"And Hashem did to Sarah"

Synopsis

Children help their parents earn and enhance a connection to the Light of the Creator when they pursue a spiritual path in life.

Relevance

A spiritual umbilical cord between parent and child remains in place for all eternity. Hence, the actions of a parent influence the child, and the actions of the child bear spiritual consequences for the parents. In this portion, we have the opportunity to arouse and bestow tremendous Light upon our children that will help motivate and guide them towards a spiritual lifestyle and existence.

Blessing Eden Flow Fruit Mazal Rain Righteous Rivers Sarah Soul, The Water Zeir Anpin

424. "And Hashem did to Sarah..." (Beresheet 21:9). HE ASKS, It is said, "And Hashem visited Sarah." Why, then, DO WE ALSO NEED "And Hashem did to Sarah"? AND HE REPLIES, We have learned that the 'fruits' of the works of the Holy One, blessed be He, come from the river that flows and issues from Eden, WHICH IS ZEIR ANPIN, and are the souls of the righteous. IN OTHER WORDS, HIS WORKS ARE THE SOULS OF THE RIGHTEOUS. And this is Mazal (lit. 'Flow') from where all the good blessings and blessed rains flow. And from there they issue, as it is written, "to water the garden" (Beresheet 2:10), as it flows and irrigates from above downward, because (bearing) children depends on Mazal and no other place.

424. וַיַּעַשׂ יי' לְשָׂרָה וגו'. כֵּיוָן דַּאֲמַר וַיי' פָּקַד אֶת שָׂרָה, מַהוּ וַיַּעַשׂ יי' לְשָׂרָה. אֶלָּא הָכֵי תָּנִינָן דְּאִיבָּא דְּעוֹבָדוֹי דְקוּדְשָׁא בְּרִיךְ הוּא, מֵהַהוּא נָהָר דְּנָגֵיד וְנָפֵיק מֵעֵדֶן אִיהוּ, וְאִיהוּ נִשְׁמַתְהוֹן דְּצַדִּיקַיָּיא, וְאִיהוּ מַזָּלָא, דְּכָל בִּרְכָאן טָבָאן, וְגִשְׁמֵי בִּרְכָאן, נָזְלֵי מִנֵּיהּ, וּמִתַּמָּן נָפְקֵי, דִּכְתִיב לְהַשְׁקוֹת אֶת הַגָּן, דְּאִיהוּ מַזֵּיל, וּמַשְׁקֶה מֵעֵילָא לְתַתָּא, בְּגִין דְּבָנֵי בְּהַאי מַזָּלָא תַּלְיָין, וְלָא בַּאֲתַר אָחֳרָא.

Fruit Grades Judgment Mazal Nukva Righteous Sarah Soul, The Yud Hei Vav Hei (YHVH) Zeir Anpin

425. So in reference to this, it is written, "And Hashem visited Sarah," IN WHICH only "visit," WHICH IS THE SECRET OF NUKVA, IS MENTIONED. In the phrase, "And Hashem did to Sarah," THIS 'doing,' WHICH IS THE SECRET OF CHILDREN AND THE SOULS OF THE RIGHTEOUS, WHICH ARE THE FRUITS OF HIS HANDIWORK, is higher than the grade OF THE "VISIT," which depends on Mazal, as previously explained. This is why IT IS DESCRIBED here AS a "visit," WHICH IS RELATED TO THE NUKVA, and there as a 'doing,' WHICH IS RELATED TO ZEIR ANPIN. And therefore it is said, "And Hashem," and again, "And Hashem," both being the same. OF THE "VISIT," IT IS WRITTEN, "AND HASHEM (VAV-YUD HEI VAV HEI) VISITED," WHICH IS THE SECRET OF HIM AND HIS COURT OF JUDGMENT, WHICH IS THE NUKVA - WHILE IN THE 'DOING,' IT IS WRITTEN, "HASHEM (YUD HEI VAV HEI) DID," WHICH RELATES TO ZEIR ANPIN.

