When Rivka Came To The Sarahs Tent What Three Miracles Happened

The Miracle in Sarah’s Tent

In this week’s Torah chapter, we meet Isaac, who is very depressed by the death of his mother, Sarah. According to the Rabbis, he was inconsolable until he met Rebecca, who would become his future wife. During a scene that starts out sounding like it could have been taken straight out of a Monty Python film — “And Isaac went out walking in the field toward evening, and looking up, he saw camels approaching; raising her eyes, Rebecca saw Isaac and fell off the camel” — it quickly becomes more serious: “Who is that man walking in the field toward us?” Rebecca asks the servant.

As a result, she donned her veil and shielded herself.

When Isaac returned to his mother Sarah’s tent, he took Rebecca as his wife, and she became his wife as well.

Isaac had slept with her, he had married her, and then he had fallen in love with her.

  1. In ancient times, a man having sexual relations with a woman was considered a method of converting her into his wife.
  2. After experiencing physical and emotional closeness with Rebecca, Isaac is finally able to find peace in the wake of Sarah’s death.
  3. TheMidrash provides a different perspective on the matter.
  4. Although Rebecca’s physical and emotional presence appears to soothe Isaac, it appears that she is more comforting Isaac by taking on the role of his mother Sarah and the responsibilities she fulfilled for him and their family.

Specifically, Frankiel points out that the midrash in Bereishit Rabbah links the Temple in Jerusalem with the qualities of Sarah’s and Rebecca’s tents, which include the following: Fire constantly blazed on the altar in the Temple, which is symbolized now by theNer Tamid, or eternal light, which can be seen in most synagogues’ sanctuaries.

  • Even the Mishkan (tabernacle), the movable desert refuge, was always showered with a Divine cloud, just as Sarah’s tent had been throughout her lifetime.
  • It wasn’t merely that Sarah’s life was imbued with sanctity in proportion to the holiness of the Temple.
  • Fundamentally, the locus for discovering and honoring the sacred does not exist outside of the ordinary realities of our lives, but rather inside them: in our homes, in our kitchens, and in our families, to name a few examples.
  • We believe that in order to find what we are looking for, we must step outside of ourselves and our regular routines to do so.
  • What this wonderful and delicate instruction connecting Sarah’s tent to the Temple tells us, however, is that, in our search for the holy, we need go no further than our own living rooms, basements, and backyards for inspiration and guidance.
  • All things in life, we think, have the potential to be raised to a level rich with meaning, purpose, andkedushah, or holiness.
  • In addition to being tasked with making the ordinary sacred, we are also tasked with making the extraordinary sacred.
  • Increasingly, Jewish culture is becoming identified with rather than associated with Jewish religion.

Providing opportunities for people to immerse themselves in Jewish culture, learning, music, food, literature, and social activism; exposing them to creative lifecycle and holiday rituals; and assisting them in developing a deep and abiding commitment to Judaism and to the people with whom they share it are all critical at this point in our history.

The holy sphere is always being filled and molded by the depth and breadth of our lived beliefs and convictions that we bring close to it.

Despite the fact that Sarah’s tent and the Temple were completely different structures from one another in terms of architecture, both were spiritually significant enough to be considered homes for the Divine: a place of comfort and healing for Isaac, and a place of sacred, everyday inspiration for future generations.

Rabbi Adina Lewittes is the founder and spiritual head of the Sha’ar Communities in northern New Jersey, which she established in 1989.

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Quick Answer: When Rivka Came To The Sarahs Tent What Three Miracles Happened

As a result, Sarah’s apartment overheard everything the angel visitor said in the reception apartment of Abraham’s tent, which she then shared with Abraham (Gen. 18:10-15). A separate tent for the women can be found in some locations. Jacob’s big family necessitated the use of numerous tents to provide for them.

Did Abraham and Sarah have separate tents?

The heavenly visitor at Abraham’s tent said something, and Sarah overheard him say it in his reception room, which was in Sarah’s apartment (Gen. 18:10-15). A separate tent for the ladies is provided in some circumstances. Jacob’s huge family necessitated the use of numerous tents to accommodate them.

Is Sarah alive when Rebekah married?

Isaac took her into the tent of his departed mother Sarah, married her, and fell in love with her all over again. Rebecca entered Sarah’s tent and brought back the three miracles that had been a feature of Sarah’s tent while she was alive but had been extinguished by her death, according to Rashi.

Whats the meaning of tent?

(This is the first of three entries.) Camping shelters are made of fabric (such as nylon or canvas) that is stretched and supported by poles and can be used for camping or as a temporary construction in the outdoors. 2: a place to call home

Did Isaac and Rebekah have a wedding?

There will be no engagement period, no wedding celebration, and no ringing of the bells. According to this narrative, the entire wedding ceremony may be summarized as follows: “And Isaac carried her inside his mother Sarah’s tent, and took Rebekah, and she became his wife.” We don’t need any more information to figure out that Isaac was having sexual contact with Rebekah, and that was enough to cement the deal.

How does Rebekah die?

Rebekah commits herself while still in her mortal form in order to prevent a forced Marcel from taking her life as a result of Klaus’ instructions.

How old was the oldest woman in the Bible to have a baby?

