Parshas Chayei Sarah- Mission Accomplished

The stories in the Torah can be studied at the age of five as well as at the age of ninety-five; however, our understanding and capacity to absorb these stories should advance as we mature. When reflecting on the way a specific story was taught in grade school, we may realize that, as we have gotten older, the events require more thorough of an explanation, which is not an indication of having been taught incorrectly, rather a sign of overall positive development. What was sufficient as a child has become insufficient as an older person. One classic example of this phenomenon is the events that contributed to the passing of Sarah Imeinu. 

The commentaries discuss the implications of the Torah’s juxtaposition of two important events. Parshas Vayeira concludes with the tenth and final test of Avraham Avinu, “akeidas Yitzchak”. Avraham is challenged to overcome his natural paternal instinct and offer his dear son Yitzchak as a korban to Hashem. Ultimately, Hashem clarifies that He just wanted to see the dedication of Avraham, and there is no need to actually slaughter Yitzchak. Hashem highlights that Avraham has shown complete dedication to Him and has fully succeeded in this final test. Parshas Chayei Sarah opens with the passing of Sarah Imeinu. At the ripe, old age of one hundred twenty-seven, Sarah passes away. The verses record how Avraham eulogizes and cries for his beloved wife, and then buries her in the Me’aras Hamachpeila. The events of the akeida and Sarah’s passing are recorded in succession to highlight a link between them. Rashi (23:2) writes that “due to the news of the akeida, that Yitzchak was to be slaughtered, and was almost not slaughtered, her soul left her and she died”. This explanation is challenging to understand. Rashi seems to interpret the trigger for Sarah’s passing as the shock factor of thinking that Yitzchak had been slaughtered. Why then does Rashi say “and was almost not slaughtered”?

There are three Midrashim that record this linkage of events, with nuanced and important distinctions. It would appear that Rashi is following the version of Pirkei d’Rabbi Eliezer in which Sama’el (Satan) is frustrated that he was unable to stop the korban of Avraham Avinu (i.e., Avraham passed the test). He visits Sarah and tells her: “Have you heard that your elderly husband took the young Yitzchak and brought him as an Olah offering, and the youth was crying and moaning that he was unable to escape?” Immediately, Sarah begins to cry out and then dies. The Sifsei Chachamim (on above Rashi)  explains that Rashi is to be understood as follows: the one delivering the news was only able to tell her that Yitzchak was going to be slaughtered, and was almost going to say that he was ultimately not slaughtered, but she had already passed away. 

This approach would imply that the shock of hearing that her son was to be slaughtered led to Sarah’s demise, but for a number of reasons this idea appears difficult. Sarah is a seasoned veteran when it comes to her family doing the extreme for the sake of Hashem. Avraham was willing to throw himself into a fire and go to war against tremendous armies. She herself was placed into uniquely dangerous situations throughout their journeys. All these events occurred without Sarah questioning them. Certainly, the thought of something bad happening to her son is more severe, but why would it trigger her passing? Furthermore, Avraham Avinu was promised that he would be buried “b’seivah tovah”, in good old age (15:15). Rashi explains that this was a guarantee that Yishmael would do teshuva in Avraham’s days, and that Eisav would only begin leading a wicked life following his passing. Indeed, Avraham dies five years before his time so as not to see Eis

av’s evil behaviors. Why would Avraham be guaranteed a passing amidst comfort and peace, and Sarah’s passing be triggered by the terrible thought of her dear son being killed? Why would Hashem want Sarah to pass away amidst such a sad, shocking reality?

There are two other Midrashim (Vayikra Rabba 20:2, Midrash Tanchuma 23) that explain this sequence of events differently. While there are nuanced differences between them, the general storyline is the same. Following the akeida, Yitzchak (or Satan appearing like Yitzchak) approaches Sarah, informs her of the events that had transpired, and states that Avraham had been about to slaughter him. Sarah becomes overwhelmed, and Yitzchak then emphasizes that without the interference of Hashem (or the Mal’ach) telling Avraham to stop, he would have been slaughtered. Sarah cries out and immediately passes away. According to this version, Sarah knew that Yitzchak was alive, as he was standing in front of her. It is interesting to note that there is an emphasis placed on the fact that she is told that, had Avraham not been stopped, he would have slaughtered Yitzchak, and that this seems to trigger her demise. Furthermore, these Midrashim emphasize an immediacy in regards to her passing. Clearly these versions do not match with the above explanation in Rashi (via Pirkei d’Rabbi Eliezer and Sifsei Chachamim), and warrant an alternative understanding of the trigger for the demise of Sarah.  

