Divrei HaRav

Chaya Sora / חיי שרה

Chaya Sora / חיי שרה
Eliezer told Lavan and Besual that Sarah gave birth to a child "after her old age". Now the proper term would be "at her old age". Why this odd term? The answer could be that if we understand the posuk to mean that Sara already was beyond the child-bearing years and miraculously returned to her youth. If so, then she actually gave birth "after her old age". (Imrei Shefer)

At the end of the parsha it says "Yitzchok was comforted after the death of his mother". Rashi points out that he saw that the same miracles occurred with Rivka as with Sara. Now it was a few years since the passing of Sara. Initially Yitzchok felt depressed that his mother died upon hearing the news of the Akeida, which would perhaps indicate he was at fault. But now that he saw that the girl who was born exactly at the time of his mother's passing was a worthy replacement for his mother, he was comforted and understood that the sun of Sara had to set to enable the rise of Rivka's "sun".

“Do not take a wife from the daughters of Canaan amongst whom I dwell.” Why did Avrohom add the words “amongst whom I dwell”? The Klei Yakar offers the following explanation. Avrohom understood that in the final analyses neither country offered a proper atmosphere for his son Yitzchok. However, he realized that it would be much better to take a wife from a foreign land and bring her to this land. If she had grown up in this land she would continue her close relationship with family and friends and would be greatly influenced by them. If he brought her from another land she would not know the people and their customs. Also, the people of Canaan would resent the fact that they were not “good enough” for Avrohom’s family and would keep their distance. This is why Avrohom emphasized the people “amongst whom I dwell”.

“And to Rivka there was a brother and his name was Lavan”. The Chazal present a rule that when referring to tzadikim, “his name was -------“ is written, whereas concerning reshaim, “------- was his name” is written. If so, why does this rule change here regarding Lavan? The Or Hachaim answers: Although Chazal say Lavan ran to get some of the gold of Eliezer, the possuk does not mention the gold until after he ran to Eliezer. Therefore the Or Hachaim feels that, on the contrary, Lavan heard all that Rivka told her about this strange person and the strange encounter, and he ran to defend the honor of his sister. Only when he saw the jewelry and heard the entire story did he realize the truth. If so, the Torah gives him the credit he deserves during this episode and refers to him with the respect given to a tzadik, “his name was Lavan”.

The servant of Avrohom is sent on a very special mission - to acquire a wife for Yitzchok. Eliezer was, in his own rights, a tzadik, raised and nurtured by Avrohom himself. There was certainly reason for Eliezer to believe that his own daughter would be worthy of the son Avrohom. Despite this, he proceeds to carry out this task with complete faith and ‘syata d’shmaya’, and immediately sees results. The very first girl is obviously the one. The possuk describes Eliezer as being “amazed and astonished to see how quickly things have developed”. However, one could question this translation (used by most mforshim). Rashi commented already concerning the people of the house of Avrohom that they were quite comfortable with angels and miracles. If so, why the complete wonderment? It is probably for this reason that the great commentator “Onkelos” merely translates the possuk, “the man was waiting, quietly to see the fulfillment of his mission.” Eliezer’s faith was so simple and so complete that it was just a matter of time before the mission would be accomplished.



Previous Parshos

Tazria Metzora Achrei Mos Kedoshim Emor Behar Bechukosai Bamidbar Shavuos Naso Behalosicha Shilach Korach Chukas-Balak Pinchos Matos-Masei Devorim Voeschonon Ekev Reah Shoftim Ki Seitzei Ki Savo Nitzovim - Vayelech Rosh HaShana Haazinu-Yom Kippur Sukkos V'zos HaBrocha Breishis