Sarah didn’t have a kid until she was ninety years old. Despite God’s promise to Abraham that Sarah would be “a mother of nations” (Genesis 17:16) and that she would conceive and birth a son, Sarah did not believe him or believe the promise.

What is a tent dweller?

Living like tent dwellers means that we will not develop used to a particular area and will be willing to relocate if God so directs us to do so. At the end of the day, living as tent dwellers means living as followers of Jesus.

Where does the word tent come from?

tent (n.) c. 1300, “portable shelter of skins or coarse cloth spread across poles,” from Old French tente (12c. ), from Medieval Latin tenta “tent,” meaning “anything stretched out,” noun usage of fem. tente “tent, hanging, tapestry.”

How old was Virgin Mary when she had Jesus?

However, while many of the images we see today of Mary cradling Jesus portray her as a young woman in her early twenties, a majority of researchers and historians think she was between the ages of 12 and 16 when she gave birth to Jesus.

What did God tell Rebekah about her twins?

When it comes to Rebekah’s two boys, what does the Lord disclose to her? It is expected that these two boys will have progeny from two different nations, with one nation being greater than the other.

Is Freya dead?

Freya becomes so enraged that she unleashes all of her strength on Dominic, causing him to be thrown out of the protecting stick limits.

Dominic survives. Dominic takes advantage of the situation and murders Freya. HE DECEIVES AND KILLS HER.

How many sons did Leah have?

Jacob chose the name Peniel (“God’s face”) for the location because he claimed to have “seen God face to face” (Genesis 32:30). The “unloved” Leah gave birth to seven of Jacob’s children: six boys, Reuben, Simeon, Levi, Judah, Issachar, and Zebulun, and a girl, Dinah. Reuben, Simeon, Levi, Judah, Issachar, and Zebulun were Jacob’s sons; Levi, Judah, Issachar, and Zebulun were Jacob’s sons; Levi

What are people who live in tents called?

Tents have been used by nomadic people all throughout the world for thousands of years, including Native Americans, Mongolian, Turkic, and Tibetan Nomads, and the Bedouins, among others.

What are 4 types of tents?

What are the many types of tents available? Tent in the shape of a dome. Eric Bergdoll captured this image. Tent with an A-Frame structure. The A-frame tent, which was formerly highly popular due to its straightforward construction, is shaped like a capital A, as its name indicates. Tent with many rooms. Tent for Backpacking. Temporary geodesic and semi-geodesic structures Tent that pops up. Tent in the shape of a tunnel. Tent that can be inflated.

What does a tent symbolize?

Symbolically speaking, there is something about the tents themselves that is really strong. Each of the tents represents a claim, a demand, or an argument that is both particular and flexible enough to accept a wide range of opposing perspectives. Tents may be used in this manner even when there is a lack of accessible physical space.

How old was Rebekah Mikaelson when she died?

Rebekah: 984 AD (17)June 4, 2017 Rebekah: 984 AD (17)

Who was the first mother mentioned in the Bible?

Eunice is a woman who lives in the United States (biblical figure)

What do tents symbolize in the Bible?

According to the Hebrew Bible, the Tabernacle (Hebrew: , mishkn, meaning “residence” or “dwelling place”), also known as the Tent of the Congregation (Hebrew: ‘hel m’êê, also Tent of Meeting, etc.), was the portable earthly dwelling place of Yahweh (the God of Israel) that the Israelites used from the time of Moses until the time of Joshua.

Why did Rebekah have a nurse in the Bible?

According to Rashi, Deborah was sent by Laban to care for his sister Rebecca while she was out on her wedding journey to Isaac’s home (Genesis 24:59). The night Rebecca’s son Jacob returned home after 22 years away from home, Rebecca despatched her devoted nurse to inform Jacob that it was safe for him to return home.

Who was the youngest person to get married?

When Joan of France, Duchess of Berry (age 12), was eight days old, she entered into a marriage contract with her cousin, Louis, Duke of Orléans. She was legally married to Louis, Duke of Orléans in 1476, when she was twelve years old (aged 14).

What you mean tent Lord?

It was in this moveable sanctuary that the ancient Israelites transported the Ark of the Covenant. In the desert for 40 years, the Children of Israel constructed a movable sanctuary, which they called the tent of the Lord. This was their living place during their time of wandering.

Who married Freya?

She is still happily married to her wife Keelin, and the two of them have a kid together.

How old was Rebecca when Isaac married her?

What was Isaac’s age when he and Rebekah were married?

Isaac and Rebecca were married when he was 40 years old. They were married for twenty years before they were blessed with children, during which time both Isaac and Rebecca prayed earnestly to God for progeny.

Did Abraham and Sarah have a child?

Sarah conceived and gave birth to Abraham’s son “at the appointed time of which God had spoken to him,” just as the Lord had predicted. The Lord had commanded the parents to name their baby Isaac, and so they did. Isaac is a name that meaning “joy.”

Who was the youngest wife in the Bible?

When Jacob comes upon Rachel as she is preparing to water her father’s herd in Genesis 29, he recognizes her as the first person to mention her in the Hebrew Bible.

How old was Sarah when Isaac was born?

Sarah, who was then ninety years old, burst out laughing at the notion. As foretold, she got pregnant with Isaac, who she nursed herself until he was fully grown.

Who does Rebekah marry in the originals?

