Although Chayei Sarah literally means "the life of Sarah", the parsha opens with her death. Avraham buys the Maarat HaMachpela as a burial ground. Efron, the owner of the land, offers to give it to him for free, but Avraham insists on paying for it. Then Avraham sends his servant to Aram Naharaim, his homeland, to find a wife for his son Yitzchak. When the servant arrives, he is struck by the kindness of Rivkah, who draws water for him and for his camels. He arranges with her father and brother, who turn out to be Avraham's relatives, to bring Rivkah back to marry Isaac. Rivkah is impressed with Yitzchak, and Yitzchak realizes that Rivkah is a suitable woman to follow in the footsteps of Sarah. They marry.
          Avraham remarries, this time to a woman named Keturah. She has many children, but Avraham wills all he has to Isaac. He gives only gifts to his other sons. Avraham dies and Yitzchak and Yishmael bury him in Maarat HaMachpela. We are then told that Yishmael has twelve sons and they live near Egypt.

          As students of Barnard and Columbia, one thing we all hope to gain from our four years in college is a greater reasoning ability to critically understand both the world that surrounds us, and, in our own smaller spheres, the thoughts and ideas that shape our lives. As Jews, no other tome, no other set of ideas, has greater relevance in our lives than the Torah. Our intent is not to critique the "arguments" it contains; rather, we study it to extract from it the lessons that have pertinence/resonance to our daily existence.
          This week's parsha is Parshat Chayei Sarah. Its title belies its contents in that the very first event we read about is Sarah's passing. This apparent contradiction begs the question, "Why is the parsha called "Chayei Sarah," - "The Life of Sarah" - when the only event in it that involves Sarah is her death? The answer to this question can be found in two particular commentaries, both of which are significant to our lives today.
          The first explanation is found in the Kli Yakar. He explains that the first pasuk of the parsha uses the word, "vayiheyu" ("and they were") in reference to the years of Sarah's life. The gematria (numerical value) of "vayiheyu" is thirty-seven. Even though Sarah was one hundred and twenty-seven years old when she died, her life didn't really begin until she was ninety, when she had a child. She then lived for thirty-seven years after that. These were the years when she truly lived, because her mitzvos and midos were actualized in Yitzchak, her son. She continued to "live" after her death because her good deeds were perpetuated in him, his children, and all future generations devoted to the service of Hashem.
          Another answer can be seen in the Zohar ha-kodesh. It teaches that "when a righteous person departs [from this world], he [or she] is to be found in all worlds more than in his lifetime." The Tanya elaborates on this, saying that the soul of a righteous person is illuminated with "sublime lights" derived from their Torah study and worship. When the righteous person departs, these lights from their souls illuminate their disciples from shamayim (heaven) and radiate over those servants of Hashem. [This is because, as the Zohar explains, "the life of a tzaddik is not a physical life, but a spiritual life consisting of faith, awe, and love.] Thus, Sarah's lights radiate over those who follow her example of devotion to Hashem.
          The lesson for us, hundreds of generations later, is obvious. Our good deeds are an affirmation of Sarah Imeinu's life. We are her legacy because we are her children, and with every mitzvah we do, we sustain her memory and renew Chayai Sarah, keeping the soul of our Mother alive forever.