Akeidas Yitzchak is considered as the most difficult test that Avraham Avinu endured. Although this idea can be understood simplistically, in that it required Avraham to overcome his natural, paternal love for Yitzchak, the concept is even deeper. Akeidas Yitzchak presented a contradiction in the service of Avraham Avinu. His entire life had been spent fulfilling the will of Hashem, and attempting to build a legacy that would ultimately become Klal Yisrael. If Avraham was to succeed in this test and slaughter Yitzchak, there would be no living legacy to follow. However, If he was to not slaughter Yitzchak, he would leave behind an heir, but would have failed this all-important test. Essentially, it was a lose-lose situation. In an unexpected twist, Hashem said that He had seen that Avraham was entirely dedicated, as he was ready to sacrifice his son for the sake of Hashem. In doing so, Avraham did pass this test and would be able to leave behind an heir, the progenitor of the Jewish people. 

In every marriage, the shortcomings of the husband should be complemented by the strengths of the wife. This is based on the first union, where Chava was created to be Adam’s “eizer k’negdo”, his helpmate (Bereishis 2:18). Although man has many strengths, he bears weaknesses as well. The wife can then assist him in being his “helpmate”, allowing him to become a complete person and accomplish his calling in this world. This fusion is a process of development that should occur in a healthy marriage, and in the union of Avraham and Sarah this process is highlighted. The Torah records the marriage of Avraham and Sarah at the end of Parshas Noach. Only then does Hashem command Avraham to travel on his Divine mission to spread His Name to the world (at the beginning of Parshas Lech Licha). Avraham required Sarah’s support and contribution to succeed in his life’s mission. 

Yitzchak returned after the akeida and told Sarah that Avraham had taken him to perform akeidas Yitzchak. Sarah became overwhelmed, thinking that perhaps her husband had failed this test, indicating that she had been unsuccessful as his helpmate. Yitzchak then emphasized that Avraham would have slaughtered him, barring Hashem having stopped the process. With this, it became apparent that Avraham had indeed succeeded in his final test, and that Yitzchak would go on to be the continuum to build Klal Yisrael. With the final test done, and the bridge for the next generation established, Sarah understood that her job in this world had concluded. She had supported Avraham in his all-important mission, infusing him with the critical help necessary to succeed. Mission completed, she could pass away with a content and satisfied conscience.  

My friend, Avi Moreno, added a beautiful explanation to clarify the above idea. Avraham was built from the character trait of “chessed”, kindness, and Sarah was built from the character trait of “gevura”, strength or judgement. A person cannot entirely fulfill the will of Hashem with just one of these extreme characteristics; a balance of the two is required to serve Hashem in the perfect way. Sarah imbued into Avraham the middah of gevurah, allowing him to become a complete person, serving Hashem as such. The pinnacle and ultimate illustration of this perfect fusion was akeidas Yitzchak, as it required Avraham to overcome his natural middah of kindness, and utilize the exacting nature of gevurah to sacrifice Yitzchak to Hashem. He was only able to do so because of the assistance and infusion received from Sarah Imeinu. Following this act, Sarah’s job was finished. She passed away contentedly, having succeeded in her mission in this world.  

To be clear, this latter approach does not explain Rashi. He can be understood as explained above, that Sarah died from shock, thinking that her son had been slaughtered. The challenges with this understanding are laid out above. The latter approach is an altogether alternative explanation. If someone can help to explain Rashi, please let me know, and may you be blessed. 

In the merit of this Torah study, may Hashem protect all of Am Yisrael, in Eretz

Yisrael and throughout the world. Please email yshifman1@gmail.com with

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