Despite the fact that Rebekah Mikaelson (Claire Holt) was awarded her happily ever after with Marcel Gerard, the specifics of how she was able to accept “the cure” and live a mortal life with Marcel were a little confusing.

The Miracles of Sarah’s Tent

April Dixon|November 24, 2016|Uncategorized Sarah’s tented residence: Isaac took Rebekah inside his mother Sarah’s tent, where he proposed to her and married her. As a result, she became his wife, and he adored her; as a result, Isaac was soothed following the loss of his mother. — Genesis 24:67 (NASB) The Torahportion for this week is Chayei Sarah, which translates as “the life of Sarah,” and it is found in Genesis 23:1–25:18, while the Haftorah is found in 1 Kings 1:1–31, respectively. Nothing can ever fully compensate for the death of a loved one.

  • Therefore, it should come as no surprise that the Bible states in Genesis 24:67 that “Isaac was comforted after his mother’s death” once he married Rebecca.
  • In the same way that Rebekah walked into Isaac’s tent, a piece of Sarah returned as well.
  • To begin, the candles Sarah had lighted on Friday night to welcome the Sabbath continued to burn throughout the week until it was time to light them again.
  • Another miracle was a blessing in Sarah’s dough: the bread she cooked never became stale or moldy (despite the fact that no preservatives were used!).
  • There was always a tangible sense of God’s presence.
  • Isaac was left with a huge hole in his heart that was caused not just by the death of his mother, but also by the loss of a mentor, a teacher, and a spiritual giant.
  • The sages tell that when Rebekah entered Sarah’s tent, the miracles returned as well, according to them.
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These presents were merely a reflection of the spirit that resided on the interior of the house on the exterior.

Their houses were places where people were welcomed, encouraged, and enlightened, among other things.

Their residences served as a haven of rest and inspiration for them.

They talked about Him, prayed to Him, and ran their household in accordance with His teachings.

The property may be transformed into a haven of love and light, a haven where people can relax and be rejuvenated.

We have the ability to transform it into a holy setting that serves to remind others of God. Just as Sarah’s tent was open on all four sides, allowing strangers and family members alike to enter, we may make our homes a welcome place for God and everyone who enters in the same way.

Torah – Midreshet Moriah

By:Mrs. Rina ZinkinIn Parshat Chayei Sarah, Perek 24, posuk 67, the Torah tells us, � And Yitzchak brought Rivka into the tent of Sara his mother, he married Rivka, she became his wife, and he loved her, and thus was Yitzchak consoled after his mother.�Rashi explains that the Torah added the words, �the tent of Sara his mother�, to teach us that when Rivka entered Sara Imeinu�s tent, she became like Sara. In what respect did Rivka become like Sara? The same miracles that took place in Sara Imeinu�s tent re-newed themselves with Rivka�s presence. What were these miracles? The first miracle was that her candles burned from one Erev Shabbos to the next Erev Shabbos. The second miracle was that her challah stayed fresh and increased miraculously. And the third miracle was a Cloud of Glory hovering over her tent, signifying the presence of the Shechina.�The Shem Mishmuel points out that there is a beautiful correlation between the miracles that took place in Sara Imeinu�s tent (and now again for Rivka) and the miracles that took place in the Mishkan. The light that burned from Erev Shabbos to Erev Shabbos displays the quality of Shabbos that was experienced by Avraham and Sara. They allowed the spiritual influence of Shabbos to impact their week. The light symbolizes the kedusha of Shabbos which entered their lives each Friday, and stayed with them until the next Shabbos. Once the new spiritual influx of the next week�s Shabbos arrived, they added it to the previous week�s spiritual growth. This is how they increased their spiritual standing week by week. This can be compared to the Ner Hamaaravi in the Mishkan. It continued to burn after all of the other lights had gone out. The new day�s lights were lit from this ner, adding the previous day�s light to the light of the day ahead. The Shem Mishmuel explains that this symbolizes climbing a spiritual ladder, starting each day at the place where one stopped on the previous day.�The bracha which rested on Sara Imeinu�s dough can be compared to the miracle of the Lechem Hapanim in the Mishkan. � �The Lechem Hapanim stayed hot all week and the kohen was satiated from eating a small amount of it. This symbolizes Hashem�s ability to provide food and satisfaction to the world. This bracha was present in the Mishkan whenever Klal Yisrael performed their duties with vigor. The Shem Mishmuel points out that this typified the nature of Sara Imeinu�s life; she never became stale in her Avodat Hashem and appreciated new opportunities for growth.�The miracle of the Cloud of Glory which rested on Sara Imeinu�s tent can be compared to the Cloud of Glory which rested on the Mishkan. It symbolized the Shechina�s presence there at all times.�Sara Imeinu�s tent, and later Rivka Imeinu�s tent, was a home for the shechinah. Their homes were a true microcosm of the Mishkan. May we learn from our Imahot and be zocheh to build homes where the Shechinah can dwell, and merit to see these brachot in our lives as well.�Good Shabbos! ���������������

Additional shiurim from this category can be found in: Parshat Shavua(Chayei Sarah)
Uploaded: Sunday, April 25, 2010

Parshat Chayei Sarah: The Tent of Sarah

Sarah’s tent served as a miniature representation of the Tabernacle. For the most part, this week’s Torah portion is devoted to the account of how Rivkah came to be Yitzchak’s bride. Rivkah was discovered to be the right mate for Avraham’s son by Eliezer, Avraham’s servant, who traveled to Aram Naharayim and discovered her through a sequence of miraculous, Divinely orchestrated circumstances. When Eliezer was finished negotiating with Rivkah’s family, he returned with her to Yitzchak’s home. When Yitzchak met her and Eliezer described the extraordinary circumstances that had prevailed during his travels, the Torah says that Yitzchak brought her into the tent of Sarah, his mother, and he married Rivkah.

