The Life of Sarah

The central theme of each Torah portion is indicated by its name.[1] The name of this week's portion, Chayei Sarah, the "Life of Sarah," seems to defy this rule. The entire portion speaks of events that transpired after Sarah's demise, a theme in stark contrast to the "life of Sarah."

The opening section of Chayei Sarah[2] relates how Avraham purchased a burial place for his wife; the second section[3] recounts the events surrounding the marriage of Yitzchak and Rivkah - at which time "Yitzchak found consolation for the loss of his mother."[4]

So too, the closing portion of Chayei Sarah[5] describes how Avraham took another wife, and recounts Yishmael's progeny - something in total opposition to Sarah, who declared, "send away this handmaiden and her child."[6] How then can we possibly say that the "life of Sarah" is the portion's central theme?

The Gemara states:[7] "Our father Ya'akov did not die - as his progeny lives on, he too lives on." The truly timeless aspect of human existence is that which derives from living at one with G-d - He who is truly timeless and eternal. Since Ya'akov lived in this manner, his true life includes his continuing effect, even after his soul left his body.

This effect was perceived not only in his soul's continued unity with G-d - an eternality of the soul - but more importantly, that in this world as well, he continued to live through his children - who pursued the eternal lifestyle of their father Ya'akov.[8]

The same is true with regard to Sarah. The quality of Sarah's life, the true "life of Sarah," can best be measured after her passing, by dint of the legacy she passed on to her progeny.

Avraham and Sarah differed in that Avraham fathered not only Yitzchak but also Yishmael, thus becoming not only the father of the Jewish people but also of other nations,[9] while Sarah was the mother of Yitzchak exclusively, thereby connecting her specifically with the Jewish nation. Sarah was thus better able to discern the unique quality of the Jewish people, who descended solely through Yitzchak.

This dominant theme in Sarah's life is the central motif of the portion Chayei Sarah.

Avraham buried Sarah in the Meoras HaMachpeilah, the burial place of Adam and Chavah, parents of all humanity. As such, the Meoras HaMachpeilah was seemingly connected to all of mankind, not only to the Jewish people. Nonetheless, Avraham purchased it for the exclusive use of the Jews, thereby emphasizing Sarah's theme - the special quality of the Jewish people.

The Torah then goes on to relate that this quality was apparent even in relation to those who were of kindred spirit with Avraham: for our sages relate[10] that when Avraham's faithful student and servant, Eliezer, told Avraham of his desire that his daughter marry Yitzchak, he was told it was out of the question - Yitzchak was to marry someone from Avraham's family.

The conclusion of the portion then informs us of an even greater dimension to this special quality found in the Jews - that they far outdistanced even Avraham's other progeny.

After the Torah relates "Avraham married another woman whose name was Keturah,"[11] and mentions the children born to them, it goes on to state:[12] "Avraham gave all that he owned to Yitzchak, and, to the children of the concubine, Avraham gave gifts and sent them away." Similarly, Yishmael's offspring are alluded to as descending from "Hagar the Egyptian, Sarah's slave"[13] - of decidedly lesser rank than Yitzchak.

Herein lies the connection of this Torah portion to the "life of Sarah": it stresses her life's work - emphasizing the special quality inherent within the Jewish people.

Based on Likkutei Sichos, Vol. XV, pp. 145-150

   

Notes:

1. (Back to text) See Likkutei Sichos, Vol. V, p. 57ff.

2. (Back to text) Bereishis 23:1-20.

3. (Back to text) Ibid., 24:1ff.

4. (Back to text) Ibid., verse 67.

5. (Back to text) Ibid., 25:1ff.

6. (Back to text) Ibid., 21:10.

7. (Back to text) Taanis 5b.

8. (Back to text) See Likkutei Sichos, Vol. XV, p. 427ff.

9. (Back to text) See Bereishis 17:6 and commentary of Rashi; Berachos 13a; Bereishis Rabbah 49:2 and conclusion of ch. 51.

10. (Back to text) Bereishis Rabbah 59:9.

