This week’s Torah reading, Chayei Sarah, begins by telling of Sarah’s death, which features in much of the narrative. This evokes an obvious question: Why is the reading entitled, “The life of Sarah”?
This can be resolved through our Sages’ statement: “Yaakov our Patriarch did not die.” Although he was mourned and buried, his descendants perpetuate his spiritual heritage. And so, Yaakov is still alive.
It is the spiritual content of our lives which is fundamental. The boundaries of mortal existence cannot contain this spiritual dimension. This is the message hidden in the name of this Torah reading: that Sarah’s spiritual “tree” continued to bear fruit long after her physical life ended.
Concentration and Focus
What constituted the essence of Sarah’s Divine service? She was Avraham’s wife. She nurtured his potential, making sure it was applied in the best manner possible. Avraham dispensed kindness freely, granting hospitality to all wayfarers. Sarah, by contrast, (particularly after the birth of Yitzchak) strived to focus her husband’s influence. She sought to direct it to those who would give it expression in holiness.
This pattern is reflected in Avraham’s progeny. He fathered many children. Sarah bore only Yitzchak. Avraham’s unbounded generosity caused him to consider even Yishmael worthy. After G‑d told him of the impending birth of Yitzchak, he prayed: “May Yishmael live before You.” Afterwards, although G‑d told Avraham, “I will keep My covenant with [Yitzchak] as a bond,” Avraham still loved Yishmael and desired to raise him in his household.
It was Sarah who demanded: “Drive away this maidservant and her son, for [he]... will not inherit together with my son, with Yitzchak.” Sarah understood that the conduct of members of Avraham’s household had to reflect Avraham’s spiritual heritage.
Sarah’s Influence
Thus, we can appreciate Sarah’s influence on the events in our Torah reading. Avraham was promised Eretz Yisrael, but that promise had yet to be realized. It was through the acquisition of the Cave of Machpelah, associated with Sarah, that a part of Eretz Yisrael first became an eternal heritage for the Jewish people. For the first time, the spiritual nature of our holy land was given actual expression.
Similarly, with regard to the marriage of Yitzchak and Rivkah, it was the fact that Sarah’s spiritual virtues were reflected in Rivkah which endeared her to Yitzchak. When he saw that her candles burned from Shabbat to Shabbat, that her dough rose with a special blessing, and that a cloud of glory hovered over her tent, he knew his mother’s lifework hadn’t ended. It was then that “Yitzchak was consoled.”
Avraham’s Heir
So too, Avraham’s fathering of other children shows Sarah’s influence. Although Avraham fathered these children, “he gave everything he owned to Yitzchak.” To these children “he gave gifts, and while he was still alive, he sent them eastward, to the eastern lands, away from his son Yitzchak.” Responding to the continuing influence of Sarah, Avraham showed he saw Yitzchak as his true heir.
Even Yishmael acknowledged this. At Avraham’s burial he gave Yitzchak precedence despite the fact that Yishmael was older. By conceding it was Yitzchak who was obligated to bury Avraham, he showed that Yitzchak was the one who perpetuated Avraham’s spiritual heritage.
This was the contribution of Sarah. When Yishmael boasted that he was the firstborn and deserved a double share of Avraham’s inheritance, she made sure he understood that Yitzchak was Avraham’s sole heir.
The name Sarah is associated with the Hebrew word meaning “dominion”. For Sarah’s lifework was to show the supremacy of Avraham’s spirit, and to reveal that the purpose of his existence was to express that spirit. Her death did not end her influence. As the events in the Torah reading indicate, her “tree” continued to bear fruit; she was possessed of true life.
Based on the teachings of the Rebbe, from In the Garden of the Torah. Shabbos Table & “The Solution - Settle the Land!” printed with perm. from Sichos in English