  • After that, Yitzchak was consoled for the sake of his mother.
  • Since Sarah was alive, a candle blazed fromerevShabbos toerevShabbos, a blessing was in the dough, and a cloud hovered over the tent on Shabbat.
  • They all returned, however, when Rivkah arrived.
  • As a result, it is in our best interests to completely comprehend the characteristics that the Sages attribute to it.
  • Then they returned to the greatness of their Forefathers, who lived in a condition of closeness to God when His presence was upon their houses, and they reclaimed their rightful place in the world.
  • He says that, although the Book of Genesis portrays the Forefathers, who served as God’s chariot, or vehicle, through which His presence became visible in the universe, the Book of Genesis describes how Klal Yisrael came to the same conclusion, but on a national level.
  • The Torah literature relates three supernatural incidents that occurred in the Mishkan, all of which were documented: For starters, the ner hama’aravi, the westernmost light of the Menorah, was continually burning throughout the night.

In fact, it was the source of all of the other lights in the room.

By thekohanima week after being set on the table, they were still fresh and tasty when they were taken from the table and prepared for eating.

In the third place, the Mishkan was surrounded by the Divine Cloud of Glory.

The light that radiated from Erev was dim.

Shabbos depicts the nature of the Shabbos experienced by the Forefathers and how they let its spiritual impact to permeate their whole week during their lifetime.

Once Shabbos had come to a conclusion, they were able to carry this sanctity with them till the next Shabbos.

After that, they continued in this fashion, steadily improving their spiritual position week after week.

The lights of the new day were ignited by this candle, which combined the light of the previous day with the brightness of the day ahead.

They represented God’s ability to provide food and satisfaction to the entire world.

As a matter of fact, the bread never cooled, which meant that it was constantly alive with Divine flow, ready to spread forth and supply for everyone.

This blessing was present in theMishkan whenever Klal Yisraelperformed their duties with renewed vigor at every moment, cherishing the continuous flow of the Divine that emanated from it at all times.

Sarah’s life was characterised by the fact that she never went stale in her devotion to God, since she recognized the need of new chances for service on a regular basis.

Finally, the Divine Cloud of Glory that rested atop the Mishkan served as a visual reminder to Klal Yisrael that God was there with them in an almost tangible way.

Indeed, Sarah’s tent, which served as a temporary residence for the Shechinah, or Divine Presence, was a microcosm of the greatMishkan that would follow in its wake.

Targum Press has released an excerpt from the Sochatchover Rebbe’s Shem MiShmuel, which has been translated into English by Rabbi Zvi Belovski.

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What’s the source for the Challah lasting all week in Sarah’s tent?

One of the three miracles that occurred in Sarah’s tent (which was brought back when Rivka married Yitzchak) was that the candles remained lit for the whole week, the challah remained fresh from week to week, and a cloud hung over the tent for the entire time it was used. Rashi (Bereishit 24:67) does mention that a bracha was discovered in the dough, which is consistent with the Challah miracle. The miracle is not specified, and it may be anything; in fact, some believe that the miracle was that the dough increased in size magically (Sapirstein chumash.) Is anyone aware of the source of the Challah that has been sustaining Sarah’s tent for the past week?

  1. 17, 2014, 16:13 p.m.
  2. 4 In this Parsha, the Shem Mishmuelon is interpreted as follows: (5671).
  3. As a result, he claims that the phrase “blessing in the dough” refers to the same idea.
  4. repliedNovember 17, 2014 at 16:30 • • • • • • • • • • • • • • • 21.3k1 gold badges were awarded.

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Version printed in black and white Rivka, our grandmother, is introduced to us in the parsha Chayei Sarah. Rivka is the matriarch who receives the most attention in the Torah, more than any of our other matriarchs. It describes in detail how she met Yitzchak, how she became engaged to him, what her pregnancy was like, how she ensured that her excellent son, Yaakov, received Yitzchak’s blessings, and how she safeguarded him from harm. It informs us about numerous miracles that she had been accustomed to, as well as other things.

  • In particular, Jewish mothers and daughters, as well as the character and authority of Jewish women, are being targeted.
  • What are the lessons that we are supposed to take away from Rivka?
  • According to Rashi, Rivka is three years old when we first meet her, and she is unusually mature for her age.
  • The first miracle that occurred for her was that when Avraham dispatched Eliezer to Aram Naharayim to look for Rivka, the journey should have lasted seventeen days; nevertheless, Hashem expedited the journey and he arrived the same day he set out on his journey.
  • A rose has thorns to protect it while it is in bloom, but once it has blossomed, it must be picked, at which point the thorns represent a threat to anyone working around it.
  • That day, she turned three, the age at which a Jewish kid begins formal education.
  • She had reached the age of education, yet it was vital to remove her from the thorns now that she had passed this milestone.

