Volume XVII, No. 5
                       27 Marcheshvan 5762
                        November 2, 2002
                                
                          Sponsored by
        The Parness family, in memory of Max Parness a"h
                                
                    Fay Benn and Howard Benn
     in memory of her husband and his father, David Benn a"h
                      on his sixth yahrzeit
                                
                        Today's Learning:
                         Menachot 13:1-2
                 Daf Yomi (Bavli): Sanhedrin 52
                 Daf Yomi (Yerushalmi): Eruvin 9


  This week's parashah is devoted to two events: Avraham's
purchase of the Me'arat Hamachpeilah as a burial place for his
wife Sarah, and Eliezer's search for a wife for Yitzchak.  At the
end of the parashah, Avraham, too, is buried in the Me'arat
Hamachpeilah.  Rashi writes that the name "Machpeilah," meaning
"doubled" alludes to the fact that this was a cave within a cave.
Alternatively, the name alludes to the "pairs" that are buried
there: Adam and Chava, Avraham and Sarah, Yitzchak and Rivka, and
Yaakov and Leah.  However, notes R' Moshe Wolfson shlita, the
Zohar finds another meaning in the word.  Specifically, Chevron,
where the Me'arat Hamachpeilah is located is a "double" of
Yerushalayim.

  How so?  R' Wolfson explains: Our Sages teach that prayers pass
through the Me'arat Hamachpeilah on their way to Heaven, just as
they do through Yerushalayim.  And, just as the Patriarchs
sanctified Yerushalayim through their acts, e.g., the Akeidah, so
they sanctify Chevron by their presence there.  But Yerushalayim
and Chevron also are different.  Yerushalayim is the place where
G-d's Presence was revealed openly, while in Chevron, holiness is
well-hidden in the Me'arat Hamachpeilah, a cave within a cave.

  In essence, Chevron represents the buried, but never-ending,
connection between G-d and the Jewish people.  This is even
alluded to in the name Chevron, consisting of the very same
letters as the word churban.  When Yerushalayim is in a state of
churban / destruction, Chevron provides the chibur / connection
between G-d and the Jewish people.

  It is no coincidence that the story of Chevron is so closely
tied to the subject of marriage.  Not only is marriage the
subject of much of our parashah, but the Me'arat Hamachpeilah
also is the place where four married couples rest together until
the time of Techiyat Ha'maitim.  Our Sages teach that marriage is
the reunification of two parts of one soul that had been
separated at birth.  This deep connection between husband and
wife is never-ending, even in death.  And, the is the nature of
our relationship with Hashem, as well - never-ending.
(Wellsprings of Faith)
********

     "Avraham came to eulogize Sarah and to bewail her."  (23:2)

  The Midrash states: From where did Avraham come?  From Har
Ha'moriah, i.e., the place of the Akeidah.

  R' Eliezer Meir Preil z"l (early 20th century rabbi of
Elizabeth, N.J.) explains: Avraham was not crying over Sarah's
death per se, for she led a long and fulfilled life.  Rather,
Avraham was crying for the loss of a great mother and teacher,
one who could produce a son such as Yitzchak who would willingly
submit to G-d's word as at the Akeidah.

                                                  (Sefer Ha'Maor)

                            ********

     "They blessed Rivka and they said to her, `Our sister, may
     you come to be thousands of myriads . . ."  (24:60)

  Chazal (Masechet Kallah ch.1) cite this verse as an allusion to
Birkat Chatanim, the blessing recited at a wedding.  Where is
that blessing alluded to in this pasuk, which seemingly is
nothing more than the good wishes that Rivka's family offered
her?  R' Menashe Klein shlita (rabbi and posek in Brooklyn)
suggests two explanations:

  (1) The verse contains a redundancy: "They blessed Rivka and
they said to her . . ."  The Torah could have said, "They blessed
Rivka, `Our sister, etc.'" From this redundancy in the Torah's
words, not from the words of Rivka's relatives, our Sages derived
the law of Birkat Chatanim.

  (2) The gemara (Avodah Zarah 54b) records: The elders of Rome
asked, "If G-d does not approve of idolatry, why does he not
destroy the objects of idol worship?"  Chazal retorted, "Because
of fools who worship the sun, the moon and the stars, should
Hashem destroy those bodies, all of which serve a purpose?
Rather, it is Hashem's way to let the world continue on its
course and to punish the fools who stray.  In the same fashion,
one could argue that stolen seeds should not sprout.
Nevertheless, Hashem allows nature to take its course and the
seeds do sprout, but the sinner will pay the price.  Likewise, by
rights, an adulterous union should not produce offspring, but
Hashem lets nature take its course and He punishes the sinners."

  Continues R' Klein: Yes, nature takes its course when a man an
woman join in a prohibited union, including any marriage that is
not consecrated by Birkat Chatanim, but Hashem will not perform
miracles for that couple.  Thus, Chazal understood that in order
for the blessing of Rivka's family to take effect, in order for
Rivka's offspring to grow into "thousands of myriads," Rivka's
marriage must have been consecrated by Birkat Chatanim.

                                   (Mishneh Halachot Al Ha'Torah)