​Parashat Chayeh Sarah, 5785, 2024: “You Are Children of Hashem, Elokachem.”

 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל, בארץ ישראל ובכל חלקי הארץ
 
Our parasha relates the deaths of one of history’s most spiritually dynamic couples, Sarah and Avraham:

And Sarah died in Kiriath Arba, which is Hebron, in the land of Canaan, and Avraham came to eulogize Sarah and to bewail her. (Sefer Bereishit 23:2)
 
And Avraham expired and died in a good old age, old and satisfied, and he was gathered to his people. (25:8, these and all Tanach translations, The Judaica Press Complete Tanach)
 
We are met with the following pasuk following Avraham’s passing: “Now it came to pass after Avraham’s death, that Elokim blessed his son (b’no) Yitzchak, and Yitzchak dwelt near Be'er Lachai Ro’i.” (25:11)  Midrash Tanchuma, Parashat Lech Lecha IV, notes that prior to Avraham’s arrival on the historical scene, G-d alone gave brachot to humankind. As proof of this assertion, the Midrash cites the cases of Adam, Chava and Noach, wherein we find: “And Elokim blessed them [Adam and Chava], and Elokim said to them, ‘Be fruitful and multiply and fill the earth…’” (1:28), “And Elokim blessed Noach and his sons, and He said to them: ‘Be fruitful and multiply and fill the earth.’” (9:1) According to the Midrash, this changed at the beginning of Parashat Lech Lecha when Avraham responded to Hashem’s call:

“Go forth from your land and from your birthplace and from your father’s house, to the land that I will show you. And I will make you into a great nation, and I will bless you, and I will make your name great, and [you shall] be a blessing (v’heyah bracha).” (Emendations my own)
 
At this juncture, our Midrash suggests that Avraham acquired the ability to bestow a bracha upon others. If this is the case, why did Elokim, rather than Avraham, bless Yitzchak in our parasha—13 chapters later? The Midrash provides this answer:

Once Yitzchak was born, Avraham very much wanted to bless him. [Unfortunately, he saw with ruach hakodesh, prophetic insight] that Eisav and Ya’akov were to come forth from Yitzchak, therefore, he refrained from blessing him. At that moment, Avraham declared: “Let the Master of the World come and bless he Whom He so desires.” (Translation and brackets my own)
 
In sum, even though Avraham was given the gift to bless others, he refrained from blessing Yitzchak, since through ruach hakodesh he knew his progeny would one day include both Eisav and Ya’akov and did not want his bracha to rest upon Eisav. As such, Avraham declared: “Let the Master of the World come and bless he Whom He so desires.” According to this interpretation, the phrase, “Elokim blessed his son (b’no) Yitzchak,” refers to Avraham as the father, and Yitzchak as his son.
 
In his Commentary on the Torah, Rabbi Moses Alshich (1508-1593) interprets our pasuk, “Now it came to pass after Avraham's death, that Elokim blessed his son (b’no) Yitzchak, and Yitzchak dwelt near Be’er Lachai Ro’i,” in a very different manner. Although Rav Alshich initially agrees with our Midrash and states that the Almighty gave Avraham the ability to bless others, he diverges by suggesting that in order to avoid blessing Yishmael in addition to Yitzchak, Avraham withheld his blessings from both his sons. Consequently, after Avraham’s passing, Yitzchak was blessed by Hashem. In addition, the Alshich HaKadosh maintains that the word “b’no” in the phrase, “Elokim blessed his son (b’no) Yitzchak,” seems superfluous, since we certainly know by now that Yitzchak was Avraham’s son. Why, then, does the Torah add the word, “b’no?” The Alshich HaKadosh offers a fascinating response to this question that offers keen insights into our relationship with the Almighty:
​
But it may well be said that it is the normal way for one who buries his father to become profoundly saddened, or his father’s shadow has departed from upon him. Yet, when he is a tzaddik (a thoroughly righteous individual), he is not afraid, for he knows he remains a son to Hashem, for He, may He be blessed, will be a father unto him, and he will be His, may He be blessed, son…[This, then is the correct interpretation of the phrase,] “Elokim blessed his son Yitzchak,” namely, that after the death of Avraham, Hashem blessed Yitzchak His son, as if He said to him, “If Avraham has departed, [do not fear,] for you are a son to Me. [Moreover,] I am your Father who exists for all eternity.” Therefore, [the Almighty] blessed him [Yitzchak] in order to strengthen his heart [and mind so he would be able to successfully continue upon his life’s journey.] (Translation, underlining and brackets my own)
 
Though few of us are tzaddikim like Yitzhak Avinu, yet we can take comfort in knowing that the Almighty declared to one and all: “You are children of Hashem, Elokachem.” (Sefer Devarim 14:1)  No matter how many trials we encounter in our lives, and no matter how dark the night may be, the dawn of Hashem’s deliverance will surely burst forth. As Ya’akov Avinu declared so long ago, “For Your salvation, I hope, Hashem!” (Sefer Bereishit 49:18)  May this time come soon and in our days, with Mashiach Tzidkanu. V’chane yihi ratzon.
 
Shabbat Shalom
 
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