Close To Torah

“Old age” can refer to the accumulation of wisdom and life experience or it can refer to someone being haggard and worn down. The Midrash (Tanchumah Chayei Sarah 2) explains that there are four experiences that cause one to age prematurely. They are, frustration caused by: (1) excessive fear, (2) bad children, (3) an evil wife and (4) insecurity wrought on by war. By Avraham the verse describes him as coming of age at a natural and healthy rate and being blessed with everything because he was married to Sarah who was a truly righteous woman, who respected him and encouraged him to grow in spirituality and thus he had a good life. These are the words of the Midrash. It is interesting to note that although Avraham experienced all three of the other criteria (he went to war, was put in fearful situations and had Yismael the sinner as a son), the fact that he was married to Sarah brought him comfort and blessing in this world and the next.

For Marriage

Rabbeinu Bechaya states that an old custom was to read a section from our parsha to a chosson, groom, when he was called up to the Torah on the Shabbos before his marriage. The section chosen was none other than the verses describing Avraham getting older and him finding a mate for Yitzchok. They wanted to stress to the groom the importance of marrying a wife who would be a partner and whom he would appreciate as well. Avraham spent much time making sure that Yitzchok would marry someone great and accomplished this with the selection of Rivka. Chazal tell us (Bava Basra 110a) that children often take after their mother and are often most similar to the siblings of the mother. Rabbeinu Bechaya explains that just as wine takes on the flavor of the barrel that it is made in (in fact, many bottles expressly advertise this), so too, a child formed in its mother’s womb for nine months often resembles the mother’s family more. For this reason, Avraham only wanted Yitzchok to marry someone most righteous and great.

Strange Comparison

Rabbeinu Bechaya echoes the question of the Midrash as to why after the Torah recounts the entire story of Eliezer searching for a suitable wife for Rivka does it quote Eliezer’s recap of the entire story as he gave it over to Rivka’s family? Rabbeinu Bechaya answers in a most cryptic manner by drawing a parallel to the giving of the luchos, tablets, which also occurred once and then a second time when the first ones were replaced. Rabbeinu Bechaya seems to be equating the giving of the Torah to the event of Yitzchok’s marriage. He continues with the parallel and states that just as the Torah itself contains laws throughout the first four our of the Five Books and then contains Sefer Devarim, the fifth book, which is the recounting of the laws of the Torah via the faithful servant Moshe Rabbeinu, so too here. The Torah contains the story of Eliezer’s search for Rivka and then contains a total repeat and review of the details by the faithful servant Eliezer. What does this mean?

Torah Home

When a couple celebrates their marriage we bless them with the Jewish blessing that they should build together a “bayis neeman, faithful home.” Often stress is put on the importance of the home being a place of neeman, trust, commitment and security. This is certainly most appropriate for a healthy marriage. Focus should equally be given to the word bayis, house as well. The Torah home is the place of the embodiment of Torah and mitzvos and service of Hashem. There is no more powerful place for children to learn how to serve Hashem with love and joy than in their home environment. This is the pride, joy and goal of the Jewish home.

It is exactly for this reason that the Torah compares Yitzchok’s marriage to the giving of the Torah. Yitzchok was the first of the Patriarchs to be born into a Torah home (of Avraham and Sarah). He prepared himself to continue that charge by offering his life to Hashem at the akaida, binding of Issac, and by learning Torah in the academy of Shem and Ever. He was set up to continue the Torah home that his parents had modeled. There is nothing more powerful, significant and beautiful than what the couple set out to accomplish as they built the Jewish nation.

Eliezer, the servant of Avraham, was sent to find a wife for Yitzchok. Avraham went over all of the criteria and specifications with him, had him swear that he would do the job properly, and sent him on his way. Eliezer and his entourage went to Aram Naharayim, Avraham’s birthplace, and began the search. He davened hard that Hashem should guide him and suddenly he met Rivka who was coming to the well. She was a prominent young lady and showed herself to be filled with kindness as she drew water for all of the men and their camels. Eliezer saw and recognized her greatness and told her about Yitzchok. She agreed to marry him and they went to talk with her family as well.

