Rabbi's Sermons

 Shabbat shalom!

Right in the middle of this week's Parsha, Chayei Sara, "The Life of Sarah", that it actually refers to both, the story of Sarah's and Abraham's death, the Torah is starting an unusual saga, the story of the journey of Avraham's servant, who goes on a trip to search for a wife for Yitzchak, Abraham’s son, followed by the expected marriage of Rivka and Yitzchak.

The story of Yitzchak's marriage is found in chapter twenty-four of the book in Genesis. This is, by the way, the longest chapter of the book, and aside from this curious fact, the story contains other unique details. First of all, this is the first time the Bible brings a story in such detail, as the stories of Yosef and the stories of King David will later be. Another interesting fact is that this same story is told three times, but with some interesting changes. First, the plan of Abraham's servant is recounted, then the execution of the plan, and finally, for the third time, the story repeats itself in the perspective of Abraham's servant, telling the story to Rivka's family. In this way, we are introduced to an epic hero, whose thoughts, opinions and actions are described in length to the reader: Eliezer of Damascus (now Syria), the hardly heard of, servant of Abraham.

From this story, we are also taught the first prayers of the Torah, which even comes from the mouth of a non-Hebrew servant. This very first prayer for the success of his mission, would become the first Tefilat Haderech, the prayer for the trip, in verse 12: "O Lord God of my master Abraham, I pray Thee, send me good speed this day, and show kindness unto my master Abraham". The second, is the first prayer of thanksgiving, which appears in verse 27: "Blessed be the Lord God of my master Abraham, who hath not left destitute my master from His mercy and His truth. I, being on the way, the Lord led me to the house of my master’s brethren". Finally, the Torah brings a blessing from a person to his fellow man in verse 60: "Thou art our sister; be thou the mother of thousands of millions; and let thy seed possess the gate of those who hate them".

As part of this story, we meet Rivka, the first woman to be acknowledged in the Torah, from her birth, in chapter 22, through her youth, to her old age. Curiously, her death is not narrated in the Torah. Rivka is also the first assertive and dynamic woman in the Bible: Without hesitation, she fulfilled the servant's request, drew water again and again, until he and his ten camels were satisfied. And she even invited him to stay in her home. She answered the question of her brother and her mother, of whether she would go with the man, and immediately, with no hesitation, she answered decisively: "Elech - I will go" – thus avoiding her family’s attempts of offering another partner. Rivka acted exactly like Abraham, with an absolute faith, that whatever would happen to her, would be for greater good. She also obeyed the instruction to leave her relatives, her home, to leave her whole life behind, and she did so, just as Abraham did, without doubts. Compared to the other matriarchs, she is the one who took an active role, leaving her home and family and heading into the unknown, her future partner, Yitzchak.

In this story, we learn about the first arranged marriage in the Bible. In fact, it is the most detailed source in the entire Bible, which explains the marriage process: the conditions of the marriage contract, the commitment itself, the delivery of the dowry; all concluded by the entrance of the bride into her new home. We also learn about the veil of the bride, as when Rivka covered her face when she saw Yitzchak. The course of events seems random, but the servant's prayers and Rivka's outstanding behavior, which occur, almost miraculously, reveal, behind the scenes, a Divine intervention. Betuel and Laban say to the servant: "The thing proceedeth from the Lord; we cannot speak unto you bad or good". And yet, when reading the chapter, the way things evolved, was as if what happened was something normal, while later, when getting to know Laban’s character, we are surprised, just as Eliezer was.

At first glance, it is understood that this marriage is a political link between two very distant houses, but even so, it is more than a diplomatic marriage between Yitzhak, the Hebrew, and Rivka, the Aramaic. This was also, a love story. In the last verse of the chapter, there are four verbs which testify the development and depth of the relationship between them: "And Isaac brought her into his mother Sarah’s tent; and he took Rivka and she became his wife, and he loved her. And Yitzchak was comforted after his mother’s death". First, Yitzchak "brought her", that is, took Rivka home, or rather, to her mother's tent, as was the custom, and immediately "took" her, which means, according to the text, that they have a marital relationship. Love comes only after – "and he loved her", as a man loves his wife, to the degree in which the relationship becomes personal and intimate, like it was said about Yitzchak – “was comforted after his mother’s death".

True love is a multifaceted love. Partners fulfill various roles. The phrase "Yitzchak was comforted after his mother’s death", is interesting, and leaves room for different interpretations. Perhaps the consolation that love brought him, allowed Yitzchak to forgive his father, for what he did to his brother Ishmael, so then later they both bury him together.

The love between Yitzchak and Rivka, is a couple's love, the first of its kind in the Bible. Throughout the Bible, only two other important cases of loving relations within are mentioned. One of Yaacov, who loved Rachel, and that of Elcana, who loved Ana. And despite understanding Rivka's active role, in leaving her home and embarking on a new path with Eliezer, we do not hear later on, about her own feelings towards Yitzchak. So was the love between Yitzchak and Rivka, that they were the only couple among the patriarchs of our people, who were monogamous. Despite the fact, that in the final days of Yitzchak's life, Rivka took advantage of his weakness and rebelled, they are still described as a couple working together. When it becomes clear, that Rivka is barren, it is said in Genesis 25 that: "²¹ ...Isaac entreated the Lord for his wife, because she was barren; and the Lord was entreated by him". What a big difference between him, and Yaacov, or Elkana!, who although the Bible speaks of their love for their wives, their reactions are not at all convincing: Yaacov not only did not feel empathy for Rachel, lets remember that he took her servant, Bilha, without any hesitation. And Elkana comforted Ana in a clumsy and insensitive way. Yet, Yitzchak took an initiative, and prayed to God for his wife. His prayer is answered, but the prophecy about the two nations in Rivka's womb, is given to Rivka, not to Yitzchak, thereby becoming the first prophetess in the history of our people. Yitzhak and Rivka are a couple from which two nations would arise, two nations that to this day, unfortunately, continue to be separated. The mutual love of this couple described a moment, when there was eternity, a moment without a need for any political alliances. Hopefully the peoples descending from this beautiful couple, may be inspired by that great love, and reach out to one another, achieving the desired peace.

Shabat Shalom!

Rabbi David Laor

November 14^th 2025