          The Passuk in this week's Parshah, in Bereishis 24:1, states, "And Abraham was old, advanced in years, and the Lord had blessed Abraham in all things." The Talmud (Bava Metziah 87a) explains that "until Abraham, there was no aging." The fact that Abraham's state of elderliness matched his years was a unique quality at the time. This knowledge, coupled with the syntax of the verse, seems to indicate that God blessing Abraham had something to do with this synchronization of "age" with "aging." Why else would "the Lord had blessed Abraham in all things" be juxtaposed with "And Abraham was old, advanced in years"?
          Abraham possessed a uniqueness that extended far beyond aging; in fact, its most prominent manifestation is probably Abraham's monotheism in a polytheistic world. Why then is this, or some other reason, not the one given in connection with God's blessing Abraham?
          The Lubavicher Rebbe (Likkutei Sichos on Chayyei Sarah) brings us an answer. The Talmud (Kiddushin 32b) explains that the word "zokeyn" (old) signifies the acquirement of wisdom. "Bah bayyamim" (advanced in years), as explained by the Zohar, means that Abraham fulfilled the Divine commandments (in whatever form they existed at that time) every day of his life. Elderliness is analogous to the perfection of his soul, his personal achievements; advancement in years compares to the perfection of his accomplishments, his contributions to the world at large. It is this synchronization which was so unique to Abraham, and which caused him to merit Divine blessing. These qualities demonstrate to us how Abraham "began to illuminate the world with God's light." In fact, Abraham's perfection began the path that eventually led to the giving of the Torah on Mount Sinai. The Ramban (Bereishis, 12:6) explains that "everything which occurred to the Patriarchs is a sign for their descendents."
          It is in fact, the idea of descendents that will answer one final question. Having dealt with the internal difficulties of verse 24:1, how do we then connect it to the entire corpus of material that follows? What connection does this verse have to Abraham's sending out of his servant Eliezer in search of a wife for his son Isaac? Rashi notes that the numerical value of the word bakol ("in all things") is equivalent to that of ben (son). Ramban explains that the final triumph of all of Abraham's accomplishments must be the passing on of his mission and abilities to his descendants, which, without a wife for Isaac, will not be possible.
          On a closing point, the Rebbe notes that as always, this occurrence in Abraham's life does indeed bear relevance to us, his descendents. Abraham's perfection of his soul through personal growth and his perfection of his accomplishments through worldly deeds are equivalent to the study of Torah and the fulfillment of mitzvos (commandments). An important lesson that may be drawn from here is that the ultimate goal for a Jew is the synchronization (at a high level, of course) of his or her Torah-study and fulfillment of commandments in the manner of Abraham; thoughts and deeds must reflect one another. Only then will he or she be on the level of meriting Divine blessing "bakol," in all things.

          In the beginning of Parshat Chayei Sarah, we encounter Ephron the Hittite explaining to Avraham that he need not pay for the ownership of Mearat HaMachpeila, the cave in which Avraham desired to bury Sarah. Avraham protests, saying that he will pay full market value. Ephron responds with a somewhat offhand remark that the cost is a mere four hundred silver shekel, almost nothing between friends ("beini u'vainchah mah hi"). The next passuk states that Avraham listens to Ephron and pays the complete four hundred shekel price. One can ask what was Avraham "listening" to, what instructions was he following, if he insists on paying for the property which Ephron was willing to give for free.
          According to the Rashbam, Avraham was able to pick up on the subtleties of Ephron's words. He understood Ephron's nature and knew that the four hundred shekels were of primary importance to him. Avraham's actions highlight the importance of being able to differentiate between one's words and one's intentions.
          However, in this verse where Avraham displays his virtues, Ephron shows his lack of character. Ephron plays the part of a generous man by offering to give Avraham the land for free, yet in reality he wants the money. Rashi explains that this is the reason that Ephron's name at this point is written without a vav. Ephron promises much and produces little, a characteristic not to be emulated.
          In contrast, Rivkah, who appears in the next perek, does the opposite. A person who values language, she is careful to tell only the truth. Therefore, Abravanel explains, rather than tell Avraham's servant that she will give the camels to drink, she simply states that she will draw water for them. Since she is not certain if the camels will actually drink, she makes sure not to say anything prematurely.
          In this vein, Ephron and Rivkah serve as foils to one another. In our daily lives we must strive to emulate Rivkah and watch our language carefully. Should we encounter someone like Ephron, we does otherwise, we should follow Avraham's example and pay attention to determine the ramifications and true intent of the actual words.

Ice and the Freezer on Shabbos
          Ice may be melted on Shabbos if the resultant water goes to waste. As such, one may cool fruit or bottles of drink with ice as well as dispose of ice in the sink.
          Ice cubes may also be put into a cup of liquid in order to cool the drink as they melt. This is permissible because the water produced as the ice melts is never a recognizably separate entity from the beverage. It is best not to put ice cubes into an empty cup.
          It is preferable not to make ice cubes on Shabbos unless one feels they are unable to do without them. Yet it is perfectly fine to put food in the freezer that is not usually eaten in a frozen state, as well as remove and thaw it for use.