The servant went and met with Lavan and Besuel. They were happy to see Rivka marry such a rich and famous person. In the course of Eliezer’s recounting of the story, he went through many of the details about his appointment by Avraham as the messenger to find a wife for Yitzchok. Chazal (Beraishis Rabbah 60:8) make a perplexing statement. “Rav Acha says that the idle story-telling of the servant (Eliezer) of the Avos is greater than the Torah laws given to the sons, for the Torah elaborates and writes all of the details that Eliezer recounted to Rivka’s family while some Torah laws are learned from minimal scriptural hints.” What does this mean and why is Eliezer’s speech so precious?

Another question is that in Eliezer’s recounting he says that he asked Avraham what do do if (“Uli,” perhaps, see Berieshis 24:39) the girl would not want to come back home with him. Avraham said that he would then be exempt from his mission. The word used is אלי, perhaps, which Rashi points out is missing a Vav and thus can be pronounced as “Aily, to me.” Eliezer had a daughter whom he wished for Yitzchok, but Avraham refused explaining that it was not an appropriate match. Why is this only hinted to here when Eliezer was recounting the mission details to Rivka’s family. Earlier in the Parsha when the mission began, the Torah tells us about Eliezer’s question but spells the word as אולי, perhaps, omitting the hint (because it contains a Vav) about his wish to marry off his daughter?

Rabbi Eliyahu Dessler zt”l (1892-1953) explains that it was only after Eliezer found Rivka and saw how fitting she was for Yitzchok and how his daughter was not an option did he recognize that he had really been biased and was only motivated to ask the question of “perhaps” in the first place with his daughter in mind. Now Eliezer recognized that he had almost let himself sabotage the mission because of his own passions. Thus, it is hinted here at his time of deep inner truth and recognition. I add to this that the only way that he was able to overcome the bias was with powerful prayer and his connection to Hashem when he asked to be guided to the right one.

The beauty referred to in the Midrash concerning the repetition of Eliezer’s story is that he showed himself to be a true student of Avraham. He was striving to do what is right and to get in touch with himself. The entire purpose of the Torah is not simply laws and limitations. Hashem wants us to learn how to be free of the biases and shackles of the Yetzer Harah and to achieve autonomy (Avos 6:2). It is no surprise that Chazal say that after this mission Eliezer was freed from being a servant. He had demonstrated deep self-control, contemplation and self-mastery, he was no longer a slave. This lesson is one of the most precious of all of the Torah and is therefore more prominent than other scriptural laws. The sections of the Torah which discuss the Avos are meant to teach us how to live our lives and to gain spiritual sensitivity. The Avos teach us to be in touch with our deep inner world and to seek out closeness with Hashem as we deeply yearn in our hearts.

In Perek 24: 22-23 the pesukim discuss something very interesting. Eliezer was sent to find a wife for Yitzchok. After Rivkah performed kindness with him, he placed jewelry upon her, and afterward he asked her who her father was, in order to insure that she was from the family of Avraham. That does seem a bit out of order doesn’t it? He should have first asked her who she was. What if after giving her the jewelry it became known that this isn’t the girl he is looking for? Why did he choose to go about it in this way?

Rashi explains that he was sure that in the merit of his master Avraham, his mission would be successful. That is an interesting assumption. Why would Hashem make his mission successful? It was because he was going to do the right thing with the correct intentions. At first when Avraham asked him to find a wife for his son he wanted his own daughter to marry Yitzchok. Amidst strong feeling, he surrendered his own will to the wishes of his master. He was working for the fathers of Klal Yisroel, and Chazal stress the importance of listening to a talmid chacham. He was putting into practice what he had been taught, following the teachings of the Torah without putting his own personal thoughts and feelings into the equation.

There are many times in our lives that it is necessary to take certain actions, even though we may not want to do so. There is a higher power above us that directs the world, and has specified how he wants us to utilize our time here. A person might ask: Why should I go and listen to him when I am doing just fine with my own approach?

