2019/5780

Parashat Chayei initially recounts the lengthy1 and glorious2 life of Sarah Immeinu: “VaYihyu Chayei Sarah Mei’ah Shanah Ve’Esrim Shanah VeSheva Shanim Shenei Chayei Sarah,” “And Sarah’s lifetime was one-hundred years and twenty years and seven years - this was the span of her lifetime” (BeReishit 23:1). The Torah then solemnly describes the death and burial spot of Sarah: “VaTamat Sarah BeKiryat Arba Hi Chevron,” “And Sarah died in Kiryat Arba which is Chevron” (BeReishit 23:2). These two Pesukim seem oddly phrased and redundant. Why does the Torah introduce and conclude Sarah’s age by saying “this was Sarah’s lifetime,” and why does the Torah provide two names for the place Sarah is buried?

To make matters more confusing, Rashi (BeReishit 23:2 s.v. BeKiryat Arba) provides two explanations for the name Kiryat Arba: “Al Sheim Arba Anakim SheHayu Sham… Al Sheim Arba Zugot SheNikberu Sham,” “On account of the four giants3 buried there… on account of the four couples4 buried there.”

Rav Yoseif Dov Soloveitchik and Rabbeinu Bachya provide explanations for Rashi’s second suggestion that also connotes a certain duality. Rav Soloveitchik (Abraham’s Journey pg. 202) claims that the reason the Jewish patriarchs and matriarchs5 are buried with mankind’s patriarch and matriarch6 is “to demonstrate that there is no gap between the universal human dignity and Jewish covenantal sanctity.” Rabbeinu Bachya (BeReishit 23:2 s.v. VaTamat Sarah BeKiryat Arba) claims that the burial of the four righteous Zugot warrants this place “LeHiyot Beit Elokim,” “To be a house of God,” or a physical place where God’s spiritual embodiment can cling to.7

However, Rashi’s first suggestion remains ponderable. What is so significant about the four Anakim who lived in Chevron, and why is it important to mention that Sarah Immeinu is buried in such a place?

The great Polish Rabbi, Rav Yehudah Loew (Maharal MiPrague), writes in his commentary on Rashi (Gur Aryeh)8 that both the Anakim and Zugot buried in Chevron bear symbolic significance. Maharal MiPrague explains that the physical might and power of the Anakim parallel the spiritual might and prowess of the Zugot. So too, the redundancy of the statement “this was Sarah’s lifetime” refers to both the physical might and spiritual prowess that Sarah had attained in her lifetime. Rashi explains (BeReishit 23:1 s.v. VaYihyu Chayei Sarah) that Sarah had the physical beauty of a seven year old and the spiritual cleanliness of a twenty year old. Therefore, it is most fitting that Sarah, the women who embodied a perfect balance between physicality and spirituality, be buried in Chevron, the land which embodies a perfect balance between physicality and spirituality.

Moreover, the great Ukranian Rabbi, Rav Mei’ir Leibush ben Yechi’el Michel (Malbim), suggests (BeReishit 23:2 s.v. Hi Chevron) that Hashem chose to cling to Chevron because our forefathers that are buried there are the paradigm of physical and spiritual perfection that we must strive to imitate.

Sarah, more so than anyone else, was faced with many drawbacks because of her physical beauty.9 Furthermore, Sarah’s desire to give birth to and raise a child tested her faith in Hashem time and time again. Nevertheless, Sarah embraced these setbacks and used them to propel her relationship with Hashem to greater heights. Sarah utilized all that Hashem had given her for the sake of spiritual growth. Her tremendous Emunah and Zerizut towards HaKadosh Baruch Hu are traits in which we should all strive to embody when we are encountered by physical impediments. “Shenei Chayei Sarah” and Be’Ezrat Hashem “Shenei Chayei SheLanu.”

1 See Abarbanel (BeReishit Perek 23) who suggests that Sarah’s last 27 years were just as illustrious and youthful as her first 100 years.

2 See Rashi (BeReishit 23:1 s.v. Shenei Chayei Sarah) who says, “Kulam Shavin LeTovah,” “All [of Sarah’s years] were equally good.”

3 Achiman, Sheishai, Talmai and their father.

4 Adam and Chavah, Avraham and Sarah, Yitzchak and Rivkah, and Ya’akov and Lei’ah.

5 Viz. Avraham and Sarah, Yitzchak and Rivkah, and Ya’akov and Lei’ah.

6 Viz. Adam and Chavah.

7 Hence the name Chevron; the Shoresh Ch.V.R. means cling or attach.

8 BeReishit 23:2 s.v. Arba

9 E.g. the conduct of Paroh and Avimelech.