It’s been suggested that there is no use in bereaved parents trying to heal their broken hearts; as such efforts are futile. They cite this tragic story of Sarah Imeinu’s death to prove their point; that bereaved parents cannot possibly be expected to cope with their children’s death, and cannot be expected to ‘handle it’ - the proof being that Sarah Imeinu couldn’t ‘handle it’ and died. That if Sarah Imeinu couldn’t cope with the death of her child Yitzchok, then neither can we.
The purpose of this article is to shed some light on the incident concerning Sarah’s death and to show that her death was not a result of Akeidas Yitzchok. In the process, important Hashkafos of death, dying and bereavement will be revealed shedding new light on the subject.
Parchas Chayei Sarah states that Sarah Imeinu’s lifetime was one hundred years, twenty years, and seven years…Sarah died in Kiryas Arba…And Avraham came to eulogize Sarah and to bewail her. (23:1,2,3)
The narrative concerning Sarah Imeinu’s passing is indeed enigmatic. First, why does the Torah present the redundancy of the "years"of Sarah Imeinu’s life? In fact, the ages of the other Imahos, Matriarchs, is not mentioned when the Torah records their deaths. In addition, the "chaf" of the word u'livkosah, and to bewail her, is written in miniature. The Baal HaTurim explains that since Sarah Imeinu was very old, the weeping over her passing was diminished. Is this necessary for the Torah to note? Additionally, regarding Avraham's eulogizing Sarah, Rashi explains the juxtaposition of Sarah Imeinu’s death upon the Akeidas Yitzchak. He cites Chazal who explain that this is done to indicate that she died as a result of that event. The Satan told her that Avraham had actually slaughtered her precious Yitzchak. She cried out in grief and died. We wonder why Rashi does not cite this exegesis on the Pasuk that records Sarah's death. Rather, he mentions it concerning Avraham's eulogy and mourning for her. Last, Sarah was a woman of impeccable spiritual ascendancy. How is it that the Akeidah catalyzed her death? How could such a Nisayon, test, that became the benchmark of Avraham Avinu's distinction, be the ruin of Sarah, who was even greater than he in the area of Nevius, prophecy?
The Slonimer Rebbeh, Reb Shalom Noach Brozovski of Slonim, the author of the Nesivos Shalom offers a novel interpretation of the proceedings of Sarah's death which elucidates and illuminates the entire narrative.
We entreat Hashem daily to V'haseir Satan Milfaneinu U'meiachareinu, "Please remove the Satan from before us and from behind us." This indicates that there is a Satan that challenges us in front as we are about to perform a Mitzvah or withstand a Nisoyon. There is also another Satan, one who attempts to undermine the success and inspiration that we derive upon successfully carrying out a Mitzvah. The Yetzer Hora, evil-inclination, does everything within its power to sabotage whatever inspiration we might derive from our mitzvah observance. If it does not succeed in preventing us from performing the Mitzvah, then it will go to all lengths to frustrate and disenchant us after we have discharged our duty.
The Satan employed every gambit to ensnare Avraham and thwart the successful completion of his mission. When he saw that Avraham had withstood the test, that he had stood there prepared to sanctify Hashem's Name until he was halted by the Angel, he decided to change courses and become the Satan Mei'achareinu, the Satan from behind us. How did he do it? The Satan knew that Sarah was destined to die that day. The Heavenly decree from before her birth was that her lifespan would end on the day that happened to coincide with the Akeidah. With this information in his bag of tricks, the Satan told Sarah about what happened to her only son. She immediately died, but not as a result of the shock as the Satan would have everyone believe, but because it was her time. When Avraham heard about the tragedy that had befallen him, and the part that he played in "shortening" Sarah's life, (it appeared that) he regretted the Akeidah. That was exactly what the Satan planned. If he could not influence Avraham prior to the Akeidah, he would attempt a subterfuge afterwards.
Of course, the Satan failed in his ruse. We now understand why the Torah repeats Sarah's years. This underscores the fact that she lived precisely how long she was destined to live. She did not die "accidentally." Also, we now understand the juxtaposition of Sarah's death upon the Akeidah. The Satan wanted everyone to think that she died as a result of Avraham's mission. This is why Rashi emphasizes this exegesis on the Pasuk that relates that there was decreased mourning for Sarah. She died an old woman. She did not die prematurely. Her time had come, and the mourning was commensurate with this type of loss. It was all “Maaseh Satan”, the work of the Satan, who was once again foiled in his attempt to impede Avraham Avinu's spiritual progress.
This is why the next Posuk in the Torah states that “Vayokom Avrohom MeAl Pnei Meiso” that Avrohom got up from eulogizing Sarah. While eulogizing Sarah, he entertained a random thought that he was indeed responsible for her death by virtue of his performing the Akeidah and he recognized that the isolated thought was a Maaseh Satan and he got up and departed from that line of thinking. It wasn’t a constructive thought, it didn’t advance his Yiras Shomayim, and on the contrary, it impeded it. So, “Vayokom Avrohom”he severed the thought from his mind and never entertained it again.
There is a very powerful lesson to be derived herein for bereaved parents. We recognize the Satan that confronts us as we are about to withstand a Nisoyon. We often ignore him, however, when he comes up from behind. After the painful Nisoyon of the death of children, there is a special Yetzer Hora that challenges bereaved parents to give up hope and to discourage them from healing. This is the Satan Mei'achareinu. This is the “Maaseh Satan” who is attempting to impede our spiritual progress.