When the maidens went out to fetch water, he would stand by the spring to watch them.

Now, if she responds with, “Drink, and I will also provide water for your camels,” he will know that he has found the ideal woman for himself.

We are informed of a second miracle in this section.

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Her purity, innocence, and righteousness are credited with performing this miracle.

“Drink,” she said, adding, “and I will also draw for your camels.” He wasn’t sure if she was the proper one for him.

This indicated to him that hospitality had been a part of her upbringing and that she would be totally at home.

However, Rivka’s father, Besuel, had second thoughts and wished to intervene in order to put an end to the engagement.

Eliezer wished to say goodbye to Rivka the following morning, so he planned to depart early.

The moment they realized that he wasn’t going to follow tradition, they began to doubt his entire narrative, which is why they consented to the match without even asking her for her thoughts beforehand.

However, as a result of this unexpected turn of events, they have decided to back out of the initial agreement.

Rashi informs us that it is from this point on that we learn that a woman cannot be engaged to someone without her permission.

Her family, of doubt, agreed with her, as seen by their respect for her viewpoint.

They bestowed upon her the blessing that we now usually bestow upon brides at their wedding: “May you grow to hundreds of myriads!” When they returned, Rivka came upon Yitzchak in the field, and she was so struck by his holiness that she almost fell off the camel she was riding on.

Eliezer told Yitzchak about the extraordinary happenings that occurred during his journey.

Rashi notes that she was similar to his mother Sarah in many ways.

They were able to resume when Rivka arrived.

Second, she had a blessing in her dough, which meant that even a tiny bit of her bread was sufficient to satisfy hunger.

It appears that the preceding sequence should be reversed.

Afterwards, he would have tasted her bread, and it would take him an entire week before he realized that her Shabbos lights would remain lit throughout the whole week.

In the following parsha, we discover that our predecessors observed all of the mitzvot, including those decreed by the rabbis themselves.

It would seem reasonable that Avraham would have been burning candles from the time Sarah passed away, three years prior.

So why did Rivka, who was not married and was not even required to light Shabbos candles since she had not yet reached the age of Bar Mitzvah, make it a point to light Shabbos candles?

We learn the significance of Shabbos candles lighted by women, even unmarried women, and even before a child becomes a Bar or Bat Mitzvah.

Even if you can’t see the physical candles burning, there is a spiritual light that shines throughout the week, thanks to the efforts of mothers and young girls who light candles every night.

Likewise, when a little girl burns a Shabbos candle, the same principle applies.

For example, a guy can construct or buy a house, but it is only a woman who can convert that home into a home.

This is due to the fact that Hashem has endowed women with the potential to influence the household in ways that no male can match.

We can now see why Rashi decided to flip the order of events.

This takes her to the next blessing, which she receives.

This leads to the third blessing, which occurs with marriage, when she establishes her own house, carrying with her a cloud of shechina, the Divine Presence itself, by adhering to the regulations of family purity, which is the culmination of her efforts.

Every one of Sarah and Rivka’s daughters have the ability to do the same.

It is also this light that heralds the arrival of Moshiach’s illumination.

May the light of the Shabbos candles fill your home and the entire world with Hashem’s Presence, bringing about the Second Coming of Moshiach! May he arrive as soon as possible. Rivka Part II: The Mother of Israel’s Story

Please Debunk this Parsha Myth

The following question came into COLlive’s inbox: A reader inquires as to the genesis of the belief that Sarah’s tent contained bread or challah that had a lengthy shelf life. The Entire Story November 14, 2014 – November 21, 2014 Heshvan 5775 is the month of Heshvan. Greetings from the COLlive inbox: According to a reader, Sarah’s tent had bread or challah that had a lengthy shelf life, and she would want to know where she got this idea. The Entire Story Greetings, COLlive Every year, when this Parsha comes around, I’m reminded of a certain aspect in the Parsha that appears to require elucidation on some level.

  • I’m talking to the second of the three miracles that occurred in Sarah’s tent and were resurrected when Rivka and Yitzchak were united in marriage.
  • Right?
  • Bracha metzuya b’issa, to be precise.
  • The bracha was that the dough mysteriously grew in size (according to the Sapirstein chumash.) It appears that someone mistook this challa for the lechem haponim, which remained in good condition from one week to the next.
  • Do any of your readers have any further knowledge about this subject?
  • Please pass the word forward, l’toeles harabbim!

A Woman of Valor, Who Can Find?

The following post was made on June 7, 2002 (5758) by Rabbi Pinchas Winston. Series: Perceptions|Level:Beginner.

Friday Night:

In response to Moshe’s complaint to G-d at the conclusion of Parashas Shemos regarding the growth in slavery for the Jewish people, according to Talmud (Sanhedrin 111a), G-d answered (paraphrasing):”What a shame. They aren’t made the same way they used to be! Tests were administered to Avraham, Yitzchak, and Ya’akov, but none of them expressed any concern about my actions.” Yitzchak had to dig five wells before he was able to maintain control of one of them. Ya’akov had to pay for the space where he was going to set up his tent, and both of these happenings occurred in Eretz Yisroel, the land that G-d had promised them would be theirs in the future!

