Divrei Torah Chaye Sarah

Torah Table of Contents       

The Life They Lived

based on a ma'amar by the Rebbe Shlita in Pisgamin Kadishin, Parshas Chayei Sarah 5763

"These are the years of the life of Avraham, which he lived, one hundred and seventy-five years" [Breishis 25:7].

The words "which he lived" appear to be superfluous. Are there years of a person's life in which he doesn't live? A similar wording is found regarding Adam HaRishon [the first Man], "And all the years of Adam, which he lived, were 930 years, and he died" [Breishis 5:5]. The Rebbe Shlita offers a number of solutions to this problem.

In a simple manner, one could answer that Avraham Avinu's [our Patriarch's] life was shortened by five years so that he wouldn't witness his grandson Esav's turning to an evil life. [He passed away just before Esav sold his birthright; see Rashi, Breishis 25:30]. So the "years of his life" were actually 180, but he only lived 175 of them. Similarly, we find in regard to Adam HaRishon that, according to one opinion, he donated seventy years of his life to David HaMelech. Thus his years were 1,000, but he only lived 930 of them.

Regarding Adam HaRishon, one could add that the Creation was made "fixed in their nature and full growth" [see Rashi, 1:25], and the Midrash informs us that Adam HaRishon was created as a 20-year-old. One might therefore think that he lived only 910 years, which would be considered as 930, because he was created at an advanced age. Therefore, the verse mentions "which he lived," to indicate that he actually lived 930 years.

Avraham Avinu is referred to by our Sages as "Adam HaGadol," the Great Man. He was supposed to be the first man, but his creation was "postponed," as it were, because if he would become corrupt, there would be no one who could rectify the damage afterwards. Therefore, he was created after Adam HaRishon, so that he could rectify Adam's sin.

In light of this, the true amount of Avraham Avinu's years was the same as those of Adam HaRishon. Alternatively, they can be reckoned even from the time of Creation until his own [Avraham Avinu's] passing. The verse therefore emphasizes that the years he actually lived were only 175.

Finally, the Rebbe Shlita offers the following solution. Each person was created for a specific purpose in this world, with his own task to fulfill. Avraham Avinu's task was to rectify the sin of Adam HaRishon, as mentioned above. One could think that if one's life is only to rectify the mistakes of others, without his own independent creativity, that is not considered a "life." Therefore, our verse stresses, "which he lived," to teach you that there is no greater fulfillment in life than rectifying the mistakes of others.

Translated by Reb Yitzchak Dorfman of Yerushalaim, a Modzitzer Chasid


Top

Limited Service, Unlimited Reward

based on a ma'amar from the Imrei Aish in Alei Deshe, Parshas Chayei Sarah

"Avraham was old [zakein], well-advanced [lit., come through] in days, and Hashem blessed him with everything" [Breishis, 24:1].

For his entire lifetime, Avraham Avinu served Hashem exclusively, and with all his being. He so perfected his Avodas Hashem in his performance of the mitzvos, that his limbs hastened to do them - with or without the desire [in his mind and/or heart] to do so. However, even such spiritual holiness has its limits, for one's lifetime is measured and comes to an end. This is not so with the reward that Hashem gives in the Next World [Olam Haba] - it is infinite and unbounded by any limitation.

This idea is actually alluded to in our verse, as follows: "Avraham was zakein" - full of wisdom, mitzvos and good deeds. Nevertheless, he was "well advanced in days" - the end of his days on earth had come. But, "Hashem blessed him with everything" - the blessing and reward that comes from Hashem is infinite and unbounded - Hashem gives limitless reward to those who serve Him faithfully, as did Avraham Avinu.

Dedicated to the memory of the Imrei Aish's Rebbetzin, [the Rebbe Shlita's mother], whose yahrzeit was on 23 Cheshvan

Top

It's Not Just What You Do, But How...

based on a ma'amar in the sefer Divrei Yisrael, Parshas Chayei Sarah

"If I say to the girl, 'Tip your jug and I will drink,' and she replies, 'Drink...,' she will be the one You have indicated is for Your servant, Yitzchak" [Breishis, 24:14].

The Divrei Yisrael is truly amazed by this "test". What is the significance of providing a little bit of water - something that is freely available, and without any effort? Indeed, this would be a case of "zeh neheneh, v'zeh lo chasar - this one [the receiver] benefits, while the other [the donor] loses nothing." If anything, this test only indicates that the girl does not have the cruel middos [character traits] of those who dwell in Sedom. But how does it indicate that she is a suitable match for Yitzchak, that she is kind and fit to enter the household of Avraham Avinu? Furthermore, how does a test of chessed [bestowing kindness] relate to Yitzchak, whose midda is gevura [strength, strict justice]? Finally, asks R. Yisrael, Eliezer in his prayer, refers to "Your servant, Yitzchak." But later, when relating the story to Lavan and Besuel, he refers to him as "the son of my master." Why this change in phrasing?

