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 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
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