Chaye Sarah

Gen. 23:1-25:18

 

Précis: The parasha begins with the counting the days of the life of Sarah (Chaye Sarah) and with her death. It continues with a detailed description of the purchase of the cave of Machpela by Abraham for a family burial site. Abraham orders his servant to go to Abraham’s ancestral home to obtain a wife for Isaac, and after a series of fulfilled signs, the servant finds Rebecca. Rebecca returns with the servant; she and Isaac meet, fall in love at first sight, and become man and wife. The parasha ends with the death of Abraham, and his burial by Isaac and Ishmael in the family plot.

 

Gen 24:12-14: “Eternal One, God of my master Abraham, please bring me luck today, and do a kindness for my master Abraham. Here I am standing at the water-fount, and the daughters of the townspeople are going forth to draw water; the girl to whom I say, ‘Tip your pitcher and let me drink,’ and who replies, ‘Drink; and let me water your camels, too’ - let her be the one You have designated for Your servant Isaac; that is how I shall know that You have done a kindness for my master.’”

 

            Rabbi Kari Tuling has used these verses to discuss the efficacy of prayer (10 Minutes of Torah, 11/6/23)

            Abraham’s servant Eliezer is sent to find a wife for Isaac, and as he approaches his destination, he stops to pray for a very specific sign that he has found the correct bride. He sought a righteous woman, and found her in Rebecca. While the text does not explicitly state that God answered the prayer, it does seem rather obvious that the prayer was in fact heard and fulfilled immediately.

            Rabbi Tuling cautions us to “be careful here.” Is this indeed what we are supposed to take from this story? She examines another prayer which we recite (all too frequently of late), the prayer for healing. It begins with the phrase “mi shebeirach” (meaning “the One who blesses”). Would it not be wonderful if we could pray for a miracle and receive one every time we pray? But life does not work that way. The prayer is not a magical incantation. Instead, it is a statement of what she calls “desired outcomes.”​ 

            Viewed​ in this light, Eliezer’s prayer might be understood as a sincere request to know how to respond to his challenge. When we recite mi shebeirach, it can be understood as a sincere request to know how to face the challenge when we want someone to be whole again. It is also an acknowledgement of our fear that this will not occur. But it can be seen as a way to channel our spiritual energy so that our prayers might be heard, and that God will grant a refuah shleimah to those for whom we pray.