425. וְעַל דָּא כְּתִיב, וַיי' פָּקַד אֶת שָׂרָה, פְּקִידָה בִּלְחוֹדוֹי. וַיַּעַשׂ יי' לְשָׂרָה. עֲשִׂיָּיה אִיהוּ, לְעֵילָא מֵהַאי דַרְגָא, כְּמָה דְאִתְּמָר דְּהָא בְּמַזְּלָא תַּלְיָיא, וְעַל דָּא, כָּאן פְּקִידָה, וְכָאן עֲשִׂיָּיה. וּבְגִין כָּךְ אֲמַר יי' וַיי', וְכֹלָּא חַד.

Children Fruit Merit Womb World to Come, The

426. Rabbi Elazar opened the discussion with the verse, "For children are the heritage of Hashem, and fruit of the womb is a reward" (Tehilim 127:3). "For children are the heritage of Hashem" MEANS "a heritage" by which one can cleave to Hashem and never turn away from Him, because a person who merits the virtue of having children in this world shall, as a result of those children, deserve to join the company OF THE HOLY ONCE, BLESSED BE HE, in the World to Come. Thus, that child, whom that person merited and left behind in this world, shall in return bring him merit in the World to Come. Thereby, he shall merit to enter the "heritage of Hashem."

426. רַבִּי אֶלְעָזָר, פָּתַח וַאֲמַר, הִנֵּה נַחֲלַת יי' בָּנִים שָׂכָר פְּרִי הַבָּטֶן. הִנֵּה נַחֲלַת יי', אַחְסַנְתָּא לְאִתְאַחֲדָא בַּיי', דְּלָא יִתְעֲבַר מִינָהּ לְעָלְמִין, דְּבַר נָשׁ דְּזָכֵי לִבְנִין בְּהַאי עַלְמָא, זָכֵי בְּהוֹ לְמֵיעַל לְפַרְגּוֹדָא, בְּעַלְמָא דְאָתֵי. בְּגִין, דְּהַהוּא בְּרָא דְּשָׁבֵיק בַּר נָשׁ, וְזָכֵי בֵּיהּ בְּעַלְמָא דָא, אִיהוּ יִזְכֵּי לֵיהּ לְעַלְמָא דְאָתֵי וְזָכֵי לְאַעָלָא בֵּיהּ, לְנַחֲלַת יי'.

David Fruit Merit Nukva Samuel Womb

427. HE ASKS, What is the "heritage of Hashem?" AND HE ANSWERS, This is the 'Land of the Living', NAMELY THE NUKVA. And King David called the land of Yisrael, which is the 'Land of the living,' also, the "Heritage of Hashem," as it is written, "For they have driven me out this day from abiding in the heritage of Hashem, saying, Go, serve other Elohim" (I Shmuel 26:19). And this is why THE SCRIPTURE SAYS, "For children are the heritage of Hashem." Who enables a person to inherit THE HERITAGE OF HASHEM? Children ENABLE HIM. So if he has the merit of BEGETTING CHILDREN in this world, "the fruit of the womb is a reward," because they are the reward and good portion in that ETERNAL world. So because of this "fruit of the womb," a person deserves to enter the Eternal World.

427. מַאן נַחֲלַת יי', דָּא אֶרֶץ הַחַיִּים. וְהָכֵי קָרָא לָהּ לְאֶרֶץ יִשְׂרָאֵל, דְּאִיהִי אֶרֶץ הַחַיִּים. דָּוִד מַלְכָּא, קָרָא לֵיהּ נַחֲלַת יי' דִּכְתִיב כִּי גֵּרְשׁוּנִי הַיּוֹם מֵהִסְתַּפֵּחַ בְּנַחֲלַת יי' לֵאמֹר לֵךְ עֲבֹד אֱלֹהִים אֲחֵרִים, וּבְגִין כָּךְ, הִנֵּה נַחֲלַת יי' בָּנִים. מַאן אַזְכֵּי לֵיהּ, לְבַר נָשׁ. בְּנִין. אִי זָכֵי בְּהוֹ בְּהַאי עַלְמָא, שָׂכָר פְּרִי הַבָּטֶן, אַגְרָא וְחוּלָקָא טָבָא, בְּהַהִיא עַלְמָא, בְּהַהוּא אִיבָּא דְּמֵעוֹי, אִיהוּ דְּזָכֵי בַּר נָשׁ, בְּהַהוּא עַלְמָא, בְּהוֹ.

