The Secret of Sarah Imeinu's Laughter: A Supernatural Birth

Class No. 220 | Cassette 220 Tuesday, Parashas Toldos, 30 Cheshvan 5760 - Pidyon HaBen (redemption of the firstborn) in Har Nof, Jerusalem Thursday, Parashas Toldos, Eve of 3 Kislev 5760 - Sheva Brachos (wedding blessings) at Shaarei Simcha Hall, Jerusalem

An in-depth discourse explaining the secret of the changing of the names of Avraham and Sarah, and why Sarah Imeinu (our Matriarch) laughed when she heard about the birth of Yitzchak. This is explored through the commentaries of the Netziv.

Rivkah told Yaakov that if he did not go in to Yitzchak, she would go in herself. Just as Sarah was greater than Avraham in prophecy, so too Rivkah was greater in prophecy. Sarah saw with her Ruach HaKodesh (Divine inspiration) that nothing good would come from Yishmael.

The Midrash Pirkei DeRabbi Eliezer states that the ninth test of Avraham Avinu (our Patriarch) was the most difficult and terrible of them all: "And she said to Avraham, cast out this slave-woman and her son." Out of all the hardships and tests that came upon Avraham—when Nimrod threw him into the fiery furnace, and when he had to perform the Akeidah (Binding of Yitzchak)—this test was the hardest and most terrible of all in his eyes, as it is written:

"And the matter was very bad in the eyes of Avraham, concerning his son."

The Midrash asks: Where was Avraham's compassion? After all, he could have gained a reputation in the world as someone who "preaches beautifully but does not fulfill beautifully." He speaks about compassion, about making concessions, and about world peace, yet when two women quarrel in his own home, he banishes one of them along with a sick child and throws them out into the desert. It would become known throughout the world that Avraham does the exact opposite of what he preaches—he threw his firstborn son out of the house and is incapable of making peace between his two wives and his two sons. Therefore, out of all the tests, this test was the most difficult for him.

The Secret of the Name Change and the Letter Hei

At the same time, Sarah Imeinu was waiting for a male child. The Tanna DeBei Eliyahu says that she waited for eighty-five years. After eighty-five years, Hashem tells Avraham Avinu in Parashas Lech Lecha that through the changing of her name, she would be blessed with children, specifically a male child:

"And God said to Avraham, as for Sarai your wife, you shall not call her name Sarai, for Sarah is her name."

The Midrash Rabbah says: "Avraham was not crowned through Sarah, Sarah was not crowned through Avraham, rather Avraham was crowned through Sarah." The letter Yud (numerical value of 10) of Sarai was split into two: one Hei (numerical value of 5) was given to Avraham, and the second Hei was given to Sarah. The holy Arizal explains that the letter Yud symbolizes the Alma DeDuchra (the masculine spiritual realm). As long as she had a Yud in her name, she could not give birth. A woman needs the letter Hei in order to give birth, and if she does not have it, she must borrow it. For example, Rachel did not have a Hei in her name, so she borrowed it from her maidservant Bilhah, who had two Heis in her name. The power of procreation is hidden within the letter Hei. Therefore, "Avram" could not beget children, but "Avraham" could. The moment Sarah received the letter Hei, she descended from the Alma DeDuchra to the Alma DeNukva (the feminine spiritual realm of receptivity and birth), and she was now capable of giving birth.

The Covenant with Yitzchak versus Yishmael

When Hashem brings the good tidings to Avraham: "But My covenant I will establish with Yitzchak, whom Sarah shall bear to you at this set time in the next year," Avraham, who already found it difficult to believe that he would have another son, requests:

"Oh that Yishmael might live before You!"

The holy Zohar says regarding this: "Woe to that moment when he prayed for Yishmael!" Had Avraham not prayed for Yishmael, they would have no power in the world today. It is by the power of this verse, "Oh that Yishmael might live before You," that the descendants of Yishmael have power to this very day.

