Chabad of Northern Beverly Hills, 409 Foothill Road . Beverly Hills, CA 90210

Rabbi Yosef Shusterman 310/271-9063

PARSHAT CHAYEI SARA In chronicling the life of Avraham, we are told in the portion Chayei Sarah that "Avraham was old, well advanced in days, and G-d blessed Avraham in all things." Seemingly, "old" and "well advanced in days" are synonymous. Why does the verse repeat itself? Our Sages interpret the qualities of "old" - zakein - and "well advanced in days" - ba bayamim - in the following manner: "Old" alludes to the acquisition of knowledge, while "well advanced in days" refers to the filling of each and every day with the performance of mitzvos. "Old" and "well advanced in days" thus allude to two distinct things: "Old" relates to the superior quality of Avraham's soul, for he acquired much wisdom and insight; "well advanced in days" relates to Avraham's accomplishments with regard to the world as a whole, since the world is a composite of time and space.

This is in keeping with the general difference between Torah and mitzvos. Torah, G-d's wisdom, is both intellectual and spiritual. By acquiring this wisdom, one enhances the quality of one's soul. Mitzvos, on the other hand, are clothed in physical things, and their main purpose is not so much to enhance a person's spiritual standing as to illuminate the physical world and transform it into a dwelling fit for G-d. Thus, with regard to gaining wisdom the term "acquisition" is used, for a person acquires wisdom. With regard to performing mitzvos, however, the term "days" is used, as it indicates the effect that mitzvos have on the world at large.

Herein lies the special quality of Avraham. He was able to harmoniously combine the ability to perfect himself and the ability to perfect and elevate the world. Moreover, Avraham accomplished both in a flawless manner - he was "blessed in all things," "old" and "well advanced in days." An additional matter now becomes clear. The Gemara relates that the 2,000-year period of Torah began with Avraham, for Avraham's manner of service was such that it served as a preparation for the giving of the Torah. What aspect of Avraham's service served as a forerunner to Mattan Torah? The Midrash informs us that prior to Mattan Torah, physicality and spirituality were separate entities. The novel quality of Mattan Torah was that from then on it became possible to fuse the physical with the spiritual through the performance of Torah and mitzvos. The process of blending the sacred and the mundane began with Avraham's perfecting of his own spirituality while perfecting the spirituality of the world as a whole, to the degree that the world could attain such perfection prior to Mattan Torah.

As with all accounts in the Torah, there is a lesson here for our own spiritual service: There are individuals who constantly busy themselves with rectifying and improving the world, yet forget about their own self-improvement. Then there are others who are entirely immersed in perfecting themselves and do nothing to illuminate the world around them. Avraham's manner of service teaches that we must combine the two. Although both these aspects of service are necessary, greater emphasis is placed on illuminating and improving the world. Why? Creator and created are separated by an infinite gulf. Perfecting oneself enhances the quality and increases the joy of created beings; perfecting the world at large and fulfilling G-d's desire of transforming it into a dwelling place for Him through the performance of mitzvos causes G-d pleasure and delight. It is thus understandable that no matter how great the pleasure an accomplishment brings to created beings, it can in no way compare to the delight it brings to created beings, it can in no way compare to the delight and gladness of the Creator Himself. (From: Wellsprings, Based on Likkutei Sichos, Vol. III, pp. 773-778.)

"And Sarah lived...And Sarah died." (23:1-2) QUESTION: The parshah starts with the passing away of Sarah and her burial. Why then is the parshah called "Chayei Sarah" "the life of Sarah"  and not "mitat Sarah"  "the death of  Sarah?" ANSWER:  …The Lubavitcher Rebbe explains that the name of the parshah is not just arbitrary, but one-word description of the essence and primary concepts discussed in the parshah…."Chayei Sarah"  "the life of Sarah"  was focused on one goal and ideal, that Yitzchak should reach spiritual greatness. Our parshah discusses the life of Yitzchak, who was the realization of Sarah's spiritual dream. Though in this parshah we read of her demise and burial, through Yitzchak her ideals were fulfilled. Though physically Sarah was no longer here, she continued to live on through her son Yitzchak. In actuality "Chayei Sarah" was the righteous life of Yitzchak. (From:Vedibarta Bam by Rabbi Moshe Bogomilsky)

"I came today to the well..."( 24:42) Said Rabbi Acha: The conversations of the household servants of the fathers (i.e. the Patriarches) are more desirable than the Torah study of the children. For Eliezer's story is recounted at length twice in the Torah, while many bodies of law are conveyed with a mere allusion. - Rashi's commentary

Two authors came to Rabbi Israel of Ruzhin to request letters of approbation for their respective works. One had compiled a brilliant talmudic thesis, full of many original and insightful ideas; the other brought a book of stories from the lives of the righteous. Rabbi Israel gave precedence to the author of the book of stories and only later dealt with the talmudic work. Explained the Ruzhiner: "The Torah also begins with tales of the righteous - the book of Genesis - and only then proceeds to recount its laws and precepts. In fact, the very first mitzvah does not appear until well into the book of Exodus! "Both these authors are men of great distinction and each has presented me with a most valuable work. But one consists of the author's accomplishments in Torah, while the second is a record of G-d's accomplishments in His world..." (From: Once Upon a Chassid by Yanki Tauber)

LAWS OF LASHON HARA

It is forbidden to speak derogatorily about someone even when the subject has made it known that he does not mind if such things are said of him. As mentioned above, to speak negatively of one's fellow is shameful in itself, regardless of the subject's feelings. Speaking loshon hora is contrary to man's exalted status as the only creature who was fashioned b'tzelem Elokim, in the Divine image -- and this is not altered by the fact that one has been granted permission to speak derogatorily.

A derogatory statement is considered loshon hora even when the information is common knowledge for, as stated above, to speak negatively of one's fellow is shameful in itself. Negative information about Jews appearing in newspapers may not be repeated. Newspapers often publish articles based on hearsay and thus, one is not even permitted to believe such information if the newspaper is its only source. Even after one has verified the information, he may nevertheless not repeat it. (From: Chafetz Chaim: A Lesson a Day by Rabbi Shimon Finkelman and Rabbi Yitzchak Berkowitz)

INSIGHTS ON REDEMPTION

Abraham's purchase of the field with the Cave of Machpelah represents the beginning of the general redemption of all Jews. The commentary Pa'ane'ach Raza explains that with the 400 silver shekels that Abraham paid (Chaye Sarah 23:16), he purchased one square cubit of the Land of Israel for every one of the 600,000 root-souls of Israel. For by the estimation of "the seed of a chomer of barley at fifty silver shekels" (Vayikra 27:16), 400 silver shekels redeem exactly 600,000 square cubits. (See Eruvin 23b for the precise calculation. (From: Insights to Geula, Chabad in Cyberspace)

Chabad of Northern Beverly Hills Rabbi Yosef ShustermanHe who is slow to anger is better than a mighty man, and one who rules his spirit than one who captures a city. -King Solomon