וְיֵעָשׂוּ כֻלָּם אֲגֻדָּה אֶחָת לַעֲשׂוֹת רְצוֹנְךָ בְּלֵבָב שָׁלֵם
וְיֵעָשׂוּ כֻלָּם אֲגֻדָּה אֶחָת לַעֲשׂוֹת רְצוֹנְךָ בְּלֵבָב שָׁלֵם
Recently I was thinking a good deal about the fact that with so much going on in Israel, around the world and even here, in the United States, we forget to talk about LOVE. Unfortunately, we constantly worry - no wonder we are called the “anxious generation.”
The portion Hayei Sarah, the life of Sarah, reflects more on her death, and how her husband, Abraham, buys land in Canaan to bury her. In fact, Abraham’s purchase of the land, at an exorbitant price, is the first purchase of land in Canaan recorded in the Torah.
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A D’var Torah for Parashat Hayei Sarah
By Rabbi Katy Allen (’05)
Hayei Sarah –
the life of Sarah
tells of her death.
Abraham is old,
nearing his death as well,
and he says to his servant,
I will make you swear—
I, Abraham, will make you,
another human being,
swear an oath unto G!d.
On my deathbed,
I will make you promise.
What right have we
to force someone else
to promise something
in the name of G!d?
Can it really be valid?
Can it really be sound to its core?
And, it’s about finding a wife
for his son, Isaac.
Swear, Abraham says to his servant,
swear in the name of all that is sacred and holy,
that you won’t take a wife for my son
from among these Canaanites,
but that you will go back
to the land of my birth
and find him a wife there.
AND DON’T ON ANY ACCOUNT
TAKE ISAAC WITH YOU!
Why is this command,
with such vehemence,
needed at all?
After all, we are taught Read More >
The Torah portion of Hayei Sarah begins with tragedy. Abraham, dwelling in Beer Sheva, learns that his wife Sarah has died in the city of Hebron, a day’s journey away. He arrives to Sarah’s side “to cry for her and to eulogize her.” (v. 2) But for those who are familiar with traditional Jewish practices regarding care for the deceased, the next sentence makes this tragedy in Abraham’s life even more devastating: “And Abraham arose from the presence of his dead…” (v. 3) Without burial plans already made for his wife, Abraham is forced – in the depth of his grief – to initiate a real estate transaction with his neighbors, the Hittites. The remainder of Genesis Chapter 23 describes these negotiations in exacting detail, perhaps in order to highlight how emotionally challenging this process was for Abraham in his vulnerable state.
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| A D’var Torah for Parashat Hayei Sarah By Rabbi David Markus I stopped counting how often I hear, “God loves me: I got a great parking spot.” Even some clergy, spiritual directors and theologians have a soft spot for the Angel of Miraculous Parking. I too admit to invoking Hanayat-El (from hanayah / ”parking”) under my breath. Perhaps it’s a cute half-joke – seemingly easy and low stakes, gently cutting down to size the vast uncontrollability of modern life. And as spiritual thinkers of integrity and rigor, let’s be candid about the many theological dilemmas of Hanayat-El: Why do bad parking spots happen to good people? Isn’t God close to the broken-hearted driver on a hurried errand? Does God do parking but not highway traffic or airport delays? Vanity of vanities: all parking is vanity! But Hanayat-El is no joke. Angel of Miraculous Parking or not, intercessory prayer – asking God for specifics – is a core Jewish Read More > |
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| Hospitality: Judaism’s Family Business by Rabbi Irwin Huberman |
| It was twenty years ago that my wife and I learned from two young children one of the most important values within all of Judaism.
It’s a lesson embodied in this week’s Parashah, Hayei Sarah-and it may well be a central pillar of what has allowed Jewish tradition to endure and evolve over thousands of years. I remember that chilly winter night, long before I entered the rabbinate, when the local Chabad rabbi invited my wife and me for Shabbat dinner. We were obviously nervous. Would we say something wrong? Would we stumble when asked to recite the Sabbath blessings? These questions and a dozen more like them seemed to fill the air as we made our way up our hosts’ driveway. As we approached the front steps, the door swung open, and out flew two boys, aged nine and eleven, who grabbed our gloves and coats and hats before we’d Read More > |
by Rabbi Isaac Mann
After Abraham buries his wife Sarah, he attends to the future of his offspring, in particular to the marriage of his son Isaac. In rather strong terms, he instructs his servant to go to his birthplace, to Haran, to find a wife for Isaac. Abraham has his servant take an oath that he will not take a wife from the daughters of Canaan “amongst whom I dwell” (Gen. 24:3).
Several commentators take note of the latter expression and question the need for that comment. Surely Abraham’s servant (traditionally assumed to be Eliezer, but never named as such in this narrative) knew that Abraham lived in Canaan. Why the need to emphasize it?
Among the solutions that I read, I found the most insightful to be that of the Keli Yekar, a popular commentary of R. Ephraim Luntschitz (17th century). In explaining the above phrase, he asked why Abraham was so insistent that Isaac Read More >
| The Art of Grounding
by Rabbi Jill Hammer Recently, I’ve begun the practice of making sure I put my bare feet on the ground at least once a day. I find time to go into the park and touch the grass, soil, stones, tree roots with feet that are accustomed to wear socks and shoes. I consider this a “grounding” practice — a practice of returning to my base. When I do it, I feel calm and stability, and a sense of being more in touch with myself and the world. The spiritual practice of grounding usually means finding strength or serenity through attaching to one’s foundation in body, earth, or spiritual practice. Some dictionary definitions for the word “grounding:” soil or earth; a surrounding area or background; something that serves as a foundation or means of attachment for something else; a basis for belief. Parashat Hayyei Sarah, which begins with the Read More > |
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