          This week's Parsha deals with two main issues: the purchasing of Me'arat HaMachpeilah by Avraham from Ephron the Hittite and Eliezer's search for a wife for Yitzchak. Why then, is the Parsha called "Chayei Sarah," "the life of Sarah"? In fact, the only reference to Sarah in the Parsha is made in relation to her death. Maybe it should be called "Mavet Sarah"? What in fact is significant about Sarah in relation to this week's Parsha that she merited to have the Parsha named for her?
          Sarah may have passed away in the opening of the Parsha, but that does not mean her legacy has. She not only has her husband Avraham and son Yitzchak to physically keep her memory alive, but her Middot (character traits) spiritually live on as well. The Kli Yakar states on the passuk "Avraham came to eulogize Sarah and to bewail her (Ber. 23:2)" that Avraham eulogized his wife by emphasizing the noble traits that had become associated with her name. Whenever the name of Sarah is mentioned the obvious characteristics that come to mind all revolve around her being a ba'alat chessed, a doer of kindness. Physically, her loss is what motivates both of the main stories that occur in the Parsha.
          The first story is that of Avraham buying the property of Me'arat HaMachpeilah. The relevance of Sarah is obvious here: Avraham needs a plot in which to bury his wife and the distraction of the purchase seems to alleviate the pain that the loss had inflicted on him. Textually this is apparent because the passuk after the description of Avraham's mourning jumps right to "Them Avraham rose up" (23:7). His memory of Sarah (the eulogizing) causes him to stop dwelling on his loss and do what he needs to do for her, namely, buy her a piece of land for burial.
          The next story, of Eliezer finding a wife for Yitzchak, begins with the passuk "Now Avraham was old, well on in his years" (24:1). Does Avraham suddenly become old overnight? Of course not! The Midrash explains that a man only begins to think about death after the loss of his wife (and vice versa). Through Sarah's death, Avraham realizes that he too is old. He recognizes that to perpetuate the Jewish nation and the ideals of ethics and monotheism, he needs to find a wife for Yitzchak, and he needs to do this before he dies. Rivkah is chosen as Yitzchak's wife and she continues in the traditions of Sarah, as seen in Rashi who quotes from a Midrash on the passuk "And Yitzchak brought her into the tent of Sarah he mother" (24:67). The Midrash says that as long as Sarah was alive, a lamp burned in her tent from one Shabbat eve to the next, her dough was blessed and a cloud hung over the tent. Upon Sarah's death these three miracles were discontinued, but they resume when Rivkah enters the tent. Yitzchak first observes to see if Rivkah acts similarly to Sarah before marrying her.
          Thus, although Sarah is not physically alive in this Parsha, her memory still heavily influences the storylines through the spiritual deeds that she has accomplished during life and through the physical memories Avraham and Yitzchak have of her. Thus, the title of "Chayei Sarah," "The Life of Sarah," really does fit this week's Parsha, after all.

