Tanach · Acharonim on Tanach · Or HaChaim · Torah

Or HaChaim on Genesis 23:2/אור החיים על בראשית כ״ג:ב׳

אוַתָּמָת שָׂרָה. רָמַז הַכָּתוּב בְּאָמְרוֹ בְּקִרְיַת אַרְבַּע לוֹמַר כִּי חַס וְשָׁלוֹם לֹא יִתְיַחֵס הַמִּיתָה לַצַּדִּיקִים, אֶלָּא שֶׁקִּרְיַת אַרְבַּע פֵּרוּשׁ עִיר שֶׁהָיְתָה בְּנוּיָה מֵאַרְבָּעָה יְסוֹדוֹת נִפְרְדָה הִיא וְנָסְעָה מֵהֶם. וְאָמְרוֹ הִיא חֶבְרוֹן פֵּרוּשׁ שֶׁהֲגַם שֶׁמֵּתָה הִיא מַשְׁפַּעַת בָּהֶם בְּחִינַת הַחִבּוּר, כִּי הַצַּדִּיקִים הֲגַם שֶׁיָּמוּתוּ הַגּוּף אֵינוֹ מְשֻׁלָּל מֵהַחַיִּים, כִּי צַדִּיקִים בְּמִיתָתָם קְרוּיִים חַיִּים, וְצֵא וּלְמַד (שבת קנב:) מִמַּעֲשֵׂה דְּרַב אַחַאי בַּר יֹאשִׁיָּה. וְהַטַּעַם הוּא כִּי בִּהְיוֹתָם בָּעוֹלָם הַזֶּה מְהַפְּכִים בְּחִינַת הַחֹמֶר שֶׁבַּיְסוֹדוֹת לִבְחִינַת הָרוּחָנִיּוּת הַקָּדוֹשׁ שֶׁבַּנֶּפֶשׁ בְּאֶמְצָעוּת מַעֲשִׂים טוֹבִים וְהַפְלָגַת הַתּוֹרָה שֶׁמִּשְׁתַּדְּלִים בָּעוֹלָם הַזֶּה. וּלְהַשְׂכִּילְךָ בַּדָּבָר צֵא וּלְמַד מַה שֶׁכָּתַב רַמְבַּ״ם פֶּרֶק ד׳ מֵהִלְכוֹת יְסוֹדֵי הַתּוֹרָה דִּין ה׳, שֶׁיִּשְׁתַּנֶּה הַיְסוֹד לִיסוֹד חֲבֵרוֹ הַקָּרוֹב אֵלָיו וְיֵהָפֵךְ הֶעָפָר לְמַיִם. וּכְמוֹ כֵן יִמָּצֵא שֶׁבְּאֶמְצָעוּת דְּבֵקוּת הָאָדָם בְּקוֹנוֹ יִתְהַפְּכוּ הַיְסוֹדוֹת כֻּלָּם לִיסוֹד הָאֵשׁ, וִיסוֹד הָאֵשׁ לִיסוֹד אֵשׁ הַנְּשָׁמָה, וְהָבֵן.
1 ותמת שרה בקרית ארבע. Sarah died at Kiryat Arba. We must not misunderstand that Kiryat Arba was the cause of her death. The reason the town was mentioned and was so named is to tell us that it was built on the four basic elements. Death normally implies a departure from, or disintegration of, the four basic elements that a body is composed of. When the Torah adds that "Kiryat Arba" is also known as חברון, this is an allusion to the word חבור, something that is joined together. The message is that when the righteous "die," this is not to be viewed as a process of disintegration. The righteous are still called "alive" even when they have ceased to function in regular bodies on this earth. The story in Shabbat 152 about how the grave of Rabbi Achai bar Yoshiah was disturbed by diggers on a property of Rav Nachman and how Rabbi Achai reacted illustrates this concept. What all this means is that while the righteous are alive in this world, the four basic material elements that every human being is composed of become transformed into something spiritual and attach themselves to their souls by means of the good deeds that such persons perform during their sojourn on earth. Maimonides illustrates this somewhat in the fourth chapter of Hilchot Yesodey Torah where he describes that one element is capable of becoming transformed into another element which was similar to it, i.e. earth can be transformed into water. When man cleaves to G'd all his elements become transformed into the element fire which forms the basis of the soul. Kabbalists are familiar with this.
בוְאָמְרוֹ בְּאֶרֶץ כְּנַעַן, כִּי הָעוֹלָם הַזֶּה יִקָּרֵא ״אֶרֶץ כְּנַעַן״ (זוהר חלק א׳ פ.), הוּא יֵצֶר הָרָע, וּבְאֶמְצָעוּת הִתְעַצְּמוּת כְּנֶגְדּוֹ יַשִּׂיג הָאָדָם לְהַפְלִיא לַעֲשׂוֹת בִּקְדֻשָּׁה וּבְהַשָּׂגָה.
2The Torah adds the (apparently superfluous words) "in the land of Canaan." This is an allusion to the fact that this present world is called ארץ כנען, a simile for the evil urge, Satan. This is so because the existence of Satan is the incentive for us to overcome him and to attain holiness and sanctity (Zohar 1,80).
גלִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ. פֵּרוּשׁ, לְשָׂרָה שֶׁמֵּתָה מִן הָעוֹלָם, וְלִבְכּוֹתָהּ לְצַד מַה שֶׁנֶּחְסַר בְּהֵעָדְרָהּ. אוֹ יֹאמַר בְּהֵפֶךְ – לְשָׂרָה לְצִדְקוּתָהּ וּמַה שֶׁנֶּחְסַר בְּהֵעָדְרָהּ, וְלִבְכּוֹתָהּ לְצַד מַה שֶׁנּוֹגֵעַ לָהּ, שֶׁטָּעֲמָה כּוֹס הַמָּוֶת וַיֶּעֱרַב שִׁמְשָׁהּ.
3לספוד לשרה ולבכותה, to mourn Sarah and to weep for her. To mourn her departure from the world, and to weep for her on account of the personal loss he had sustained. One can also understand it in the reverse sense, i.e. he mourned the absence of her righteous presence, and he wept because she had tasted death and her sun had set (her benign influence on the people surrounding her).