  1. What had been Avraham’s litmus test before to this?
  2. He also knew that the land would one day be his.
  3. Moshe’s love and care for the Jewish people had, after all, been the only thing that had compelled him to come out in the first place.
  4. The fact that Moshe was moved to doubt God’s judgment because of his love and care for the Jewish people showed that G-d was less concerned and loving of his children than Moshe himself.
  5. The working premise is as follows: whatever the Fathers (Avraham, Yitzchak, and Ya’akov) accomplished was a sign for the Children to follow (all the generations that followed).
  6. It is possible that we will feel that our efforts are in vain.

The Torah teaches us that it is our responsibility to respond to reality as it reveals itself to us at the moment, and that we must act with total confidence and trust that G-d understands what He is doing, and that in the end, it will be returned to us as a recompense.

Shabbos Day:

During the process of changing Avraham’s given name from Avrom to Avraham, the letter “heh” was introduced. As a result, his name became 248 (aleph = 1; bais = 2; raish = 200; heh = 8; mem = 40), which corresponded to the number of essential limbs in the body, as if to suggest that Avraham served G-d with every one of his limbs. Sarah, Avraham’s wife, had also been given a Divine name change, from Sarai to Sarah, as part of the blessing. It was given the letter “heh,” much like her husband’s given name.

Apparently, after the yud was taken from Sarai’s name, the yud went before G-d and protested, saying, “Is that fair?

Your new home will be because Moshe will join your name to that of the virtuous Hoshea, transforming it into Yehoshua, and it will be the addition of your name that will safeguard him from the wicked scheme of the spies when they return from spying on the country of Israel!

We won’t get into the specifics of what all of this is intended to signify (do the letters of the Aleph-Bais truly speak?

According to the Talmud (Menachos 29b), the physical world we live in now was created from the letter “heh,” whereas the world to come was created from the letter “yud.” This is because the physical world we live in now was created from the letter “heh,” whereas the world to come was created from the letter “yud” (according to the Maharal, since the letter yud is the only letter in the Aleph-Bais not comprised of other letters, it symbolizes the pristine simplicity of the Eternal World).

  1. Sarah’s name change, on the other hand, was intended to add something rather than take something away.
  2. If the yud represented Sarah’s intrinsic link to the World-to-Come, why would G-d want to remove it from her possession?
  3. As you had anticipated, the solution may be found in this week’s parsha.
  4. Indeed, we spend the most of our time with Sarah when she appears to be unhappy about Hagar and Yishmael, and as a result, she comes off as a very austere individual.
  5. What gave her the right to be referred to as “the mother of all mothers” by the Jewish people, and even by the rest of the world?
  6. our mother) was on the mind of Shlomo HaMelech (King Solomon), he composed the song “Aishes Chayil,” which is performed in Jewish homes every Friday night after Shalom Aleichem and before Kiddush.
  7. Rashi informs out that all of the miracles that had occurred for Sarah, and which had halted upon her death, were re-established for Rivka right then and then.

How did Sarah’s life change as a result of the three miracles that occurred?

What is the significance of these three miracles in particular?

First and foremost, Adam, who was “kneaded” from the soil and was therefore referred to as “challah,” was blemished as a result of the transgression that was begun by his wife, Cain.

After nearly 2,000 years, Sarah’s spirituality progressed to the point where she was able to offset the spiritual consequences of Chava’s transgression on a personal level.

She had been successful (to a significant extent) in creating a super-spiritually clean atmosphere while living in a world that was heavily contaminated by spiritual impurity, as evidenced by the clouds that shrouded her environment at the time.

Twelve spies were dispatched by Moshe to spy on the country of Israel, according to the book of Parashas Sh’lach.

Only two spies returned with favorable reports, Kaleiv and Yehoshua, and it was only these two who were fortunate enough to endure the desert and eventually reach Eretz Yisroel.

What, on the other hand, did Yehoshua have to shield him from the spies’ pernicious advice?

Essentially, this was the spiritual grandeur that Yehoshua had received from his mother, Sarah, through the yud that was tied to his given name.

This is what distinguishes a genuine Aishes Chayil, about whom Shlomo HaMelech wrote in his book.

In this picture, you can see Sarah Imeinu, and this is the legacy she left to her children and grandchildren.

They had been instructed to quickly put their belongings into a small bag before being loaded onto a cattle car for transportation.

As the train proceeded down the track to a destination that no one knew about but that everyone feared, a great sense of despondency descended upon the passengers.

With as much devotion as always (if not more), she recited the brochos and lit the candles, and instantly the car full of trapped and distraught Jews was transformed by the warm glow of the Shabbos candles, and the woman’s devotion to G-d, albeit temporarily.

However, the Torah looks at this woman as a true Aishes Chayil, a woman who clearly had incorporated the “yud” of Sarah’s name into very way of thinking, and was therefore able to hold onto the values of her ancestors in spite of the direction of the world around her-forever.

Seudos Shlishi:

It had been a nail-biter throughout. Genuine, in the end, G-d had never intended for Avraham to slay his own true son, but this was not what he wanted. Avraham did not comprehend how fragile his spiritual inheritance was until his son Yitzchak married and had children, but he did recognize it. As a result, following the Akeida, his first order of business was to select a suitable shidduch for himself to serve as spiritual successor. In order to achieve this, Avraham dispatched his trusted servant, Eliezer, back to the country of his birth in search of a family member who could marry Yitzchak, who had returned to the land of his birth.