Hashem replies to Avraham: "Indeed, Sarah your wife shall bear you a son, and you shall call his name Yitzchak, and I will establish My covenant with him for an everlasting covenant." Hashem is essentially telling him: Stop praying for Yishmael. You want Yishmael? Fine, "And as for Yishmael, I have heard you; behold, I have blessed him... twelve princes shall he beget, and I will make him a great nation." He will have kings and princes, but remember that Yishmael is not your continuation. The eternal covenant is forged exclusively with Yitzchak.

The Secret of Sarah's Laughter

Afterwards, the three angels arrive. Avraham had already informed Sarah about the name change and that in a year's time, a son named Yitzchak would be born to them. The angels arrive and say: "At this set time next year, you shall bear a son." In response to this:

"And Sarah laughed within herself, saying, 'After I have withered, shall I have rejuvenation, and my lord is old?'"

The question arises: Why did Sarah laugh? She should have answered "Amen"! She had already received the tidings through prophecy two days earlier.

The Netziv of Volozhin in his book Haamek Davar, as well as the Heichal HaBracha of Komarno (who wrote the exact same commentary without knowing of one another), explain a profound principle: Sarah wanted to give birth at the age of ninety, and not at the age of twenty. She wanted the birth to be completely supernatural.

Sarah had two arguments. First, why did I return to the age of twenty? I wanted to give birth to a holy and pure child, without any materialism or nature, a child born from extreme old age. Second, why "and my lord is old"? Why did Avraham remain old, like a dry tree, while I returned to the days of my youth? The prophet Yeshayahu says:

"Look to the rock from which you were hewn, and to the hole of the pit from which you were dug. Look to Avraham your father, and to Sarah who bore you."

Avraham is compared to a "hewn rock" and Sarah to a "hole of a pit." At the time of conception, Avraham was as dry as a tree and as a stone. Sarah asked: Why does he remain above nature, while I return to the nature of a twenty-year-old? I want to be like Avraham!

Therefore, she laughed. It is like a person who waits for a million dollars, and they bring him ten thousand dollars. He bursts into laughter. Sarah waited ninety years for a son who would be above nature, who would be entirely "Pachad Yitzchak" (the Fear of Isaac) – Gevurah (Severity) and fear of Hashem, completely clean from desires and urges. And now, as she returns to the nature of a twenty-year-old, she fears that the son will be born through the way of nature and will be forced to struggle with urges and thoughts.

Is anything too wondrous for Hashem?

Hashem answers Sarah:

"Is anything too wondrous for Hashem?"

Hashem explains to her that a person must be born with urges and desires, and his task is to transform them and return the fire to its root. Before the sin of Adam HaRishon (the First Man), man was attached to Hashem in the Infinite Light (Ohr Ein Sof). After the sin, the light transformed into the "lights of fire" of desires. Our task is to take this fire and elevate it back to holiness.

Hashem promises Sarah: Do not fear. Although he will be born as one born of a woman, there will be such a fear of Hashem upon him that it will break all the urges. As the Sages say: "A hard body – fear breaks it." Whoever sees Hashem before his eyes at every moment, the fear of Hashem breaks all of his desires.

The Chiddushei HaRim explains that this is the depth in the verse:

"God has made laughter for me; everyone who hears will laugh with me."

What kind of laughter is here? The Chiddushei HaRim explains: Yitzchak Avinu (our Patriarch Isaac) was in this world only in appearance. In truth, he did not belong to this world at all. Because of the immense fear of Hashem that was before his eyes from the moment he was born, all desires were nullified within him. At the time of the Akeidah (the Binding of Isaac), he was an "unblemished offering," handing himself over completely to Hashem, as if he were a pile of ashes upon the altar.

This is the laughter: that a human being was born who looks like one born of a woman, who appears as if he lives in this world according to the way of nature, but in reality, he is an angel of God who is completely above the way of nature. "Is anything too wondrous for Hashem?" – It is possible to bring a child into the world through the way of nature, who will be entirely above nature.

Therefore, we bless the groom and bride that they should merit to draw down holy children like the Patriarchs and Matriarchs, and in this merit, we will bring the complete Geulah (Redemption) and merit to see the building of the Holy Temple speedily in our days, Amen.

Part 3 of 4 — Lesson No. 220

→ Previous Part | Next Part ←

All Parts: Part 1 | Part 2 | Part 3 (Current) | Part 4