Parshat Chayei Sarah
Rabbi Simcha Freedman
Young Israel of Aventura, FL

27 Cheshvan 5760
November 6, 1999
Daf Yomi: Chagigah 2

In Midrash Rabbah on Esther we are told the story of how Rabbi Akiva attempted to rouse his drowsing students. He said to them, “How did Esther merit to reign over 127 provinces? Because thus said G-d: Let Esther the ‘daughter’ of Sarah who lived 127 years reign over 127 provinces.” Rabbi Akiva hoped to show his students that there are no coincidences in the Torah. One must be “wide awake” and vigilant to study its messages so as to harvest its precious treasures.

I was privileged to have for my first Rebbe, Rabbi Menachem Mordechai Frankel, the author of over 20 Seforim and 100 yet unpublished manuscripts. He was a teacher in the tradition of Rabbi Akiva. Here are some of his gems based on this Sedra.

1. There is a critical difference between the words pen and oolie. Both deal with a situation which presents possibilities, but where pen introduces this idea of maybe, the implication is you don’t want something to happen; the oolie, perhaps, implies you desire that result. Often pen is translated as lest or per adventure and oolie is translated as perhaps or maybe.

Eliezer, we are told by our Rabbis, wanted Isaac for a match for his daughter. When Avraham assigns him the task of journeying to Avraham’s birthplace to search for a wife for Isaac, Eliezer is conflicted. His desire is to serve Avraham faithfully but at the same time he is hoping that he might not be successful so that Avraham will have to find a wife for Isaac somewhere else. Maybe, maybe from the home of Eliezer. That is why Eliezer uses the word oolie when he says “Perhaps (oolie) the woman shall not want to follow... (Gen. 24:5).”

The distinction between oolie and pen is even more significant in the dialogue between Yaakov and Rivka as she tries to persuade her son to possibly deceive his father, Isaac. Yaakov’s hesitancy in following to his mother’s instructions can be seen in his words “Perhaps (oolie) my father will feel me... (Gen. 27:12).” Yaakov is implying that he wants to be uncovered by Yitzchok for otherwise he would have used the word pen.

2. The musical note “Shalsheles” is a wavering sound that implies uncertainty. It is found three times in Sefer Bereshies.

(A) When Lot is urged by the angels to hastily depart from Sodom we read, “Still he lingered (Vayismama) (Gen. 19:16).” This man whose whole life was dedicated to accumulating wealth would now have to abandon it all or perish. He hesitates. Chazal uses this “Shalsheles” note to bring home the message.

(B) The wife of Potifar attempts to seduce Yosef. She becomes his friend and confidant but then demands sexual favors. Yosef is tempted but this Tzaddik fleas from this temptation. But how do we know he is tempted at all? Maybe he found this woman repulsive from the start? Chazal placed the “Shalsheles” under the word “Vayema-ain” (and he refused) (Gen.39:8), to help us understand the circumstances involved.

(C) The third example of the use of “Shalsheles” is found in our Sedra. Eliezer is about to pray to HaShem but he has a problem. First of all, he does not really want to find a wife for Isaac because of personal reasons. However, he is the loyal servant of Avraham. So he will ask guidance of HaShem. But, wait, who is he, Eliezer the servant, to address a prayer, a petition, to the Holy One, Blessed Be He. Avraham, thinks Eliezer, can speak with G-d, but am I worthy? How can I have the audacity? And so he begins his prayer. Chazal show us this conflict in Eliezer by placing a “Shalsheles”  under the word “Vayomer” (and he said) (Gen. 24:12).

3. In his Sefer, “Drush V’Chidush Al HaTorah”, Rabbi Frankel comments on this small letter “kaf” in the word “ve-livkosa” (and he cried over her)(Gen.23:2). He questions the interpretation that the text implies that Avraham’s tears are diminished because Sarah had led such an exemplary life. He asks “why is the letter ‘kaf’ specifically used to convey that message?”

Rather he comes up with another, quite original explanation. In Jeremiah we read (22:10) “Weep not for the dead, neither bemoan him; but weep sore for the one that goeth away.....” On this latter phrase we are taught “to those who go away without leaving behind a worthy successor.” Thus we have already learned of the birth of Rivka (Gen. 22:23).

According to Rabbi Frankel, this insight, that Avraham’s tears are diminished because a worthy successor to Sarah is “waiting in the wings” can be inferred by the small “kaf” in “Ve-livkosa.” If we remove this “kaf” the word reads “U’levita” and regarding her daughter, namely Rebecca, a worthy daughter in Israel.

Thus, it is that Rabbi Frankel, like Rabbi Akiva, finds magnificent messages in every letter, word, note and number in the Torah. It is for their students, all of us, to vigilantly “study it again and again for everything is contained in it.”