Fruit Tree Tree of Life World to Come, The

428. Come and behold, "For children are the heritage of Hashem." THIS REFERS TO the inheritance and heritage of the fruit of the handiwork of the Holy One, blessed be He - NAMELY, the 'Tree of Life,' AS THE HOLY ONE, BLESSED BE HE, IS CALLED THE 'Tree of Life,'because a person merits his children from there. As it is written, "From me is your fruit found" (Hoshea 14:9). What is written? "Happy is the man that has his quiver full of them, they shall not be ashamed..." (Tehilim 127:5). Happy is he in this world, and happy is he in the World to Come.

428. תָּא חֲזֵי הִנֵּה נַחֲלַת יי' בָּנִים. יְרוּתָא וְאַחְסַנְתָּא, דְּאִיבִּין דְּעוֹבָדוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא מִלְּעֵילָא, אִיהוּ מֵאִילָנָא דְחַיֵּי, דְּהָא מִתַּמָּן זָכֵי בַּר נָשׁ לִבְנִין, כד"א מִמֶּנִּי פֶּרְיְךָ נִמְצָא. מַה כְּתִיב, אַשְׁרֵי הַגֶּבֶר אֲשֶׁר מִלֵּא אֶת אַשְׁפָּתוֹ מֵהֶם לֹא יֵבוֹשׁוּ וגו'. אַשְׁרֵי בְּעַלְמָא דֵין, וְאַשְׁרֵי בְּעַלְמָא דְאָתֵי.

Gates Merit Soul, The

429. Of the verse, "They shall not be ashamed when they shall speak with the enemies at the gate" (Ibid.) HE ASKS, Who are the 'enemies at the gate?" AND HE ANSWERS, These are the accusers, because when the soul departs from this world many accusers are standing ready before it, as it enters into its place. "The gate" is the gate through which it enters TO REACH ITS PLACE, AND THERE THEY WAIT. BUT IT IS SAVED FROM THEM, because he has left offspring in this world, REFERRING TO HIS CHILDREN. And because of them, he shall merit the world OF ETERNITY. This is why "they shall not be ashamed when they shall speak with the enemies at the gate."

429. לֹא יֵבוֹשׁוּ כִּי יְדַבְּרוּ אֶת אוֹיְבִים בַּשָּׁעַר. מַאן אוֹיְבִים בַּשָּׁעַר. אִלֵּין מָארֵיהוֹן דְּדִינִין, דְּכַד נִשְׁמָתָא נָפְקַת מֵהַאי עַלְמָא, כַּמָּה אִינוּן מָרֵיהוֹן דְּדִינִין, דְּזַמִּינִין קַמֵּיהּ, עַד לָא יֵיעוֹל לְדוּכְתֵּיהּ, בַּשָּׁעַר. בְּהַהוּא תַּרְעָא, דְּיֵיעוֹל תַּמָּן, בְּגִין דְּמַשְׁכּוֹנִין, שָׁבֵיק בְּהַאי עַלְמָא, וּבְגִינֵיהוֹן יִזְכֵּי בְּהַהוּא עַלְמָא, וְעַל דָּא, לֹא יֵבוֹשׁוּ כִּי יְדַבְּרוּ אֶת אוֹיְבִים בַּשָּׁעַר.

Faith Shechinah Torah

430. רַבִּי יְהוּדָה וְרַבִּי יוֹסֵי, הֲווֹ אָזְלֵי בְּאָרְחָא, אָמַר לוֹ רַבִּי יְהוּדָה לְרַבִּי יוֹסֵי, פְּתַח פּוּמָךְ, וְלָעֵי בְּאוֹרַיְיתָא, דְּהָא שְׁכִינְתָּא אִשְׁתַּכְּחַת גַּבָּךְ, דְּכָל זְמַן דִּבְמִלֵּי דְאוֹרַיְיתָא לָעָאן, שְׁכִינְתָּא אַתְיָא וּמִתְחַבְּרָא וְכָל שֶׁכֵּן בְּאוֹרְחָא, דִּשְׁכִינְתָּא קָדְמָא וְאַתְיָא וְאָזְלָא קַמַּיְיהוּ דִּבְנֵי נָשָׁא, דְּזָכָאן בִּמְהֵימְנוּתָא דְקוּדְשָׁא בְּרִיךְ הוּא.