Chayei Sarah – Haftara: Following the Will of G-d

There are twenty pesukim just on the topic of the purchase of Ma’aaras HaMachpela in Hevron. The Midrash (Bereishis Rabbah 79:7) states that there are three places in Eretz Yisrael that the nations of the world cannot lie and claim that we stole them: Me’arat HaMachpela in Hevron, Har HaBayis in Yerushalayim, and Kever Yosef in Shechem. Ironically these three specific places are the most contested locations for Jews to currently live or visit. This probably signifies that we as Jews today, have not taken proper ownership of these specific areas.

Avraham paid lots of money to bury Sarah on land in Eretz Yisrael, that G-d say already belongs to him! This is to teach us that Eretz Yisrael is only given through Yesurin/ extreme challenges in Faith. One must sacrifice our physical self for the land of Israel in order to settle in it. We must accept this “suffering/challenge” with love of G-d. Since this land is superior to all he others, it cost more to live here (Ibn Ezra).  We live here to get closer to G-d, דביקות. It is for this benefit of closeness to G-d that we encounter hardships here. In the end G-d blessed Avraham will all that is necessary (24:1) וה’ ברך את אברהם בכל.

There are several explanations of Avraham being blessed with “everything” בכל. Rashi writes that this word is Gematria of “son” בן; alluding to the birth of Yitzchak. In order to get merit from the Avos זכות אבות we mention these three words of blessing in Birkas HaMazon that were attributed to Avraham, Yitzchak and Yakov: בכל, מכל, כל.

Avraham refers to Hashem as, “G-d of the heavens” (ב)ה’ אלוקי השמים, twice (24:2-7). Hashem is referred to as the G-d of the heavens only outside of Eretz Yisrael. This is because He chose not to let his Shechina rest in foreign lands. However, in Eretz Yisrael G-d is referred to as “G-d of The Land” (24:3) ואלוקי הארץ. The word “HaAretz” does not mean “the world”; but rather, “The Land [of Israel]. The Ramban uses this concept to explain the statement in the Talmud of why a Jew who dwells in Chutz LaAretz is like he has no G-d (Talmud Bavli Kesubos 110b). This is because the Land of Israel is the Palace of G-d the King of the Universe and the Shechina specifically dwells here always.

There are seven places in Tanach were the musical note (trop) Shalsheles is used. The note is sung for 3 seconds to emphasize the need to pause when reading this word. This is to teach us the person in the verse hesitated at that moment. Parshas Vayera (Bereishis 19:16) “and he [Lot] delayed” ויתמהמה, in order to save his money from Sedom. This Parsha (24:12) “and he [Eliezer servant of Avraham] said” ויאמר, he was asking for an impossible miracle to find a wife for Yitzchak. Eliezer wanted his daughter to marry the son of Avraham and not Rivka. However, G-d fulfilled his seemingly impossible request for a girl to offer water to his camels. Parshas VaYeshev (39:7) “Be he [Yosef] refused [to sleep with Potiphar’s wife]” וימאן; Yosef held back to instinctive desire to perform sexual immorality. For this reason he is called “Yosef HaZadik”. Parshas Vayikra (8:23) “and it [the lamb sacrifice] was slaughtered [by Aharon]” וישחט ; at this moment Moshe paused and regretted arguing with G-d by the burning bush and lettering Aharon become the Cohen Gadol.

Yishayahu (13:8) “and overcome by terror”    ונבהלו; hinting to the birth pangs and amazement of our enemies, when the day of G-d is coming.  Amos (1:2) “and he [Amos] proclaimed” ויאמר ; in the future, all the world will see G-d roar from Eretz Yisrael [Zion] and take revenge on Damascus, Gaza, Tyre, and Edom. Ezra (5:15) “and he [King Cyrus] said to him”   ויאמר לה; take these vessels and rebuild the Beis HaMikdash in Yerushalayim.