11. (Back to text) Bereishis 25:1.

12. (Back to text) Ibid. verses 5-6.

13. (Back to text) Ibid. verse 12.

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"Entering Into the Days"

In the Torah portion Chayei Sarah, the Torah states: "Avraham was old, ba bayamim, advancing in days."[1] The Torah seems to imply that it was at this stage of Avraham's life that he became old. However, in a statement made about Avraham and Sarah about 41 years earlier, the Torah already says[2] that "Avraham and Sarah were old, ba bayamim, advancing in days."[3]

The literal translation of ba bayamim is not "advancing in days," but "entering into the days." It thus does not so much describe the person's age as it does his way of life. For a person's days and the events that transpire therein have a permanent effect on the individual - he "enters" his essence and soul into everything that happens to him.

We may accordingly say that the repetition of the statement "Avraham was old, ba bayamim, advancing in days," was not intended to highlight the Patriarch's advanced age but the aspect of ba bayamim.

It is human nature that the older a person becomes, the less he tends to be affected by the events that swirl around him, either because he has become more mature and settled, or because he has already lived so many years that he is not so easily fazed by events; life holds fewer and fewer "surprises."

The Torah therefore informs us that, although many years earlier, Avraham was already considered "old", many years later, he was still ba bayamim - the events of the intervening 41 years had a profound effect on his life. He "entered" into those days. Especially so, since in this span of time, his son Yitzchak was born, and his wife Sarah died.

With this interpretation of ba bayamim, we will better understand the comment of the Zohar[4] on the verse "Avraham was old, ba bayamim, advancing in days," that all of Avraham's days were complete in his service to G-d; he did not fail to serve G-d for even one day of his life.

In light of the earlier explanation of ba bayamim, we understand that the Zohar's interpretation is not merely mystical, but also thoroughly grounded in the simple context of the verse: not a day in Avraham's life passed without something meaningful happening. Rather, each day was infused with spiritual content - ba bayamim; he "entered into" his days, engaging in the particular spiritual service necessary on any given day.

Thus, according to the simple meaning of the verse, ba bayamim relates how the events of Avraham's life affected him - each day and event resulted in change. The Zohar, the inner aspect of the Torah, comes to inform us about the inner meaning of Avraham's life, how Avraham had an impact on his days, not only physically but in the spiritual sense as well.

In light of this explanation, we can better understand the opening verse of the portion Chayei Sarah, which states: "The life of Sarah was 100 years, and 20 years, and seven years - the years of the life of Sarah."[5]

Generally, when the Torah recounts how long a person lived, the expression used[6] is "His days were..." or "His years were..." Why does the Torah use here the expression "The life of Sarah was ..."?

As our Sages inform us,[7] the verse recounting Sarah's days informs us that all of Sarah's days were filled with Divine service in the best possible manner - "All her years were equally good."[8] But how can this be, when her 127 years encompassed such extremes - living in the Promised Land, and being forced to spend time in the homes of Pharaoh and Avimelech?

Nevertheless, with regard to the life of Sarah, i.e., regarding the spirituality, holiness and Divine service that truly made up her life, it can genuinely be said that they were all equally good. For Sarah's true existence was spiritual. These true moments of her life were "all equally good."

Based on Likkutei Sichos, Chayei Sarah 5751

   

Notes:

1. (Back to text) Bereishis 24:1.

2. (Back to text) Bereishis 18:11.

3. (Back to text) See Klei Yakor and Abarbenel concerning this verse in Chayei Sarah.

4. (Back to text) See Zohar, Vol. I, p. 129a, 221b ff., 224a. See also Torah Or, Chayei Sarah 16a, Mishpatim 79b et al. Cf. Likkutei Sichos, Vol. IV, p. 1194; Vol. XX, p. 315ff. and sources cited there.

5. (Back to text) Bereishis 23:1.

6. (Back to text) See for example, Bereishis 9:29, 25:7,17.

7. (Back to text) Bereishis Rabbah beginning of Chayei Sarah.

8. (Back to text) Rashi beginning of the Torah portion.