There was once a person that bought a sports car. After a few hundred miles of travel, the check oil engine light went on. He pulled into the nearest gas station to check out what the problem was. The attendant informed him that he needs to add more oil. The car owner, who knew nothing about cars and oil, asked the attendant which oil he needed, as there were many to choose from. He replied “Usually sports cars take synthetic oil”. Another customer overheard the conversation and asked the sports car owner “Why don’t you just check the manual in your glove compartment?” He thought to himself, “great idea!” As he went over and opened up to the section about oil, he noticed big bold letters stating:”Do not use synthetic oil, it will destroy the car”! The sports car owner said to himself, “they are probably trying to trick me, in order to ruin my car, I won’t listen to them, I’ll use synthetic because that’s the best! (Heard from R Z.Wallerstein)

What would you say about such a person? He sounds a bit illogical, and in a short period of time, his engine will burn out, and his fancy car will become food for the junkyard. The manual is there for a reason; to guide the owner on how to use the product, if the instructions are not followed then the car will be ruined.

The same goes for our use in this world. Hashem gave instructions on how to use it. The instructions are the Torah. If we follow the instructions we only stand to gain. It will give us clarity in our lives; it will help us on the path of life. Whenever we go through a struggle, we will never be alone, because someone that follows the Torah is in the hands of Hashem, and is considered one of his loved ones. When a person chooses the right way, he has a special help from heaven, and all his missions will be met with success. Eliezer was doing the right thing. That is why he was able to give Rivkah the jewelry and then ask who she was afterward. He had the merit of Avraham and that of his own humbleness. If we too act in this mindset, we will also have the same success, and we will have happiness and serenity in our lives, because we will know that we have chosen the right path.

Eliezer And His 20/20 Vision

• by Rabbi Shmuel Brazil

Eliezer the servant of Avraham Avinu and the messenger to acquire the shidduch for Yitzchak relates his miraculous journey in how he came to Besual and Lavan. “I came today to the well” [24,42]. Rashi quotes the Chazal today I left and today I arrived. From here we learned that the earth jumped for him shortening his travel distance. What is the significance of this “fast lane” travel especially as it relates to the shidduch that he was seeking?

 Our Chazal tells us that Eliezer was tremendously tested on this mission. He had what he considered a very suitable daughter for the shidduch of the next Gadol Hador. After all he was known as Damesek Eliezer which signified that he was the exclusive interpreter and amplifier of his Rebbi’s Torahs. He was an incredibly trusted servant to his master for Avraham signed over to him all his wealth to be the guardian for Yitzchak. His merits were bountiful for it was him alone that Avraham took along to battle the four mighty kings. So what could be wrong for Yitzchak to marry his daughter and have him as an illustrious shver? This underlying self interest could have easily misguided his mission to unconsciously manipulate it to doom and failure. However, Eliezer nevertheless overcame his personal ego and desires and made every possible super human effort to ensure his mission would be successful as his master requested. What could have easily become for Eliezer an almost insurmountable challenge of clouded and blurred vision of purpose, was diverted to evolve into a clear and unobstructed vision without any compromise or opaqueness.

 To this personal victory over his inclination, Eliezer proudly proclaims I came today to the well. Ayin also means an eye. Eliezer was stating that by removing all self prejudice and personal motives from his mission he arrived at “the eye” the clarity of vision, the truth the whole truth and nothing but the truth. He further adds on by saying I went out today and I came in today. In the deeper meaning, with this statement Eliezer reveals how he was able to subdue his natural self interests and place his master’s over his own personal agenda. Our Chazal say in Avos three things take a person out of this world jealousy, lust, and honor. Eliezer made a profound introspection on himself that perhaps these three fundamental shortcomings are distorting his clear vision of his mission. For all three have to do with the eye. Lust is brought about through the eye as Chazal state on the passuk lo sasuru acharei levavchem veacharei eineichem that the eyes see and the heart desires. Jealousy also is aroused by seeing someone else’s benefits whether it be physical material or even spiritual. The Maharal writes that the malaise of a tzar ayin, the individual who possesses a “narrow eye”, is that he is very stingy with granting kovod to others. For the source of desiring to receive and to give kovid is all in the eye, how he wants others to perceive him and also how he looks at others if they are deserving of his kovid to them.