Avraham did not let Yitzchak leave Eretz Yisrael even to find a wife (Rashbam). We can learn from here that G-d ideally does not want Jews to ever לעולם leave Eretz Yisrael. This is stated in the Talmud and codified in the words of the Rambam (Mishna Torah Hilchos Melachim uMilchamot 5:10), אסור לצאת מארך ישראל לחוצה לארץ לעולם. He writes there is a leniency to leave Israel for marriage, however a true Chassid will not use this leniency. Rambam refers to the story of Machlon and Kilyon the Gedolei HaDor (sefer Rus) who had a “Heter” to leave Israel; they died in Chutz LaAretz.

This is the first time the phrase (24:26) “[Eliezer said] Blessed is Hashem” ברוך ה’, was ever used. The Zohar tells us in Sefer Shaar HaGilgulim that when Lavan blessed Eliezer using this same phrase (24:31), Eliezer changed from being cursed to being blessed. He was later reincarnated into Calev ben Yefune יפונה (the one who turned from cursed to blessed). He also turned away from the advice of the Meraglim (Gedolei HaDor) who were against Aliyah to Israel. Kalev’s father’s actual name was Kenaz (Talmud Bavli Sota 11b). Later on Eliezer tells Lavan if you don’t give me Rivka then “I will turn [VaEfne] to the right or left” ואפנה על ימין או שמאל. The name “Eliezer” is never mentioned in the parsha. He is only called the servant of Avraham. In parshas Lech Lecha (Bereishis 15:2) we see the identity of Avraham’s servant named as Eliezer.

There are 105 pesukim in the parsha.

Siman יהויד”ע  – Rav Dovid Feinstein died on Shabbis the 20^th Cheshvan (November 6, 2020); he is buried in Eretz Yisrael. It is his Divrei Torah that explains to us the Simanim on the Parshiyos.

יה יודיע  – This means “G-d makes known”. G-d made His will known though Eliezer the servant of Avraham.

Haftara – (מלכים א (א: א-לא

Sefer Melachim written by Yirmiyahu HaNavi. The Navi teaches us about reward and punishment שכר ועונש . It also reminds us from where we came and where we want to go in the era of Moshiach. We daven for the final Geula of Malchus Beis Dovid. In this Haftara Dovid HaMelech is 70 years old and Shlomo is only 12 years old.

In the parsha is says Avram was old in days and years זקן בא בימים; the same phrase is state by Melech Dovid. This tells us both were older and they made every day in their live count. They used their days productively since every day has its unique Mitzvos of Hashem. As King Dovid was getting old he placed Shlomo in charge as his successor; just as Avraham needed wife for Yitzchak in order to have a mother for the Jewish nation.

Another message is that if we do the will רצון  of Hashem, then He will fulfill our will (Mishna Avos 2:4). We see this through the stories of Eliezer and Yitzchak. This can also be seen through the difficult life of Dovid; no matter what he fulfilled the will of G-d. On his level Dovid should not have cut the garment of King Shaul to show that he could have killed him. At his level of trust in G-d ביטחון  this was disrespect to clothing. Therefore, Hashem made him cold in his last year of life to the extent he had a girl Avishag assigned to physically warm him (as a medical treatment) ; it did not work. He already had 18 wives so he could not marry Avishag and thus is was not acceptable to divorce a wife for this reason.

G-d not allow Adoniyah to steal the Kingship from Sholomo. The bad people in this story are Adoniyah, Yoav and Evyatar the Cohen.

Bat Sheva insisted that Dovid appoint Shlomo at this time as the future king. This action also demonstrated to the Nation that Dovid did not sin with BatSheva; she was his main wife who gave birth to his main son. The royal crown did not fit Adinayu’s head but it fit perfectly on the head of Shlomo. This was all proof that G-d wanted Dovid to marry Bat Sheva and G-d wanted the future king of the Jewish Nation to be Shlomo.

The Haftara ends with “may my master, King Dovid live forever” יחי אדוני המלך דוד לעולם . Today we have the song, עם ישראל חי, דוד מלך ישראל חי ויקים.