyond the first—for the first speaks of an attribute common to all the perfectly righteous figures of history; the second refers to Sarah alone (“this refers to Sarah”), that she transcended this level and actually transformed her earlier actions by her final repentance. And this was why Rabbi Jochanan added the analogy of the “perfect calf,” for it was by the sacrifice of a calf (the Eglah Arufah9) that atonement was retroactively made for all the Children of Israel since their exodus from Egypt.10

7. The Premature Death

But still a problem remains.

Each life has its allotted span, and that limit defines the work which that life has to seek to achieve. But Sarah died prematurely, for, as the Rabbis say, “her soul fainted away”11 when she heard the news of the binding of Isaac (through grief at the binding12 or through excessive joy13). If she did not live to complete her span and its task, how can we call her life perfect?

To answer this, the Midrash tells us, the Torah adds “these were the years of the life of Sarah,” because “the lives of the righteous are precious to G-d both in this world and the next.” In other words, the righteous who die before their time can complete their work, even in the after-life. Just as the reward for the creation of spiritual benefits is ascribed to the deceased,14 and the good acts of one’s child helps a departed parent.15

8. The Everlasting Spirit

One final difficulty persists. Time in this life is granted to us, not merely to achieve a certain amount of good works, but also so that time itself be sanctified by our actions. A day filled with Mitzvot is a day which has been made to fulfill its purpose. So even though Sarah could complete her task in other-worldly domains, this-worldly time remained unsanctified and imperfect.

This is why the verse, after mentioning the years of Sarah’s life, then continues: “These are the years of the life of Sarah,” referring, as the Midrash tells us, to her after-life. Since the Torah reckons even this as a continuation of her years, it is telling us that her sanctifying influence persisted in time even after her death. The perfect life does not end in death: It sanctifies all that comes after it.

(Source: Likkutei Sichot, Vol. V pp. 92-104)

FOOTNOTES
1. Bereishit 23:1.
2. Bereishit Rabbah, loc. cit.
3. Psalms 37:18.
4. Bereishit 18:12.
5. Since man and his environment are affected by each other, it is ultimately impossible that one should not influence the other (Cf. Rambam, Hilchot Deot, beginning of ch. 6).
6. Cf. Or Hatorah, Mikketz 338b, that the word shana—year is from the same root as shinui—change.
7. Psalms 84:8.
8. The Hebrew word for repentance, teshuvah, means “return,” for the act of repentance is a return, in life, of the soul to its Divine Source. The death of the righteous is also the return of the soul to its Source, and retroactively affects every action of their life (Tanya, Part IV, ch. 28).
9. Cf. Devarim 21:1-9.
10. Horiot, 6a; Keritut, 26a.
11. Rosh Hashana, 16b; Baba Kama, 93a.
12. Bereishit Rabbah, 58:5.
13. Riva’s commentary Sefer Hayashar.
14. Pirkei Avot, 5:8.
15. Sanhedrin, 104a.
Chabad.org
Cheshvan 19, 5774 · October 23, 2013
Chayei Sarah
Genesis 23:1-25:18

Sarah dies at age 127 and is buried in the Machpeilah Cave in Hebron, which Abraham purchases from Ephron the Hittite for 400 shekels of silver.

Abraham’s servant, Eliezer, is sent laden withgifts to Charan to find a wife for Isaac. At the village well, Eliezer asks G-d for a sign: when the maidens come to the well, he will ask for some water to drink; the woman who will offer to give his camels to drink as well, shall be the one destined for his master’s son.

Rebecca, the daughter of Abraham’s nephewBethuel, appears at the well and passes the “test”. Eliezer is invited to their home, where he repeats the story of the day’s events. Rebecca returns with Eliezer to the land of Canaan, where they encounter Isaac praying in the field. Isaac marries Rebecca, loves her, and is comforted over the loss of his mother.

Abraham takes a new wife, Keturah (Hagar) and fathers six additional sons, but Isaac is designated as his only heir. Abraham dies at age 175 and is buried beside Sarah by his two eldest sons, Isaac and Ishmael.

Chabad.org
Cheshvan 19, 5774 · October 23, 2013
Chayei Sarah Aliya Summary

General Overview: In this week’s Torah reading, Chayei Sarah, Sarah dies and Abraham purchases the Cave of Machpela as a burial plot for his wife. Abraham’s servant travels to Aram to find a wife for Isaac. Isaac marries Rebecca. Abraham dies.


First Aliyah: Sarah died at the age of 127, and her grieving husband Abraham identified a plot in the city of Hebron that he wished to procure for use as a family burial ground. This plot, a cave situated in the Machpela field, belonged to Ephron the Hittite, so Abraham approached the Hittite tribe and asked for permission to purchase the parcel of land. Originally Ephron wished to give the plot to Abraham as a gift, but after Abraham insisted on paying full price the acquisition was concluded with Abraham paying 400 premium silver coins.


Second Aliyah: Having acquired the land, Abraham buried Sarah in the Cave of Machpela. At this point, Abraham summoned his servant and charged him with the mission of finding a suitable wife for his son Isaac. Abraham had his servant swear that he would not take a wife for Isaac from the local Canaanite women. Instead, he asked him to travel to Aram, his native land, and find a wife for Isaac there.


Third Aliyah: The servant set out for his master’s homeland and evening time found him beside the city well. He prayed for success in his mission, and asked for a heavenly sign to confirm his choice of a girl for Isaac. He would ask a maiden for a drink of water, and the one who would answer: “Certainly, and I’ll also give your camels to drink as well,” would be the proper choice for Isaac. Immediately a young lady approached and in response to the servant’s request for a drink, she offered to give his camels to drink too. Upon questioning her, he discovered that she was Abraham’s great-niece, Rebecca.


Fourth Aliyah: Rebecca ran to tell her family about the man at the well, and her brother, Laban, went out, greeted the servant, and invited him to spend the night. The servant told Rebecca’s family the purpose of his mission to the city, and recounted the heavenly sign that designated Rebecca as his master’s son’s wife. Rebecca’s family agreed that the match was divinely ordained, and consented to the proposed match.


Fifth Aliyah: Rebecca’s family celebrates the engagement together with Abraham’s servant. Next morning, the servant insisted on immediately returning to his master with the maiden in hand, and after Rebecca agreed, the two set out for Canaan. Isaac married Rebecca, loved her, and finally found consolation for the loss of his mother.


Sixth Aliyah: Abraham remarried and fathered several more children. Before his death, however, Abraham gave gifts to his other children and sent them all away, and bequeathed all the rest of his possessions to Isaac. Abraham died at the age of 175, and was buried by Isaac and Ishmael in the cave of Machpela beside his wife, Sarah.


Seventh Aliyah: Ishmael’s progeny are detailed in this section. Ishmael passed away at the age of 137.

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Section WEEKLY Parasha Parashat Chayei Sarah SHIURIM & COMMENTARIES

הרב יונה מצגר – פרשת חיי שרה

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MORE COMMENTARIES

Haye Sarahsummary of the portion

Haftarah for Haye Sarahsummary of the haftarah

Honoring Parentsfrom Torah Topics for Today

Where Was Sarah?, from Hillel

Abraham’s Second Wifefrom Jewish Outreach Initiative

Rereading Hagarfrom AJWS

Isaac’s Memories of His Motherfrom JTS

Sarah’s Legacyfrom Orthodox Union

Revering Rebekahfrom CLAL

What Was Abraham Thinking?, a Kveller Momentary