 All of these three are effected by the eye which is the spy for the ever hungry “I”. If they not corrected and set straight they can take a person out of this world. In a simplistic understanding this means that all three stem from gaavah haughtiness the feeling that one “deserves” better than his present situation and that what he desires is “coming to him”. Concerning gaavah our Chazal give us the insight that Hashem declares Me and the baal gaavah cannot dwell in the same world. Therefore, one who has anyone of these middos that follows the distortion of the eye and whose origin is in gaavah is considered as if he went out of the world – meaning the world in which Hashem dwells in. His I has removed him from Hashem’s presence.

 Eliezer in his righteousness treated himself after a deep self analysis, as if he was truly affected with all three maladies of these middos to the point where they took him out of this world. He therefore immediately did teshuva and perfected all of them by nullifying his I and ego and brought himself back into this world with a corrected eye. This is alluded to in his statement I came to “the eye” by my self introspection of the three middos that take one out and in of this world. This is what he meant today I went out and today I came in. I have rid myself of any self interest. “Eved Avraham anochi” my entire anochi – I, is of the essence of eved Avraham and void of any interest of my own.

 Twenty twenty vision is the perfect vision. The lashon hakodash of twenty is esrim which is gematria karais – the punishment of being cut off from Hashem. Karais commences only from twenty years old gematria esrim. But esrim also spells keser which means crown. Perfect vision means that one sees that Hashem is the king of kings 20/20, it is His world He sustains it at every millisecond and our I has to be nullified to fulfill His will alone. 20/20 vision means that one recognizes that the blueprint of the world was the Torah which is all contained in the fundamental Ten Commandments which contains keser [620] amount of words. The perfect vision is the Torah vision and that nature must fit into the Torah and not vice versa.

 Testimony to his success of his personal victory over his middos was demonstrated by the “fast lane” of his journey. The mefarshim explain the passuk Hashamayim shamayim lahashem vehaaretz naasan livnai adam as follows: Hashem made the heavens heaven [spiritual], and the earth He gave to man to make into shamayim [spiritual]. The mission of man is to transform this earth into shamayim. The Medrash explains that the shamayim symbolizes the head and intellect of man while the aretz symbolizes the heart the middos and emotions. The purpose of man is to negate his heart to his head, subjugate his emotions and middos to his intellect. Eliezer was called an “eved maskil” one who successfully accomplished this feat as evidenced by ensuring a successful mission for the shidduch of Yitzchak. When one elevates earth to heaven then his earth that he walks on takes on a spiritual quality. The earth earned its name eretz from the word ratz which means to hurry and run, for it ran to fulfill the wish of its creator. When man negates his earth to his heaven, it then brings out the spiritual quality of the earth which is to hurry and to quicken hence to shorten the distance of normal travel. Eliezer’s introspection of “today I left the world and today I came back” into the world merited him the shortening of his journey.

 If we closely at the words of the Baal Shem Tov we can see a hinting to our interpretation. He explained that the holy “name” that causes the earth to jump is found in the acronym of the first passuk of the Torah in the words es hashamayim vees haaretz the letters of אהוה These letters are the identical acronym of the words ואבוא היום אל העין I came today to the well. The difference between the two is that in Eliezer’s statement the acronym is almost completely backwards. In the light of what we explained the words of the Baal Shem Tov illuminates how Eliezer merited for the miraculous shortening of his trip? The answer is that this secret lies in one’s negating his aretz to shamayim by taking his aretz -  middos, his I and eye, and transforming them into shamayim, subjugating them to his intellect to his neshama.

