On the surface, this touching portrayal of Avraham would seem to indicate a state of fulfillment, exquisite happiness, and sense of satisfaction of a life well lived.

But wait a second, didn’t Sarah just tragically and suddenly pass away when she heard about the attempted sacrifice of her beloved son Yitzchok, dying from the shock of that news before having the opportunity to hear he was actually saved at the last minute?

Wasn’t Avraham’s entire enterprise, to shower humanity with kindness and bring them to an awareness of benevolent Creator, now in jeopardy with the death of his beloved and most vital partner in this endeavor?

Sarah we are taught was greater in prophecy than Avraham. Can we fathom the loss of that conduit to the Almighty abruptly being taken away from Avraham, not to mention the vacuum created in Avraham’s life by the departure of a soul mate who together endured enormous challenges through great sacrifice and unparalleled devotion?

Have you ever noticed that in many Siddurim, this earlier cited verse appears after the recitation of Hallel, with instructions to recite it on Rosh Chodesh as a segulah — a means to improve one’s good fortune, particularly, in this case, for longevity.

Evidently, the secret elixir for a long-life, is embedded within this depiction of Avraham’s advanced years.

The second half of this verse describes Avraham as being blessed בכל — with everything.

The great Gaon of Vilna revealed that this word בכל, alludes to the first letters of the three references in the Torah directing us to specifically dwell in a Sukkah.

בסוכות — You shall dwell in booths for a seven-day period... (ויקרא כג מב)

כל האזרח — ...every native in Israel shall dwell in booths. (שם שם)

למען ידעו — So that your generations will know that I caused the Children of Israel to dwell in booths... (שם מג)

We are taught that in the merit of Avraham sheltering his guests under the tree we merited the protective Clouds of Glory, and the subsequent command to dwell in booths that commemorate these miraculous clouds.

In a fascinating parallel, it is quoted from earlier sources, that sitting in the Sukkah is a segulah for longevity as well!

This is indicated in the dictum of Rava in the Talmud: צא מדירת קבע ושב בדורת ארעי — emerge from the permanent residence in which you reside year-round and reside in a temporary residence. (סוכה ב.)

One who successfully extracts himself from a sense of ‘permanence’ by leaving his materially comfortable abode to sit in a Sukkah for seven days, will merit to dwell for many long days in this physical world which is merely a ‘temporary’ residence. (סגולות ישראל מערכת ס' אות י"ד)

Is this merely coincidental or might there be a common message in these two segulos.

In one last similarity, the command to dwell in a Sukkah is directed to כל האזרח — every ‘native’ of Israel. This unusual term is used to define the very first ‘citizen’ of Israel, Avraham Avinu.

The biblical figure איתן האזרחי (תהלים פט א), we are taught is none other than Avraham, who is referred to as איתן — strong, and האזרחי — alluding to a verse in Yeshayah where Avraham is the one ‘who was aroused ממזרח, from the east, whom righteousness accompanied. (ישעיה מא ב)

This might be rooted in זרח, to shine forth, thus האזרחי — the one who radiated faith and trust in the Creator, in every fiber of his existence and in every aspect of his interactions with the world.

One who lives every moment, facing each circumstance of life, with the mission of infusing it with G-d’s presence, leaves no room for lapsing in enthusiasm. There is no past, nor future, just the present and its opportunity to shine with faith and persistence in emulating G-d’s ways.

The description of Avraham’s old age as a זקן — elderly, בא בימים — coming with days, seeks to accentuate his tackling each day, bringing the accumulative strength of that faith, that endures day in, day out, and carries him forward with drive and ambition to promote the Honor of Heaven, regardless the nature of the circumstance he may face.

The dwelling in a Sukkah is our expression of commitment to living a life independent of our aspirations and personal expectations, throwing ourselves into whatever form of ‘loving embrace’ awaits us.

We disregard any notion of entitlement knowing that only when we willingly escape the illusions of ‘permanence’ in this world, may we then be worthy to safely lengthen our stay in this ‘temporary’ residence and the wealth of opportunities it offers, to intensify our ability to illuminate the world with our faith.

We recite Hallel as we begin each month declaring we are prepared to ‘Give thanks to G-d for He is good; for enduring is His kindness forever.’  

Even when ‘distress and grief I would find, the Name of G-d I would invoke.’

In that context we recall the power of that ‘Senior Citizen’, Avraham, recalling his talent in ‘living each day’, whatever challenge he faced, yet knowing that G-d had ‘blessed him with everything’ he needed.

One of the great Chassidic leaders, Reb Shimon of Yaruslov, a disciple of Reb Elimelech of Lizhensk, the Chozeh of Lublin, the Rimanover, and the Holy Ropshitzer, died approaching his hundredth year. He was once asked by his disciple as to what merited him such long days. He responded that it was due to his accepting all the circumstances of life, for better or for worse, with absolute faith it was all for his benefit. When people complain about the difficulties they face, questioning G-d, it is very possible they will be summoned to heaven to reveal the misconception, displaying before one that it was ultimately for one’s own good. One who relies on the One above has no need for proof and will be dispensed extra years to attain greater closeness and clarity.

That is exactly the formula spelled out in this segulah.

‘Avraham was old, well on in years’, precisely because he sensed that ‘G-d had blessed Avraham with everything.’

May we each strive to become a ‘Senior Citizen’, dwelling always in this higher consciousness, so that we may be granted ‘many full and inspired days!

באהבה,

צבי יהודה טייכמאן