  • Eliezer started out on his quest right away, and he was already seeing a miracle: G-d had decreased the distance between him and his destination, and he had arrived ahead of time.
  • As the midrash says, Rivka had gone down to the well and collected some water; in fact, the water had come up to her and demanded to be brought!
  • Although Eliezer was unaware of G-involvement d’s until Rivka approached him and the camels with the promise of providing them with drink, then food and shelter, Eliezer was certain that G-d was directly engaged and that his mission had been successful.
  • This is only another example of how, according to the Torah, miracles, no matter how stunning they may be, do not capture our whole attention.
  • A person who has been immersed in Torah and who is dedicated to the principles of the Torah.
  • In the end, it is such a person that G-d would support and even transform the world for him, if necessary, in order to allow him to carry out his mission.
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Melave Malkah:

Avraham died at the age of 175 years, five years before his expected death date, in order to prevent witnessing his grandson Eisav go in the wrong road spiritually. The fact that Yishmael showed respect to Yitzchak by permitting him to precede him at Avraham’s funeral, as Rashi points out, demonstrates that Yishmael performed tshuva. The Talmud also recounts that on the day of Avraham’s death, all the leaders of state and government came out to grieve with the words, “Woe to the world that has lost its leader!

Eisav’s bad deeds have already been observed directly by those who have been affected by them.

Have a wonderful Shabbos.

Rabbi Pinchas Winston and Project Genesis, Inc.

Rabbi Winston is the author of a number of publications on Jewish thought and philosophy (Hashkofa). It’s possible that his works will appeal to you if you love Rabbi Winston’s Perceptions on the Parsha. For further information, please see Rabbi Winston’s online book store. www.thirtysix.org

Chayei Sara

INTRODUCTIONParashat Chayei is the first chapter of the Torah. Sarah begins with a story about the passing of the elderly grandmother. After a long and fruitful life filled with difficulties that she gladly accepted and stormy seas that she successfully sailed, mother Sarah passes away and is no longer found in the pages of Biblical history. Avraham, despite the fact that he is undoubtedly distraught by the magnitude of his loss, immediately goes out to obtain a burial spot for her. Avraham approaches the Chittites, who are the legal owners of the lands in the Chevron region, and turns to Efron, a fellow Chittite, to ask for his permission to purchase the cave of Makhpela and the surrounding fields.

  • Surprisingly, the patriarch is willing to give up this sum of money, as he is well aware that his acquisition of Makhpela would have far-reaching consequences.
  • He realizes that he will be long gone before his descendants are numerous and mature enough to claim Canaan as their own after more than six decades of being a wandering shepherd in the land of Israel and still having no landed property to speak of.
  • Avraham creates a concrete and everlasting link with Canaan’s bountiful soil by erecting a family sepulcher for burial and acquiring a burial spot for his ultimate rest.
  • They will return to Makhpela, if for no other reason than to pay homage to their ancestors, and in doing so, they will pay tribute to their past.
  • In the Torah, we see how tenderly it chronicled their geographical and spiritual journey from Ur, how proudly it praised their deeds of compassion and justice in the new land, and how beautifully it astonished at their constant confidence in God, even when God severely tested their faith.
  • However, they do not perish until their worthy successors have been selected.
  • In response to Eliezer’s thirsty request at the well, the compassionate Rivka returns with Avraham’s faithful servant from the far-off eastern countries of Mesopotamia, where she is tested and wonderfully vindicated.

This final tale before Avraham’s death is portrayed by the Torah as a solid indicator that he dies in perfect happiness, knowing with surety that they will carry on God’s work on his behalf.

He claimed Rivka as his own, and she eventually became his wife, whom he adored.

In this instance, the Torah provides no room for interpretation.

He no longer mourns the loss of his mother Sarah, not because he has no longer felt the cavernous hole left by her absence, but because in Rivka he sees the prospect of continuing their family’s history.

After all, while Yishmael’s expulsion from the family may have caused Avraham great distress, Sarah had no qualms about it as all.

THE PROGRESSION OF SARAH AND RIVKA’S LIVES In revealing words, the Midrash Bereishit Rabba, which is recounted by Rashi with changes, explains the transition from Sarah to Rivka: “Yitzchak took her into the tent of Sarah his mother,” — a cloud remained stuck at the entrance to Sarah’s tent for as long as Sarah was alive.

  • However, as soon as Rivka came, the cloud reappeared.
  • When she passed away, her generosity came to an end.
  • As long as Sarah was alive, a blessing would be linked with the dough she baked.
  • However, when Rivka came, the blessing was restored.
  • When she passed away, that lamp was turned off.
  • Yitzchak saw that she was following in the footsteps of his mother, making her dough and dividing the Challa in accordance with Jewish tradition.
  • He claimed Rivka as his own, and she eventually became his wife, whom he adored.

The Midrash makes several amusing parallels to draw attention to the fact that Rivka and Sarah are genetically related to one another.

What do you think the significance of these challenging analogies is?

Very likely, the Rabbis were influenced by that other chapter in order to Midrashically read our text as a mirror of the other section in question.