Now we see how the passuk and the derashos of Chazal brought in Rashi all support this one concept of Eliezer’s personal achievements during this mission. By doing a chesbon hanefesh to ensure the success of his mission so not to allow the interference of personal gains, he went out and in this world by fixing what he considered a shortcoming in his three middos of kinah, taavah, and kovod. By doing so, he was able to arrive at “the ayin” a true unadulterated clarity of vision. His tremendous self effacement and self scrutiny for absolute truth was made evident by the miracle of his supernatural shortened travel time and distance. He was one of those who successfully brought his aretz to shamayim

 Chazal say that Eliezer is the guard standing in front of the Meoras Hamachpeila not to allow anyone to enter. This befittingly is his resting place amongst the avos hakedoshim. For Chevron is the city as it name suggests that connects the heavens and the earth. Machpaila means double for it possesses a double quality of both earth and heaven together. All the neshamos on their way to Gan Eden pass through this cave on their journey to bask in the light of the Shechinah. Eliezer with this mission earned this prestigious status during his lifetime that he merited that even after death his body could be both on earth and shamayim. 20/20 VISION!

 Gut Shabbos

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Copied with permission from http://www.zeevhatorah.org.

Rabbi Shmuel Brazil,  the Rosh HaYeshiva of Yeshivas Zeev HaTorah in Yerushalayim, and composer of “Regesh”, has been a Rebbi in Yeshiva Shor Yoshuv for over three decades, during which he has taught and shaped the lives of hundreds of talmidim. His new sefer Bishvili Nivra Haolam is now available in sefarim stores. It has over 400 pages with detailed indexes on the parshiyos, topics, and Yomim Tovim.  It’s is, as the title suggests, a handbook of incredible chizuk interwoven with derush, remez, sod and stories to guide and help each person in realizing his unique individuality and thereby complete his mission on this earth. Don’t shortchange yourself going through life without bringing out that extraordinary potential and talents that you alone possess, and that can deliver to you that special deep gratifying feeling of accomplishment in avodas Hashem and personal growth. This sefer will greatly empower you and change the way you look at yourself, the immediate people in your surroundings and the world at large. It has haskamos from Rav Jaeger, Rav Moshe Wolfson, Rav Gamliel Rabinowitz, Rav Chaim Kohen of Toldos Aron and Rav Shimon Susholtz ‘shlitas”.

He can be contacted through the Yeshiva’s website: http://www.zeevhatorah.org.

The Vilna Goan (1720- 1797) was asked where Succos is hinted to in this week’s Parsha. He replied by quoting the verse, “וה’ ברך את אברהם בכל, Hashem blessed Avraham with everything.” The three letters ofבכל  hint to the first letters of three descriptions given in the Torah to Succos (ב’סוכות תשבו שבעת ימים, כ’ל האזרח בישראל ישבו בסוכות, ל’מען ידעו דורותיכם.)  This is a famous “vort,” but what does it mean and why does it connect to Avraham?

The greatness of Succos is expressed in the Gemara Succah (21b) itself! “Even the trivial chat of Torah scholars deserves great study.” What is this all about? The Torah is filled with all of the knowledge of the entire universe. There is nothing that is not hinted to in the Torah. The Rabbis who have dedicated their lives to Torah study are heavily saturated with its wisdom and beauty. Hence, it permeates their being. People said about Rabbi Chatzkal Levenstein zt”l that if one were to look into his veins, one would see the flow of Emunah, this was his essence and life. The light comments and chatter of Torah scholars are based on their great wealth of Torah knowledge.

Torah is not meant to simply be studied, it was given to us to be carried out and applied to life. Thus, when a Torah scholar spoke, his words were seen as a reflection of his great Torah background and were deserving of fine attention.

The theme of Succos is to keep one’s inspiration alive. After going through the awe-inspiring days of Elul, Rosh Hashanah and Yom Kippur, Hashem wanted us to have a Yom Tov that would bring everything together. Succos takes our everyday eating and sleeping and shows how we can sanctify them! Succos brings meaning and application to our Torah knowledge. Just as a Succah protects from the elements, so too, it is intended to protect our spirituality from being lost. We apply the lesson of taking actions to ensure our continued inspiration at all times during life.