          Today, the status of Midrash is often debated. While there are people who feel that Midrash is an absolutely necessary supplement to all Torah learning, others feel that it is mere "fluff" and that people should stick strictly to the text. While the debate continues as to how one should approach Midrash, it is vital to realize an important aspect of Midrash, in that it imparts to us Chazal's greater understanding of the world in which we live.
          According to simplest reading of Parshat Chayei Sarah, Avraham wants to find a wife for his son, Yitzchak, and Avraham's servant Eliezer obligingly goes to Aram-Naharaim to bring a woman back. This is not the first mention of Eliezer; he had been with Avraham for quite some time, well before the birth of Yitzchak or Yishmael (as the Midrash equates our Parshah's "eved Avraham" with "Damesek Eliezer" from Parshat Lech Lecha). Upon receiving his orders, Eliezer only asks what to do should the woman not want to return with him to Israel. The verse states, "Ulai lo toveh ha'isha lalechet acharai el ha'aretz ha'zot," "Perhaps the woman will not be willing to follow me." (24:5) Avraham assures him that Hashem will help him with his task, and Eliezer then swears his faithfulness in the matter.
          Later on in the Parsha, Eliezer finds Rivkah, Yitzchak's eventual wife. He goes home with her to speak with her family, and he recounts to them his conversation with Avraham in which he received his instructions. Again Eliezer mentions his having been worried that the woman would not return with him to Israel. "Ulai lo telech ha'isha acharai," "Perhaps the woman will not follow me."
          Interestingly, here Rashi picks up on a slight difference in the spelling of the word "ulai," or "perhaps." The word "ulai" in Hebrew is usually written out in full: alef-vav-lamed-yud. In this verse, however, the letter "vav" is missing. While this does not change the meaning, or even the pronunciation of the word, Rashi finds this significant. Rashi points out that as the word is written, alef-lamed-yud, with a simple change of vowels the word could very well spell the Hebrew word "eilai," or "to me." He then cites a Midrash that teaches a message that one can glean from the ambiguous spelling. According to this Midrash, Eliezer had a daughter, and Eliezer wanted for Yitzchak to marry her. Rashi understands from this that Eliezer was not simply citing a concern that Avraham's plan would not succeed. In fact, Eliezer was actually searching for holes in Avraham's plan so that Yitzchak would marry his daughter, instead. The strange spelling of "ulai," or "perhaps," is intended to hint to the reader that Eliezer was really thinking of himself. According to the Midrash, Avraham's faithful servant was not performing his service with a pure a heart as one may have thought.
          While this is merely a small Rashi citing a single Midrash, there is a very significant message to be learnt. The Midrash here is coming to reveal to us an important idea about human nature. The text itself never gives any reason to believe that Eliezer was anything less than obedient to Avraham, but Chazal here use this Midrash to interject their insight into the basic nature of people. The Midrash here relays the message that people tend to have underlying thoughts or desires that often, even subconsciously, come out in their actions and speech. This concept is one that the rest of the world was not to discover until Freud's "discovery" of unconscious behavior, thousands of years later. People often have many different forces pulling on them at any given moment, and what one may say may not necessarily be what one truly thinks or means.
          The Midrash imparts this knowledge to us so that we may learn from it. According to the Midrash's story, Eliezer had a desire that was contrary to his task. Still, while he may have wanted his daughter to marry Yitzchak, he went on to willfully serve Avraham, and to bring Rivkah to be Yitzchak's bride. While this may not have been what he truly wanted, it was the right thing for the situation, and he knew that it was best to obey Avraham's will. Today, the message remains the same. In every decision we make in life, there are forces and desires that drive us in different directions. In order to make the best decision, we must attempt to truly know ourselves and to recognize those forces. That is the only way one can truly make the right decisions as to how to act, both for our own sake and for others' sakes.

          This week's Haftarah is from I Kings 1:1-31. It tells the story of King David in his old age and the problems of Solomon's ascension to the throne. The Haftarah begins with the events of David's final year. David's servants ask that a young woman be brought to be his attendant. Avishag was chosen to serve David; the prophet is sure to point out that they were not intimate. The second much larger section of the Haftara deals with the rebellion of King David's son Adoniyah. Adoniyah, knowing that his father is old, takes action to make himself the next monarch. Adoniyah proclaims that he "shall reign" and makes a procession. Natan the prophet, who was not part of the rebellion, asks Batsheva (David's wife and mother of Solomon) to approach David about the matter and to remind him that he had promised that Solomon was to be the next king. Batsheva tells David the news of Adoniyah's rebellion and the unfulfilled promise of Solomon's kingship. Following Batsheva's report, Natan enters and asks David if the king has said that Adoniyah will reign after David dies. King David then realizes the impact of the rebellion and says to Natan to get Batsheva to come before him in order to clarify matters. David promises Batsheva saying, "Solomon your son will reign after me and he will sit on my throne in my place." Batsheva falls to the ground and declares, "May my lord, King David, live forever!"
          Connection: Both the Haftarah and Sidra for Parshat Chayei Sarah talk about the need and search for a dynasty and a leader for the Jewish People.

Answer to Vayera trivia:

          On the second day of Rosh Hashana, we read the AKEIDA (Genesis 22:1-19) in the Torah; it is part of the Davening as well. Additionally, two or three verses from the MAFTIR (depending on one's custom) are said in the MUSSAF services (Numbers 29:1-2 and 6). Lastly, one verse form the HAFTARA is in the prayers as well (Jeremiah 31:19), for a grand total of 23 verses of laining in the davening.
          On the seventh day of PESACH, we read the SHIRAS HAYAM (Exodus 14:30-15:19) in the Torah; it is part of Davening as well. Additionally, one verse from the MAFTIR is said in the MUSSAF services (Numbers 28:19). Lastly, one verse from the HAFTARA is said in the Birkat Hamazon as well (II Samuel 22:51), for a grand total of 23 verses of laining in davening.
          Third place is Beshalach (21 verse). Fourth was last week (19 verses).
          For Sefardim, the answer may differ somewhat (particularly with regard to the seventh day of Pesach).
          [This assumes one does not say the long optional sections after services daily found on page 178 in the full Artscroll Siddur.