The Divrei Yisrael reminds us that one of the most important aspects of fulfilling mitzvos is to do them with simcha [joy], as the verse tells us that the Jews will be severely punished "because you did not serve Hashem your G-d with simcha..." [Devarim, 28:47]. This is especially so, says the Divrei Yisrael, in doing chessed to others and in receiving and hosting guests. Whether one does much or little, the main thing is that it should be with simcha and cheshek [enthusiasm, motivation]. An example of this can be found in the Gemara [Kiddushin, 31a] which informs us that one can feed his father a sumptuous meal and be punished - for doing it begrudgingly, while another can put his father to work and be rewarded - for asking respectfully and pleasantly. This, then, was Eliezer's test - whether or not the girl would provide the water with joy and enthusiasm. The verse itself teaches this - "Ve'haya hana'arah" [literally, "and the girl"] - as our Sages say, "Ve'haya" indicates simcha. And this is indeed what happened, as it says, "and she quickly lowered her jug...to give him to drink," "she quickly emptied her jug...and ran to the well again to draw water" [Breishis, 24:18-19]. This demonstrated her diligence, enthusiasm and joy in doing this mitzva.

Our mystical tradition relates that simcha comes from sweetened gevura. [Translator's note: this can be seen in the joy which comes at the end of Yom Kippur, when strict justice is sweetened by Hashem's forgiving us.]. Thus the name Yitzchak, whose midda is gevura, means, "he will laugh." Therefore, Eliezer referred to him by name, "she will be the one You have indicated is for Your servant, Yitzchak," as if to say, by doing the mitzva with simcha - that will be the test.

However, continues R. Yisrael, only those who truly serve Hashem do mitzvos with simcha, as it says, "Serve Hashem with simcha..." [Tehillim, 100:2]. But the wicked, even if they happen to do an occasional mitzva, do it begrudgingly and with sadness, for they don't understand the joy inherent in performing mitzvos. To them, engaging in the physical - eating, drinking and the like - is what brings them joy.

Therefore, when Eliezer recounted the story to Lavan, he did not describe Rivka as a fitting match for Yitzchak, but for "my master's son." For he was aware that Lavan would not connect the chessed of his test to Yitzchak, whose midda was gevura. Even if he were to explain that the simcha of a mitzva relates to gevura [as above], he knew that Lavan, being wicked, would not appreciate or even understand this. So instead of being "caught by his words," he changed the phrasing to "my master's son," meaning that Rivka's chessed was befitting to the household of Avraham Avinu.

With the above we can also understand another difficulty. Our Sages tell us that there is no reward for mitzvos in this world [Chullin, 142a]. Since Rivka did the mitzva of gemilas chessed properly, why did Eliezer reward her immediately with the jewelry he gave her? However, with what we've learned above, this does not pose a problem. For although there is no reward for the mitzva itself, but for the simcha and enthusiasm there can be a reward, even in this world. So when Eliezer saw this great simcha in Rivka's chessed, he rewarded her for that, but the reward for the mitzva itself remained for the World to Come [Olam Haba].

Finally, a verse shortly thereafter relates that Eliezer ran towards Rivka, asking her for some water. Rashi
explains that he ran because he saw the water rising up towards her. The Divrei Yisrael asks, if that was the case that such a miracle was done for her, why did Eliezer need any more proof? Why did he go through with the entire test with the water? He concludes that we learn from this that good middos are the main proof of worthiness, not miracles.

Translated by Reb Yitzchak Dorfman of Yerushalayim, a Modzitzer Chassid

Top

"V'Hashem Bayrach Es Avraham Bakol" (24:1). In Bentching we say "May the Merciful G-d bless us and everything we have, just as our forefathers Avraham, Yitzchak and Yaakov were blessed in everything, from everything, and with everything...a perfect blessing."

How exactly does one define A perfect blessing - "Bracha Shlaymah"?

In Shmoneh Esrei we say there are three things that are Shalem, whole or perfect. They are Teshuva, Geulah and Refuah. Teshuva, is a reference to being blessed with Torah, which is Kol, everything. Torah is a reference to Yaakov who spent most of his life immersed in the study of Torah.

Geulah is being blessed from everything, Mekol. When Moshiach comes we will be redeemed from all forms of Galus. Geulah is a reference to Yitzchak. The Gemara in Pesachim talks about the feast Hashem will prepare on the day that Moshiach comes. It refers to this day as the day Hashem will do a Chesed for the descendants of Yitzchak.

Refuah is blessed with everything, Bakol. The Gemara in Bava Basra on this Pasuk tells us that Avraham had a precious stone which he wore around his neck. All those who were ill and looked at this necklace were cured. Avraham was renowned for his Chesed and Hachnosas Orchim. These two Mitzvoth are ones that you do with everything you have, all of your possessions.

What is interesting is that the words Chesed, kindness (Ches, Samach, Daled) and the word Orayach, guest (Alef, Vov, Resh, Ches) when added together equal the gematria of the word Rofeh, healer (Resh, Vov, Pey Alef). When Hashem blessed Avraham, he blessed him with the power of healing which is one of the three things Chazal tell us are a perfect blessing.

Top