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In Melbourne Shabbat begins Fri 5 May 2017 05:10 PM and ends Sat 6 May 2017 06:09 PM
כ"ב חשון ה' אלפים תשס"ט
Although the name of this week's parasha is Chayei Sarah, literally, "the life of Sarah," the parasha does not really concern itself with Sarah's life. In fact, the relatively brief introductory portion that deals with Sarah concerns her death at age 127, and subsequent burial in the Cave of Machpela.
Sarah's passing is followed by a detailed discussion regarding Avraham's Damascan servant Eliezer's successful efforts to find a wife for Yitzchak, and Yitzchak's marriage to Rebecca.
The final chapter of parashat Chayei Sarah, Bereshit 25, tells of Avraham's remarriage, the birth of six additional children, and the gifts that Avraham gives these children before his death. These gifts are meant to ensure that Yitzchak maintains the position of primary son, rather than Yishmael or any of Yitzchak's other six siblings.
The death and burial of Avraham are described in only four verses in Bereshit 25:7-10. But these few verses serve as a treasure trove for Midrashic amplification. In Bereshit 25:7 the Torah tells about Avraham's long life: â€œAnd these are the days of the years of Avraham's life that he lived: a hundred years, seventy years and five years. And Avraham expired and died at a good old age, old and content, and was gathered unto his people.â€� We are then told that Avraham's sons, Yitzchak and Yishmael, bury him in the Cave of Machpelah next to his beloved wife Sarah.
The commentators dwell on each nuance of the biblical description of Avraham's death. The fact that Bereshit 25:7 begins with the expression, "and these are the days of the years of Avraham's life," underscores that every single day of Avraham's life was considered important to him. The expression "ah'sher chai," that Avraham lived, appears only twice in the Bible, and in each case indicates that a person gave up years of his life--Adam gave 70 years of his life (he lived "only" 930 years instead of 1000 years) for King David who otherwise would have been stillborn, and Avraham gave up five years to spare him from seeing Esau's waywardness, since G-d could not take away Esau's free will to do evil. The fact that the length of Avraham's life, (175 years), is described with uncommon excess verbiage as "one hundred years and seventy years and five years" is seen by Rashi (Rabbi Shlomo Yitzchaki, 1040-1105, foremost commentator on the Bible) as a reflection of Avraham's exceptional righteousness, that he was as innocent and free of sin at 100 years old, as he was at five years old.
Samson Raphael Hirsch (1808-1888, the great Bible commentator and leader of German Jewry) notes that when the Bible states Avraham's age, the numbers 100 and 75 are followed by the Hebrew word, "shana,"--year, in the singular, rather than the plural, "years." Only after the number 5, does the Torah use the plural form, "years." Hirsch gleans from this that people who are blessed with abundance, are often dismissive of the "small stuff," since they focus primarily on the larger pictureâ€“-hence the singular, "year." But, when there is little, each year becomes significant.
The actual death of Avraham is depicted in the biblical text in a unique manner (Bereshit 25:8): â€œâ€¦ and Avraham expired and died at a good old age, old and content, and was gathered to his people.â€� The text employs two expressions to describe Avraham's passing: "Va'yig'vah, va'yah'maht Avraham," and Avraham expired and died. This is the first time that the Bible uses the expression, "va'yig'vah," for an individual. The Malbim (Rabbi Meir Yehudah Leibish Malbim,1809-1879, leading Torah scholar in Germany, Romania and Russia) explains that "va'yig'vah" means that his bodily strength ebbed, and only then did Avraham's soul depart, as expressed by the word, "va'yah'maht," and he died.
From the verse in Bereshit 24:1, "And Avraham was old, well on in years," the Talmud (Baba Metziah, 87a) deduces that old age was introduced into the world for the first time with the aging and death of Avraham. The Talmud relates that because Avraham's body was firm and youthful even in old age, many thought that they were speaking to Avraham when they were actually speaking to Yitzchak, and visa versa. So Avraham prayed, and old age came into existence.
The Yalkut Me'am Loez, citing the Midrash Bereshith Rabbah 62:2, states that Avraham also introduced illness into the world and that several days before his death he was stricken with a stomach disorder, and was weakened. The purpose of illness is to weaken the body of the righteous so that they do not pass away while they are still at full strength. Upon sensing their physical weakening, the righteous realize that it is time for their soul to depart. The illness also serves to cleanse the body, enabling the deceased to appear before G-d in a completely cleansed state.
The verse states that Avraham died, "zah'kayn v'sah'vay'ah," old and content. Samson Raphael Hirsch says that this expression indicates that Avraham had attained the highest spiritual and moral state that is humanly possible. Citing the Midrash, Rabbi Hirsch says that when a righteous person dies, G-d allows that person to get a glimpse of the bliss that awaits him in the World to Come. Thus, Avraham was shown that all that he had labored for in this world, and the self-control that he had constantly exercised to fulfill G-d's will, was worthwhile, and that the reward awaiting him was very great. Our sages say (Koheleth Rabbah 1:34), that most people never die fully content, and that virtually all people desire more. Avraham, however, died fully content. Still others suggest that Avraham died content because Yishmael had repented during his father's lifetime, showing respect to his younger brother Yitzchak, as indicated in Bereshit 25:9, as Yitzchak goes before Yishmael in the burial procession.
Additionally, we are told, "va'yay'ah'sef el ah'mahv," that Avraham was gathered unto his people. The Yalkut Peninim cited by the Iturei Torah sees in this expression that Avraham's spirit became part and parcel of the Jewish people, and continues to run as a golden thread through all generations of his descendants.
The Bible describes that both Yitzchak and Yishmael buried their father in the Machpela cave. Bereshit 25:10 then reiterates the fact that this was the same field that Avraham had bought from the Hittites in order to bury Sarah, his wife. The verse concludes with the description "shah'mah koo'bar Avraham v'Sarah eesh'toh," there Avraham and his wife Sarah are buried. Eliyahu KiTov (1912-1976, one of Israel's most acclaimed religious writers) raises the question attributed to Rabbi Tanchuma: Why does the verse mention Avraham's burial first, before Sarah's burial, after all, Sarah's burial had preceded Avraham's by 38 years? Kitov cites the rabbinic sources who suggest that all those who rendered kindness to Sarah by participating in her burial, merited to live an additional 38 years and were present at Avraham's burial, underscoring the rabbinic dictum (Ethics of the Fathers 4:2), that one mitzvah leads to another.
The Midrash maintains that the elderly ancestors of Avraham, Shem and Aver, who had profoundly influenced Avraham and his family, participated in both Sarah's burial and Avraham's burial. According to tradition, it was they who saw through divine inspiration at Sarah's burial that Avraham was also to be buried in the Machpelah cave and instructed that Avraham be buried there next to his wife, Sarah.
The Midrash describes a highly impressive and moving funeral. At one point, all the great leaders of the world and kings of all nations who had gathered at the funeral elegized Avraham, declaring: "Woe to the ship that has lost its captain! Woe to the world that has lost its leader!"
The Yalkut Yehudah cited by the Iturei Torah explains that some people excel as leaders in times of crisis, others in quiet times. Avraham was an unusually effective leader, proving to be an able captain both in times of calm and in times of storm.
We see how correct the ancient leaders and kings were in mourning for Avraham, whose leadership qualities are so sorely missed today: "Woe to the ship that has lost its captain! Woe to the world that has lost its leader!"