According to the description preserved in the Book of Shemot (Chapters 25 – 27), the Mishkan was a rectangular structure made of gilded acacia planks that was covered with exquisitely embroidered curtains and protected from the elements above by protective skins.

As a result, the Mishkan was frequently referred to in the text as “Ohel Moed,” which literally means “Tent of Meeting” (see Shemot 28:43, et al).

Consider the Aron (Ark of the Covenant), which was the only object to be allowed to enter into the most holy sanctuary in Temple Mount: it served as a storage place for the engraved tablets of the Decalogue that Moshe had received at Sinai, and as a symbol of God’s throne on earth.

The Golden Altar was located in the more outer space of the “Holy,” and it was primarily used for the daily offering of incense.

With pure olive oil, the former, a seven-branched candelabrum richly adorned with images from the world of trees and flowers, was lighted on a daily basis, serving as a striking emblem of God’s crucial role in enlightening the human mind and spirit with His knowledge.

The outside courtyard, like the inner courtyard, was equipped with a bronze altar, on which the animal sacrifices were carried out as well.

As a result, Moshe was unable to enter the Tent of Meeting because the cloud had descended upon it and the Mishkan was filled with God’s glory.

Nevertheless, if the cloud refused to lift, they would not be able to continue their voyage until the cloud did.

THE PERFECT JEWISH RESIDENCE In light of this, it is not difficult to see the connection between the Tent of Meeting and the Tent of Sarah and Rivka any longer.

Both underscored the crucial role played by God in the human struggle to provide for one’s family’s nutrition, as the former included the Table of the Showbread and the latter featured “the dough was blessed.” Given the presence of a continually lighted Menora in the former and the “lamp that illumined from one Shabbat night to the next” in the latter, both stressed the role of God in delivering inspiration.

And both, of course, were overshadowed by the enigmatic cloud, a concrete (while also insubstantial) symbol of God’s incorporeal but real presence in the physical world, which loomed over the entire scene.

As matriarchal characters, there is no question that the Midrash interprets the labor and accomplishments of the two as symbolic of the characteristics that should characterize ideal houses for their descendants as well.

Or will they serve as productive and positive focal points for the creed of labor’s dignity, for the profound recognition that materiality is but a noble means to a more noble end, for the blessed dough that fills the belly without leaving in the mouth an acrid and bitter taste borne of frustration and disappointment, and for the blessed dough that fills the belly without leaving in the mouth an acrid and bitter taste borne of frustration and disappointment?

  • What kind of learning and spiritual growth will take place in our homes?
  • And if they do become places of boring and thoughtless life, would they be nothing more than shells that house strange blue flickers and continual numbing sounds that radiate indifferently from featureless screens of coated glass?
  • THE MISHNA IN THE DAY OF SHABBAT The severe decision that is offered by the reading of the Midrash is emphasized even further by an even more extreme source, this time from the Mishna in Tractate Shabbat: “It is better to die than to live,” says the Mishna.
  • We see right away that two of the aspects of Rivka’s tent, the sanctified bread and the Shabbat light, are matched in the Mishna by the “rules of Challa and the kindling of the lamp,” which we discussed previously.
  • How is this possible?
  • While it is hard to discount these statements completely (see, for example, the Ramban’s commentary on Bereishit 31:35 and Vayikra 18:19), they constitute a relatively tiny aspect of the whole issue.

To put it another way, we could argue that God’s tangible presence, symbolized by the cloud hovering above the matriarchal tent in the Mishna, is paralleled in the Nidda by the laws of the Mishna, because both items emphasize the overarching experience of God’s involvement in the husband-wife relationship.

  1. It may be important to notice that, while the Mishna in Shabbat clearly assigns responsibility for these three rules to women, the Mishna in Shabbat also explicitly devolves duty for these three regulations to males.
  2. A man who lives alone, or whose wife is unable to do so, is responsible for lighting the Sabbath lamps.
  3. Particularly noticeable now, in the post-(and prior to!) Temple period, is the influence of those laws on marriage, particularly in the sphere of the bond between the husband and the wife.
  4. Even while the relevant Talmudic chapter strives to elucidate the relationship between childbirth and these three things, it only presents us with an external link between the two concepts.
  5. As a result, the Heavenly Court is alerted to the fact that the mother is not paying heed to the three rules at this time of tremendous vulnerability that is delivery.
  6. Is it possible that the Mishna was attempting to make a simple causal and empirical relationship between mortality during childbirth and the disregard of these three fundamental principles?
  7. It’s also possible that the Mishna was communicating something much deeper, namely that failure to observe these three principles, which are THE DEFINING COMPONENTS OF A HEALTHY AND FUNCTIONAL JEWISH HOME, is detrimental to any possibility of Jewish continuity.

So the meaning of Sarah’s and then Rivka’s tent, both powerful symbols for the underlying values that must shape, characterize, and inspire what must not otherwise be left undefined as the comfortable but spiritually amorphous setting of the modern and secular Jewish hearth, comes to be defined as the following: In these perilous times, when Israel is besieged from the outside by bloodthirsty enemies and threatened from within by indifference and apathy, we would do well to remember the example set by our matriarchs, because the future of the Jewish people depends on it.

Shabbat Shalom, everyone.

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