What a marvelous innovation is encapsulated within the two
Hebrew words chayei Soroh. The life of Soroh: Soroh
lived!
When we speak of terrible suffering, we say that a person's
life is not worth living. Soroh Imeinu, who until the age of
ninety did not have a child and had no prospect of bearing
one -- could she be said to have lived a full life? One
hundred and twenty- seven years? Including those ninety
years of barrenness and exasperating anticipation?
It is not only common folk who use the expression of
`living' as in "living it up," while relating to a period of
suffering as "not called living," lacking the vitality and
zest of life. We also find this attitude in Chazal in their
description of three types of people who are in a state of
constant suffering: "Their life is not life: those who are
overly merciful, quick to anger, and those who are
oversensitive, overfinicky" (Pesochim 113). Rashi
explains that when a person has a good life, he is
considered to have length of days.
Divrei Sofrim clarifies: When Chazal say that only
those years of serenity are considered living, the Torah was
not referring to those "dead ones" who are called dead in
their lifetime. Only those who cleave unto Hashem are called
alive, as it says, "And you who cleave unto Hashem your G-d
are all alive . . . " The meaning of peace and serenity is
the removal of troubles and pain in this world in order that
the soul be free to cleave to its Creator. This is difficult
when worries confuse a person and interfere with his
avodas Hashem. It is only for this purpose that a
person requires `peace' in this world -- to enable him to
serve Hashem.
Chazal actually come out and state this explicitly in
Yuma 71: Can we say that there are years of `life'
and years of `non- life'? Said R' Elozor: These (the former)
are the years in a person's life that are transformed from
bad to good. Shall we then say that "the years where we saw
evil" are not considered life? But we see that the Torah
itself testifies that all the one hundred and twenty-seven
years of Soroh's life were considered living!
The Netziv of Volozhin illuminates our eyes: Soroh was an
extraordinarily righteous woman who lived her life with
faith and trust to an exalted degree. The Midrash tells that
Soroh said to Avrohom: "You, through promise; I, through
faith." Therefore, she was never sad or depressed throughout
her life. This is what the Torah refers to: "The years of
the life of Soroh." These years were lived in joy, with
uplifted spirit, with a sublime degree of spirituality. She
was truly content and serene through her trust in Hashem.
Here does the Netziv open a window to a marvelous source of
light and grandeur illuminating the words of Chazal. "Heed
the voice of Soroh your wife -- from here we learn that
Avrohom was secondary to Soroh in prophecy".This seems to
defy logic. Avrohom Ovinu was a giant of giants, a man who
was spoken to steadily by Hashem. Can we fathom that his
level of prophecy was lesser than Soroh's, who received
prophecy only once, when the angel said: Yes, you surely did
laugh. How do we reconcile this? Surely this is beyond our
understanding!
The Maharal writes: And these things are esoteric, hidden
from us in great measure. But the Netziv continues: The
meaning is that he was lesser than she in divine
inspiration. In ruach hakodesh, Soroh surpassed
Avrohom, for divine inspiration only comes to rest upon
those who are enveloped in the joy of a mitzva
(Shabbos 30). Avrohom relied upon Hashem's promise
that he would be blessed with sons. But we are familiar with
the commentary of Chazal upon the verse, "`And Yaakov was
greatly fearful and distressed -- lest he commit (a great)
sin which would nullify the promise' ". Tzaddikim
have no sure guarantees in this world. But Soroh, who was
steadfast in her faith, even without having received a
promise, was never dejected throughout her life and
therefore, was privy to divine inspiration.
She hoped with all her heart and soul. She even introduced
her own adversary into her home for the purpose of becoming
purified through the suffering accompanying this act, and
thereby gaining the merit of being `built up' as well. She
remained happy throughout, and trusting in Hashem, her
Stronghold. "The meek shall also increase their joy in
Hashem, and the poorest among men shall rejoice in the Holy
One of Yisroel" (Yeshaya 29:19). The poorest among
men! These are the people who, in common language, are
considered not to be living a life that is worthy of the
name. But these will rejoice in the Holy One of Yisroel.
Their trust in the Holy One is broad and sublime. Therefore
they, too, are enveloped in joy, despite their difficult
situation.
