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Parshat Chayei Sarah Sponsored by Sponsored by UMB Bank and Trust Company -- America's only Shomer Shabbat Bank
Guest Rabbi:
The Sedrah "Chaye Sarah" discusses two of the most emotional and affecting experiences in the life of every person, the traumatic incidence of death and the titillating occasion of marriage. At the outset we read about the death and internment of Sarah who was Avraham's beloved partner in life and in all his spiritual endeavors to spread the belief in HaShem. Her death caused him profound grief and sorrow. Our Sages tell us, "no one feels the death of a woman more than her husband (Sanhedrin 22b)"-especially in the case of Sarah, a truly saintly woman and eminent prophetess (Megilla 14a). Even before the Al-Mighty, the demise of a Tzaddik is considered an enormous loss, as the Midrash states: "More severe is the departure of the righteous before the Al-Mighty, than all the curses mentioned in the Torah (Midrash Rabba Eicha 1:37)." From this morbid experience of heart-rending bereavement for Avraham, which occurred immediately after the most onerous of the ten trials that he had to endure- the near sacrifice of his beloved son and spiritual heir Yitzchok- the Sedrah dwells upon the most exhilarating episode of the betrothal and marriage of Yitzchok. He married a veritably pious woman, in consonance with the traditions imbued in him by his mother Sarah. The person privileged to acquire a suitable spouse has reached the apex of happiness. Our Sages tell us, "He that lives without a wife lives without 'Simcha' - Joy- in life (Yevamoth 62b)." How great was Avraham's rejoicing with this fitting marriage for his most worthy successor! The son who will continue to transmit Avraham's spiritual teachings and traditions to future generations with the help and support of the most appropriate mate. What greater joy is there for a father than this "Nachas" - pleasure! These two episodes is this Sedrah, portraying the abyss of tragedy and the peak of happiness, are connected by a very interesting verse: "And Avraham became old and advanced in days and HaShem blessed Avraham with everything (Bereishit 24:1)." Commenting on the word for old age - "Zawkayn" - which also denotes wisdom and scholarly attainment, our Sages tell us (Yoma 28b) that Avraham was always involved with a Yeshiva and Torah study! Even in old age, he was "Zawkayn V'yosheiv B'Yeshiva" - a Torah scholar studying in a Yeshiva! What type of Yeshiva did Avraham maintain? The Rambam mentions that until the advent of Avraham, the generations were constantly developing and spreading the teachings and worship of idolatry. When Avraham was born, and at an early age perceived and comprehended the "true way" - monotheism, belief, faith and trust in HaShem- he proceeded to teach and propagate the faith to all. The Gemorah tells us (Avodah Zora 14b) that Avraham's tractate dealing with idolatry encompassed 400 chapters! This tractate he fervently taught to all who would listen. Avraham developed and sustained a Yeshiva that disseminated Torah values pertaining to faith, belief, trust and confidence in HaShem! A Yeshiva for the concepts and teachings of "Emunah" to a world steeped in idolatry. Of course, Avraham himself reached the ultimate heights of performance of all the mitzvot, the ethical and moral precepts of our holy Torah. We might call him the "first" Rosh Yeshiva and one to be truly emulated in every aspect of life. The Torah, utilizing the above mentioned verse, depicts the Torah involvement of Avraham throughout his life in connecting the two episodes of tragedy and happiness. It thus relates to us, in a symbolic fashion, the basic ingredient in the life of a Jew that enables him to weather the turbulent storms of tragedy in life and to control headiness and the propensity for self adulation and irreverence during the sublime moments of profound joy in life. Avraham was able to accept, act rationally and maintain with a level head, his ideals and goals in life in the midst of both extreme adversity and exalted joy. His strong, tenacious faith and persistent and constant adherence to ethical and moral Torah values served to properly guide and stabilize his actions in these two extraordinary moments of a person's life; it mirrored the general approach of Avraham to all the activities, occurrences and manifold vicissitudes of life. "Ma'asei Avoth Seeman L'bonim (Midrash Tanchuma Lech-Lecha 9)"- Deeds and actions of the Patriarchs are to be seen as a sign and omen to their progeny- this A life with this "Hashkofah" - outlook - at its core, will serve to truly ennoble a person and enable him to endure the many trials and tribulations in both adversity and success that are prevalent in every aspect of life.
Parshat Chaya Sara:
Looking at this week's Parsha [Bereishit Chapter 23:1-20], one notices that the Torah seemingly allocated an entire chapter of twenty sentences to describe an event that seems quite simple; the purchase, by Avraham Avinu, of the (Me'orat HaMachpela) and the adjacent field, in Chevron, from Efron the Hittite. In fact, each time the Torah refers to the Me'orat HaMachpela (the Tomb of the Patriarchs) [Bereishit 25:9-10, Bereishit 49:29-32, Bereishit 50:13] the Torah reiterates the fact that Avraham bought the field along with giving the location of the Cave in Chevron and many details of the purchase. What message is the Torah telling us in the constant repetition of the details of the purchase and location? The Torah reiterates the purchase to teach us that the Me'orat HaMachpela was bought by Avraham and rightfully belongs to his descendants as an eternal inheritance. Throughout history, wherever Jews were, they knew that the city of Chevron and the Me'orat HaMachpela was theirs and was sacred. Many Jews spent fortunes of money, often their life savings and travelled perilous journeys, just to pray there. The Rambam (Maimonides) celebrated (and directed his descendants to do the same) the 6th of Cheshvan and the 9th of Cheshvan as special days in commemoration of his visit to and prayers at the Har Habayit (the Temple Mount) and the Me'orat HaMachpela. Jews were always taught that the Me'orat HaMachpela, in Chevron, was the first piece of land in Eretz Yisroel to be purchased by a Jew. The Zohar teaches us that the Me'orat HaMachpela is the entrance to Gan Eden and that all neshomot (souls) pass through the Me'orat HaMachpela. Until a quarter of a century ago Jews were not allowed into the Me'orat HaMachpela. They, however, gathered and prayed at the seventh step leading to the entrance. The Jews of Chevron and Eretz Yisroel are saddened at their inability to pray at the Me'orat HaMachpela these last eight months. This Shabbat, as we read parshat Chaya Sara- historically knows as Shabbat Chevron- let us pray that all Jews may soon, once again, be allowed to pray at this holy site.
For additional information about the Jewish community of Chevron, please contact American Friends of the Jewish Community of Chevron at:
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Today is Tuesday, May 22, 2012