Avraham Aveinu started a religious revolution. He invited guests to his home and engaged them in talk about chessed and Hashem. They left uplifted and inspired. Avraham and Sarah’s message was one: make it last; keep it going. Indeed, the Midrash (Bereishis Rabbah 48:10) states that precisely because Avraham sat his guests in the shade, we merited the Mitzvah of sitting in the shade of the Succah! The theme is that of continuing the inspiration. The Vilna Goan wished to tie Succos to the entire year and to Avraham. It is most apropos that the Vilna Goan, who dedicated his life to finding meaning and spirituality in every action, passed away on a day no other than Succos (19 Tishrei – October 9, 1797). The lesson is that we can make all aspects of our lives holy and meaningful.

ויקח העבד עשרה גמלים מגמלי אדוניו… (כד:י).

“The servant took ten camels from the camels of his master (Avraham)” (24:10).

It is interesting and bizarre to note the dominance of one animal throughout the Parsha. Over and again the Torah mentions the camel! The Torah felt that it was necessary to mention the details of the mere mode of transportation eighteen times! What is going on here?

It would seem that the camel offers an important lesson for us to learn. Let us delve into this.

Avraham sent Eliezer to find a worthy wife for Yitzchok. The criteria was clear and not able to be compromised. She had to be a true Ba’alas Chessed, one who possessed a passion for performing kindness for others. In fact, that is the theme of the entire Parsha. Avraham took great care to bury Sarah with utmost respect and dignity. This is the ultimate kindness. Rivkah was chosen to be the mother of Klal Yisrael because of her kind heart and actions. She lived to do chessed for others.

There is one vital point of clarification that is necessary for us to understand. Kindness is only true and long-lasting if it stems from self-appreciation and respect. One who thinks lowly of himself and thus feels that everyone else deserves his help is not a true Ba’al Chessed. Yes, he may share his time and efforts with the world, but he is forgetting to do chessed with the most important person: himself! He is a rag and a pushover, not a Ba’al Chessed. Inevitably, he will run out of steam and will burn out and no longer be able to give to others. This is not what Hashem wants. True chessed starts with a healthy sense of self-respect and self-caring. From that spills forth genuine care, love and help to others. This way, the giver remains healthy and has much strength to share with others in need. That is true chessed.

Now for the camels. Camels are one of the most useful devises utilized for traveling long distances. Their bodies are designed for it. They use up very little water as they move and sweat minimally in order to preserve their energy and water supply. Indeed, they can transport people for days on end without stopping.

They are the ultimate “givers”. In fact, their very Hebrew name, גמל, Gamal, means “to give!” However, there is one catch. You first have to fill them up. Before your journey, you must allow them to drink and fill up their hump with an average of 26 to 40 gallons of water. They are the true Ba’al Chessed. They fill themselves up first and then dedicate all of their efforts in order to help others.

So why 18 times? I suggest that it corresponds to the 18 times that the Torah says the word “Man” before Adam was given his wife, Chavah. The Bartenura and Rashi (Avos 5:21) learn from here the source that one should marry at age 18. I connect the two occurrences of 18 and wish to learn that one should not get married until he is a true Ba’al Chessed. This is, in fact, the reason that Yitzchok and Rivkah were now united! The only thing left to explain is why the camel is a non-Kosher animal?! This I leave for you to decipher…

Thus, the camel has been shown to be very appropriate and amazingly in line with the entire theme of the Parsha. Chessed is beautiful; it starts with caring for yourself first and expands outward to the world!

It is interesting to note the title of the Parsha. Whereas the entire opening theme discusses a burial plot for the deceased Sarah, the title focuses on her life?! What is the explanation?

The Midrash (Esther Rabbah 1:8) tells us that Rebbe Akiva was lecturing one day and found his students to be dozing off. Wanting to stir their attention, he asked, “why did Queen Esther merit to rule 127 countries? It was because her great grandmother Sarah, lived 127 years”! What is the connection here?

