Friday, 13 November 2020

Shabbos Tzetl: Chayei Sarah & Mevarchim

CANDLE LIGHTING 
6:44pm - early candle lighting
7:50pm - Candle Lighting, Friday.
8:53pm - Havdalah, Saturday.
These times are for Melbourne, Victoria, Australia.
Eruv Status: KOSHER
Shabbat Shalom! 


This Shabbat is Shabbat Mevarchim ("the Shabbat that blesses" the new month): a special prayer is recited blessing the Rosh Chodesh ("Head of the Month") of the upcoming month of Kislev, which falls on Tuesday of next week.

Prior to the blessing, we announce the precise time of the molad, the "birth" of the new moon. See molad times.



YESHIVA SHULE TIMES
Please click here to view the Yeshivah Shule Tzetel for Shabbos Mevorchim Kislev, Parshas Chayei Sarah.

Please click here to view the PDFs of the Weekly Publications previously distributed in Shule each Shabbos.



PARSHAH IN A NUTSHELL
Genesis 23:1–25:18

Sarah dies at age 127 and is buried in the Machpelah Cave in Hebron, which Abraham purchases from Ephron the Hittite for four hundred shekels of silver.

Abraham's servant Eliezer is sent, laden with gifts, to Charan, to find a wife for Isaac. At the village well, Eliezer asks G‑d for a sign: when the maidens come to the well, he will ask for some water to drink; the woman who will offer to give his camels to drink as well shall be the one destined for his master's son.

Rebecca, the daughter of Abraham's nephew Bethuel, appears at the well and passes the "test." Eliezer is invited to their home, where he repeats the story of the day's events. Rebecca returns with Eliezer to the land of Canaan, where they encounter Isaac praying in the field. Isaac marries Rebecca, loves her, and is comforted over the loss of his mother.

Abraham takes a new wife, Keturah (Hagar), and fathers six additional sons, but Isaac is designated as his only heir. Abraham dies at age 175 and is buried beside Sarah by his two eldest sons, Isaac and Ishmael.



HAFTORAH IN A NUTSHELL
I Kings 1:1-31.

This week's haftorah describes an aging King David, echoing this week's Torah reading, which mentions that "Abraham was was old, advanced in days."

King David was aging, and he was perpetually cold. A young maiden, Abishag of Shunam, was recruited to serve and provide warmth for the elderly monarch.

Seeing his father advancing in age, Adoniahu, one of King David's sons, seized the opportunity to prepare the ground for his ascension to his father's throne upon the latter's passing — despite King David's express wishes that his son Solomon succeed him. Adoniahu recruited two influential individuals — the High Priest and the commander of David's armies — both of whom had fallen out of David's good graces, to champion his cause. He arranged to be transported in a chariot with fifty people running before him, and invited a number of his sympathizers to a festive party where he publicizing his royal ambitions.

The prophet Nathan encouraged Bat Sheva, mother of Solomon, to approach King David and plead with him to reaffirm his choice of Solomon as his successor. This she did, mentioning Adoniahu's recent actions of which the king had been unaware. Nathan later joined the Bat Sheva and the king to express support for Bat Sheva's request. King David acceded to their request: "Indeed," he told Bat Sheva, "as I swore to you by the Lord God of Israel saying, 'Surely Solomon, your son, shall reign after me and he shall sit on my throne in my stead,' surely, so will I swear this day."



SAGES ON THE PARSHAH

I am a stranger and a resident amongst you (23:4)

The Jew is a "resident" in the world, for the Torah instructs him not to escape the physical reality but to inhabit it and elevate it. Virtually all the mitzvot (divine commandments) of the Torah are physical actions involving physical objects, in keeping with the Jew's mission to make a "dwelling for G‑d in the material realm" by sanctifying the everyday materials of everyday life.

At the same time, the Jew feels himself a "stranger" in the material world. His true home is a higher, loftier place, the world of spirit, the world of holiness and G‑dliness from which his soul has been exiled and to which it yearns to return. Indeed, it is only because the Jew feels himself a stranger in the world that he can avoid being wholly consumed and overwhelmed by it, and maintain the spiritual vision and integrity required to elevate it and sanctify it as an abode for the Divine Presence.

(The Lubavitcher Rebbe)

https://w2.chabad.org/media/pdf/44621.pdf



ZICHRON YAAKOV


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