Rabbi Shmuel Rabinowitz, the rabbi of the Western Wall and holy sites, has published a reflection on the Torah portion of Chayei Sarah, focusing on the spiritual transition from the generation of Abraham and Sarah to that of Isaac and Rebecca. The parasha begins with the passing of Sarah at an advanced age and the purchase of the Cave of Machpelah for her burial. This site would later become the resting place for the patriarchs and matriarchs, as well as Adam and Eve, according to Midrashic tradition.
Following these events, the Torah describes Abraham's efforts to find a suitable wife for Isaac to ensure the continuation of the family. The text notes that Abraham was old and had been blessed by God with everything. Commentators interpret this phrase as signifying completeness, indicating that Abraham possessed longevity, wealth, honor, and children, lacking nothing in the material world.
A Talmudic interpretation from Bava Batra 16b adds a mystical dimension to this blessing. Rabbi Shimon Bar Yochai states that a precious stone hung around Abraham's neck, possessing the power to heal any sick person who looked at it. After Abraham's death, this stone was suspended from the orb of the sun. This account raises questions about the nature of the stone and why it was not passed to Isaac.
Rabbi Rabinowitz cites the early commentator Rabbeinu Bachya Ben Asher, who explains that the stone symbolizes a unique spiritual power: the power of speech. Abraham's ability to heal the soul through words was rooted in his profound generosity and kindness. He practiced absolute self-effacement, describing himself as dust and ashes in Genesis 18:27.
This quality allowed Abraham to understand the feelings of those he spoke with. His listeners felt that his words were directed entirely at their benefit. This deep empathy enabled his speech to penetrate the heart, persuading people to believe in the Creator who heals the brokenhearted. The healing was not merely physical but spiritual, touching the depths of emotions and illuminating the inner spirit.
The suspension of the stone in the sun is explained by the celestial body's essence of giving light without taking for itself. The sun does not envy the moon and continues to share its light even after the moon was diminished. This mirrors the humility of Moses, whose face was compared to the sun in Bava Batra 75a due to his pure acts of giving and sharing in the difficulties of others.
In contrast, Isaac's spiritual approach was characterized by the fear of Isaac, which represents the attribute of judgment. While this stature is immense, it does not possess the same healing power through light and generosity as Abraham's approach. Consequently, the healing power associated with the stone was transferred to the sun, symbolizing this specific mode of spiritual influence.
This concept is illustrated in the verse concerning Jacob after his struggle with the angel, where the sun rose upon him to heal his injured thigh. Rashi explains that the sun rose for Jacob's benefit, linking the celestial body to the healing power described in Malachi 3:20. The sun of righteousness rises with healing in its wings for those who revere God's name.
Rabbi Rabinowitz concludes that every person can emulate the sun by spreading warmth and light. Simple acts such as a welcoming countenance, a genuine smile, and true empathy for a friend's difficulties carry tremendous healing power. By engaging in pure giving, individuals carry on the legacy of Abraham, the founding father of the nation, and contribute to the spiritual continuity of their community.
