VOLUME 123 NUMBER 5
Cheshvan 26, 5787
November 6, 2026
Parshas Chayei Sara
Candlelighting Time 4:34
When Eliezer meets Rivka he is immediately convinced that she is the one for Yitzchok. Therefore he adorns her with a golden nose ring and two beautiful bracelets. What was the need to embellish her with these expensive gifts right away? Rashi explains that actually these gifts had a very profound meaning. The nose ring had the weight of a ‘bekah.’ This was an illusion to the future donations that the nation would gift for the sacrifices that were brought in the Mishkan and later in the Beis Hamikdash. The two bracelets referred to the two tablets that Moshe brought down from Mt. Sinai. They weighed ten gold ‘shekels’ indicating the ten statements of Hashem that were engraved on the tablets. This seems quite a hefty message to convey to Rivka the first moment that Eliezer encounters her!
Harav Dovid Feinstein takes the hinted upon message of Eliezer to a new and much higher level. The fact that the nation would eventually support the offerings that were brought suggested that we would always have the financial means to serve Hashem. The sacrificial order was the ultimate experience of drawing near to Hashem as explained by the commentaries. And the offerings atoned for our sins allowing us to remain in Israel for hundreds of years despite the fact that we were not always hitting the mark. This is what was established when Hashem promised the Land of Israel to Avrohom’s descendants and he questioned with what merit will they continue to dwell in Israel. And the answer was the famous Covenant of the Parts that was mentioned earlier in parshas Lech Lecha that Hashem answered the sacrificing in the Beis Hamikdash will always atone for their sins and therefore they will reside in Israel for hundreds of years.
Furthermore, the bracelets were banded together as were the two tablets that contained the ten statements of Hashem. Harav Feinstein profoundly states that as long as a Jew is attached to Torah then he will never be lost. The impact of Torah upon an individual is permanent and enduring. As the adage goes, in every Jew there is the ‘pintele yid.’ Although it may be sometimes difficult to recognize, everyone’s neshama, soul, is connected to Hashem. And when that inert fire is fanned, its flame and passion can ignite that individual to heights that heretofore he didn’t realize that he had. And that spark of Yiddishkeit is conveyed to the next generation and even if that person’s ancestors did not merit to awaken that ember, that will not encumber the next generation from finding its way back to Hashem and serving Him with invigoration and enthusiasm.
Harav adds another nugget which is very interesting. The verse states that Eliezer placed the ring on her nose. The Hebrew word for nose is ‘Apah’ which based upon the numerical value of Hebrew letters is 86. That is the same numerical value as the name of Hashem ‘Elokim.’ When man was created Hashem ‘blew’ into him the gift of life, his neshama, his soul. In placing the nose ring which indicated the two tablets that contain the ten statements of Hashem that introduction of Hashem’s part of each Jew establishes the spark of Hashem that is embodied in every person as stated earlier. This is the message that Eliezer was conveying to Rivka which is the very foundation upon which our religion stands. The realization that our very being is powered by our neshama and taping into that source of Hashem that resides in us will ultimately lead us to elevate our lives and enhance what we live for.
A BYTE FOR SHABBOS
Avrohom stated that he wanted to bury the deceased, Sara, from in ‘front of him.’ Why did he use that expression. Although the body is removed and cared for but the soul of the person remains ‘alive and active’ and therefore Avrohom was stressing to them that although her body will no longer be around but due to her life of service to Hashem her neshama is healthy and robust. K’SAV SOFER
GOOD SHABBOS
