Rabbi Shmuel Rabinowitz, Rabbi of the Western Wall and Holy Sites
The Torah portion of Chayei Sarah describes the transition from the generation of the founders of the Jewish nation, Abraham and Sarah, to the next generation, Isaac and Rebecca.
At the beginning of the parasha, we are informed of Sarah’s passing at a ripe old age, and of the purchase of the Cave of Machpelah so that she could be buried in a place befitting her. In time, this would become the resting place of the patriarchs and matriarchs of the nation, alongside Adam and Eve, who had already been buried there.
Immediately afterward, the Torah focuses on Abraham’s mission to ensure the continuation of the chain. Abraham seeks to find a suitable wife for Isaac so that he can build the home from which the people of Israel will emerge.
The Torah prefaces this mission with a few words describing Abraham’s circumstances at this stage of his life:
“Abraham was old, advanced in years, and the Lord had blessed Abraham with everything.”
(Genesis 24:1)
According to the Midrashim of our Sages and the Torah commentators, the word “everything” expresses the completeness Abraham attained in his life. He was blessed with longevity, wealth, honor, and children, and lacked none of the things a person might desire in this world. Now, all that remained was to ensure his son’s future and establish the spiritual continuity of the family he had built.
In the Talmud, we find additional interpretations of the meaning of the word “everything.” One interpretation gives this word a profound and surprising meaning:
“Rabbi Shimon ben Yochai says: A precious stone hung around the neck of our forefather Abraham, and any sick person who looked at it was immediately healed. When our forefather Abraham departed from this world, the Holy One, Blessed Be He, suspended it from the orb of the sun.”
(Tractate Bava Batra 16b)
This description raises two questions. First, how did that precious stone work, possessing the power to heal the sick? And second, if it was such a remarkably powerful stone, why was it not passed on to his son Isaac after Abraham’s passing, but instead suspended from the orb of the sun?
A profound answer to these questions emerges from the words of the early commentator Rabbeinu Bachya ben Asher. According to his explanation, the Talmud is describing a unique spiritual power that Abraham possessed – the power of speech. The pearl around Abraham’s neck symbolizes his extraordinary ability to heal the soul through speech.
Our forefather Abraham embodied generosity and kindness toward others. He took nothing for himself and gained no personal benefit from the acts of kindness he performed. Abraham testified about himself (Genesis 18:27): “I am but dust and ashes.” In other words, he possessed an absolute sense of self-effacement before others.
Indeed, when Abraham spoke with someone, the listener felt that his words were entirely for them and on their behalf. Abraham truly understood what the person standing before him was feeling. As a result, his words penetrated the listener’s heart and persuaded them to believe in the Creator, who heals the brokenhearted.
This is how Abraham’s healing worked. The stone around his neck, representing the power of speech emerging from his throat, illuminated the path for everyone who encountered him. It healed the listener’s soul, touched the depths of their emotions, and illuminated the inner spirit. Through this power, even the outward symptoms – the illness or pain – disappeared.
This quality and way of conduct are embodied by the sun, whose very essence is giving and spreading light. Since creation of the world, the sun has not envied the moon. On the contrary, after the moon was diminished, the sun continued to give it of its own light, taking nothing for itself.
It was for this reason that the elders of that generation declared (Talmud, Bava Batra 75a): “The face of Moses was like the face of the sun.” For Moses, too, in his leadership, was the most humble of all people. He engaged in pure acts of giving without personal gain, and shared in the difficulties of every person.
The work of our forefather Isaac followed a different approach from Abraham’s kindness. “The Fear of Isaac” represents the attribute of judgment. Its spiritual stature is immense, but it does not possess the power to heal through the light and generosity embodied by Abraham.
Therefore, the precious stone was suspended from the sun, which symbolizes this very approach. From that point on, the power of healing resided in the sun, as expressed in the verse concerning Jacob after his struggle with the angel of Esau (Genesis 32:32): “And the sun rose upon him.” Rashi, citing a Midrash Aggadah, explains:
“It rose for his benefit, to heal his injured thigh, as it is said (Malachi 3:20): ‘But for you who revere My name, the sun of righteousness shall rise with healing in its wings.’”
Every person can act like the sun, spreading warmth and light and bringing healing to those around them. A welcoming countenance, a small smile, and genuine empathy for a friend’s difficulties possess tremendous healing power. They represent pure giving, in the image and likeness of the founding father of our nation – Abraham.
Through this, we merit to carry on his legacy.