I believe that Rebbe Akiva wished to instill in his students a powerful appreciation of utilizing every moment of life. It was only because Sarah lived her life to its fullest, that her granddaughter Esther gained that inspiration and thus merited to rule 127 countries as well.

Sarah’s death marked a completion to a life lived to its fullest. That is why the Parsha that describes her burial is given a title to reveal the essence of her life. She lived most productively.

The Gemara in Kiddushin (2b) connects and learns many laws of marriage from Avraham’s purchase of the Cave of Machpayla from Efron. Regarding marriage and regarding this purchase it states the word, “קיחה”. What do the two have to do with each other? What is the depth here?

I once heard a beautiful explanation from a friend of mine. Avraham purchased this priceless holy burial plot from Efron. Knowing its spiritual value, he was willing to pay any price for it. Efron was a money hungry greedy person who wanted all the money he could get. They worked out an astronomical price and Avraham paid it on the spot.

Now, if you were to ask either of them, who got the better end of the deal, each would say they did. Avraham would say, “to be able to buy this priceless lot is a gift to me from Hashem”! Efron would say, “this worthless lot made me amazingly rich”!

So too should be the perspective of the Bride and Groom. Each one should say,
“I’m the luckiest person in the world to have gotten you as my spouse”!

The Zohar tells us a statement of Rabbi Chiyah: “At the time of the Akeida of Yitzchak he was thirty-seven years of age. These thirty-seven years, from the birth of Yitzchak until the Akeida, the life of Sarah is precisely calculated ויהיו as the gematriah of thirty-seven years” (זח”א קכג.)

What is Rabbi Chiyah stressing by saying that the life of Sarah was Yitzchak’s life? We know of course that the rest of the pasuk describes all of the attributes that Sarah possesed and even Rabbi Chiyah is saying that this is the life of Sarah. Her entire life was to get her son to be that perfect sacrifice.

Our Rabbis generally stress the significance of her age.  Rabbi Chiyah, however, says that we learn the most about Sarah’s life through the word ויהיו, because this alludes to her dedication her Yitzchak.  Sarah dedicated her entire life to prepare Yitzchak for the Akeida.  Her existence was all about making Yitzchak into the gibor ready to sacrifice himself to Hashem.  It is no wonder then, that her passing was timed at the Akeida.  Once she fulfilled her tachlis, her purpose in this world, she was ready to move into the World to Come.  May we all have the opportunity to fulfill our tachlis in this world!

וירץ העבד לקראתה ויאמר הגמיאיני נא מעט מים מכדך (כד:יז).

“The servant ran towards her and said, ‘give me please, a little water from your jug’ (24:17).”

Avraham’s servant Eliezer was sent to find a suitable partner for Yitzchok. He arrived in Rivka’s city and devised a test by which to determine Yitzchok’s mate. He prayed to Hashem that the girl whom he would request a drink from and receive positive compliance from, giving water to him and to the camels, should be the one. Rivka arrived, and Rashi explains, that Eliezer phrased his request in the following manner: “allow me to gulp some water please.” Why did he use such a coarse expression?

The Megged Yosef says that this was part of the test! Some people prefer not to help others, but when asked nicely they may well become motivated to help out. Other people genuinely desire to help others, regardless of how their help is requested. Had Eliezer asked nicely or even not asked at all, this would not have proven how good the girl’s Middos really were, as many people have compassion on a nice stranger. The test which Eliezer employed was devised in order to examine the candidate’s true personality. He specifically made his request for water in an unrefined and somewhat impolite manner to see if never-the-less she would kindly heed to his request. Rivka indeed put aside the offense and out of her genuinely kind heart offered him to drink and then fed his camels as well. This virtue which she showed merited her to become a mother of Klal Yisrael.

Often one may be offended by the manner in which someone requests favors from him or how ungrateful the receiver is after he has received the favor. True Ba’aley Chessed, however, are not phased by this, for they rejoice at the opportunity to perform real Chessed from the depth of their heart, emulating their Creator, the Ultimate Provider of kindness.