CHAMISHOH MI YODEI'A - FIVE QUESTIONS ON THE WEEKLY SEDRAH - PARSHAS CHAYEI SOROH 5768 - BS"D
1) Ch. 23, v. 1: "Va'yi'h'yu chayei Soroh" - This is the only instance in all of Tanach that we find the years if a woman's life. Why?
2) Ch. 23, v. 1: "Shnei chayei Soroh" - Why is this expression of the years of Soroh's life repeated?
3) Ch. 23, v. 3: "V'livkosoh" - Why is the letter Kof in this word diminished?
4) Ch. 24, v. 10: "V'chol tuv adonov b'yodo" - What is the "kol tuv"?
5) Ch. 24, v. 16: "Va'tei'red ho'ainoh" - Why in verse 20 is there a change of wording to "ha'b'eir"?
1) Through this we can calculate how old Yitzchok was at the time of the "akeidoh." (Rokei'ach)
2) This lets us know when the "m'oras hamachpeiloh" was purchased. (Rashbam)
3) Since Soroh was the primary mother of the Jewish nation she deserved this honour. (Minchoh V'luloh)
1) All her years were equally good. (Rashi)
2) "Va'yi'h'yu chayei Soroh" refers to her first 90 years. At that time she was told that she would have a rejuvenation by regaining her youth, and bear a son. This was her second set of years. (Rokei'ach)
3) The repetition stresses that these 127 years were her predestined years of life and one should not mistakenly believe that she died prematurely upon hearing then account of "akeidas Yitzchok." (Emes l'Yaakov)
4) Soroh was unique by virtue of her living her physical life in total harmony with her spiritual life. "Shnei" is not to be translated as "years of," but rather, "two." The 127 years of her life were two lives, one physical and one spiritual. (Haksav V'hakaboloh)
1)Avrohom did not cry exceedingly because Soroh died at a ripe old age. (Baal Haturim)
2)Avrohom did not cry exceedingly because Soroh was somewhat at fault for bringing about her death. (Baal Haturim)
3)A person who is in full connection with Hashem need not cry exceedingly over his wife's death. (Imrei Shefer)
4)One should not cry exceedingly over the death of any relative (see gemara Shabbos 151b). (Nachalas Yaakov)
5)As per Pirkei d'Rebbi Eliezer the "akeidoh" took place on Yom Kippur. By the time Avrohom got to Chevron it was just before Sukos and the "shivoh" was cut short. Therefore the crying was limited.
These reasons require further clarification for why specifically the letter Veis is diminished.
6)The gemara B.B. says that Avrohom had a daughter named "Bakole" who died. As long as Soroh was still alive, the pain of his daughter's death was softened. Once Soroh died Avrohom also keenly felt the death of his daughter. The small letter Veis, if skipped, leaves us with "ulvitoh," and to her daughter. (Chasam Sofer)
1) A document attesting to Avrohom's bequeathing all his property to Yitzchok (Rashi)
2) He took along all the prestigious people who were in Avrohom's household. (Rashbam)
3) His own emancipation document (Rabbeinu Shmuel from Russia)
4) The great spiritual supervision that was present in Avrohom's home, so if he needed a miracle on the way, it would happen. (Minchoh V'luloh)
5) The keys to all of Avrohom's treasures (Mo'ore Ho'a'feiloh)
6) The verse is just saying that Eliezer was entrusted with all of Avrohom's property. (Rabbeinu Bachyei)
7) The jewellery Avrohom sent for the bride. (Kli Yokor)
1) "Ayin" is the actual source of the flowing wellspring water. "B'eir" is the expanded dug out area from which people draw water. When Rivkoh drew water for Eliezer and his entourage, she drew from the wellspring source, which is colder and cleaner. When drawing for the camels she drew from the well. (Adaptation of the Rokei'ach, although he adds a third component, Sforno, Malbim)
2) "Ayin" is a wellspring whose water is accessible without digging. "B'eir" is a wellspring whose water becomes accessible only after digging. (Responsa Beis Shmuel Even Ho'ezer 128:10)
3) When Rivkoh drew water for her family, the water miraculously rose for her. She did not have to descend much to fetch it. She was therefore still in Eliezer's line of vision, hence the term "ayin," a play on words with "eye." When she drew water in verse 20 it did not rise to her and she had to descend deeper into the well. Once there was no "eye" contact, another word, "b'eir" is used, although both mean the same. (Meshech Chochmoh)
4) A variation on the previous insight: The reason "ayin" is used for a wellspring is that just as an eye is always lubricated with fluid, so too, a wellspring continuously gives forth water. When the water rose to Rivkoh, a powerful gushing forth, the "eye" word is used. In verse 20, where the wellspring did not gush upwards, another word is used, as it is less eye-like. (Nirreh li)
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