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CHAYEI SARAH READING

Rabbi Menachem Leibtag

BETWEEN HEAVEN AND EAR TH

n Parashat Chayei Sarah, Avraham statement, that He is not only the G-d One might also suggest that by using
sends his servant to his ‘home- overseeing what happens in the Heav- these two phrases to describe G-d,
Itown’ of Charan in search of a wife ens, but He also oversees what hap- Avraham may be alluding to the open-
for his son Yitzchak. To guarantee that pens on earth. However, when Avra- ing line of Sefer Bereishit, and hence
Eliezer will faithfully fulfill that mis- ham later explains to Eliezer how G-d to a thematic connection between the
sion, Avraham makes his servant take had earlier spoken to him, it is suffi- purpose of Creation and G-d’s involve-
an oath in the Name of: “Hashem, the cient for Avraham to mention only ‘the ment in the process of Am Yisrael
G-d of the Heavens, and the G-d of the G-d of the Heavens.’ becoming a Nation to serve Him.
Earth.”
Seforno explains that Avraham must Elokei HaShamayim
However, two verses later, when Avra- impress upon his servant the severity
ham must allay Eliezer’s fear that the of this oath. To assure his servant will Rashi differentiates between Man’s
wife he finds may prefer to stay in keep it, he reminds him that G-d con- perception of G-d before Avraham was
Charan, he promises his servant that: trols not only the matters of the ’earth’ chosen and Man’s perception of G-d
“Hashem, the G-d of the Heavens, – and hence his fate in ‘this world’ – now. Back when G-d first commanded
who had taken him [Avraham] from but also the matters of ’heaven,’ which Avraham to leave his homeland, no
his homeland...” will send an ‘angel’ to implies his fate in the world to come. one on earth had yet recognized
assist him. By this statement, Avraham warns his G-d. Hence His Kingdom was only

The classical commentators are servant that should he break this oath, in Heaven, as reflected in 24:7. But
now, when Avraham sends Eliezer on
troubled by two problems. First of he could expect not only punishment his mission (see 24:3), he had already
all, Avraham’s description of G-d as in this world but also in the world to begun to proclaim G-d’s Name to the
“Hashem, the G-d of the Heavens and come! public, hence Hashem can now be
the G-d of the Earth” seems to imply Ibn Ezra relates to the fact that Avra- referred to as both Elokei haShamayim
there may be multiple gods, i.e. one of ham is sending his servant on a mis- and Elokei haAretz.
the heavens and one of the earth! Why sion to find a wife. Even though find-
couldn’t Avraham simply have stated ing a spouse may appear to Eliezer as a Just as our forefathers referred to G-d
“Hashem, the G-d of ‘heaven and mundane event taking place on ‘earth’, in different ways based on the context
earth’”? Avraham must convince Eliezer that of their relationship with Him, we also
Secondly, why does Avraham ‘shorten’ this marriage has been decided upon refer to G-d in many different ways in
the 19 blessings of the daily Amidah –
his second description of G-d to in the ‘heavens.’ reflecting His various attributes in our
simply “the G-d of the Heavens,” with- Finally, Ramban offers a very ‘Zion-
out mentioning ‘the earth’ at all? istic’ explanation. Unlike the other relationship with Him. Next time you
daven, take note!
commentators who understand aretz
Heavens ‘and’ Earth as referring to the ‘earth,’ i.e. to events
Radak offers a philosophical explana- taking place down here on earth,
tion, claiming that Avraham is wor- Ramban understands aretz as refer-
ried that his servant – even though ring to the Land of Israel. Therefore,
he believes in ‘the G-d of the heavens’ because his servant is now leaving
– may not believe G-d’s Providence Eretz Yisrael, Avraham adds spe-
extends over mundane matters ‘down cifically the phrase Elokei haAretz Rabbi Menachem Leibtag is an interna-
on earth’ as well. Therefore, Avraham to the standard phrase of Elokei tionally acclaimed Tanach scholar and
emphasizes this point in his opening haShamayim. online Jewish education pioneer.

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