Parashas Chayei Sarah - The Secret of Kefitzas HaDerech and the Power of Emunah

The Secret of Eliezer's Kefitzas HaDerech (Shortening of the Way)

"And I came today to the spring" (Bereishis 24:42).

From the wording of the verse, "And I came today," Rashi deduces that Eliezer was telling Rivkah's family: "Today I set out, and today I arrived"—from here we learn that the earth shrank for him (he experienced kefitzas haderech, a miraculous shortening of the way).

The Sages of Israel raise a question on Rashi: How does the verse—"And I came today to the spring"—prove that the way was miraculously shortened for Eliezer, the servant of Avraham? Perhaps he set out several days earlier, and only upon arriving at the spring did he say, "And I came today to the spring"?

The holy Rav of Apta zt"l explains that in Kabbalistic works, the Holy Name used to perform kefitzas haderech is "A-H-V-H" (אהו"ה), which is derived from the acronym of the verse:

"Eis HaShamayim V'eis HaAretz (the heavens and the earth)."

Behold, the acronym of the verse "V'avo Hayom El HaAyin (And I came today to the spring)" also spells out the letters of "A-H-V-H." It is upon this that the holy Rashi based his commentary: "Today I set out, and today I arrived—from here we learn that the earth shrank for him."

Yet, we still need clarification: Where do we find that Avraham Avinu transmitted this Holy Name, "A-H-V-H"—the Name capable of bringing about kefitzas haderech—to his servant Eliezer?

We can say that this matter is hinted at the very beginning of Eliezer's mission:

"And Avraham said to his servant... 'And I will make you swear by Hashem, the God of heaven and the God of the earth'" (Bereishis 24:2-3).

Avraham hinted to his servant through the acronym—"*E*lokei *H*aShamayim *V*elokei *H*aAretz"—to the Holy Name "A-H-V-H," which is capable of *kefitzas haderech*. This is what is meant when it says there: "And the servant took... and he went, and all the good (tuv) of his master was in his hand" (Bereishis 24:10)—meaning he went with the Name of kefitzas haderech, "A-H-V-H," in his hand, as its numerical value (gematria) equals "tov" (17).

Subduing Sadness Through Emunah (Faith)

"Ephron the Hittite" (Bereishis 23:10).

Ephron represents the concept of afar (dust), the aspect of evil that takes hold in the element of dust. This is the aspect of "and dust shall be the serpent's food" (Yeshayahu 65:25) and "and dust you shall eat" (Bereishis 3:14). This is the essence of sadness, laziness, and heaviness, which is drawn from the evil within the element of dust, and this is the primary bite of the primordial serpent.

Subduing this evil is achieved through the element of dust in the realm of holiness, which is the aspect of emunah (faith), as it is written:

"Dwell in the land (eretz, related to dust) and nourish yourself with faith" (Tehillim 37:3).

This is the concept of "dust is the vessel for everything" (afar mana d'kulhu). Through emunah—the aspect of holy dust—we receive and draw down all life-force and all levels of holiness. In this way, one merits the power of growth and the power of flourishing, to grow and blossom in their Divine service, and to pass over and leap past all obstacles and delays without looking at anything else.

For emunah is the power of growth and flourishing. Therefore, Avraham specifically bought the Cave of Machpelah from Ephron, because the kelipah (impure shell) precedes the fruit. The Cave of Machpelah represents long life, *emunah*, and the power of growth and flourishing—all of which are the exact opposite of Ephron, who represents the *sitra d'mosa* (the side of death) and the antithesis of life.

Ephron embodies the impurity of the serpent, sadness, and laziness. Therefore, the Cave was initially in exile under Ephron's control, because "God has made one opposite the other" (Koheles 7:14).

And Avraham, who is the head of all believers, merited to extract this lofty holiness—the Cave of Machpelah—from Ephron. For Avraham attained holy old age, long life, and achieved the holiness of Eretz Yisrael, which is the essence of emunah. Therefore, the very first inheritance he acquired in Eretz Yisrael was the Cave of Machpelah, because there one merits the aspect of long life, which corresponds to the spiritual level of Tefillin. This is achieved through emunah, which is the fundamental holiness of Eretz Yisrael.

Modest Clothing from the House of Avraham

"And the servant brought out articles of silver and articles of gold, and garments, and gave them to Rivkah" (Bereishis 24:53)

The tzaddik, Rabbi Shalom Rokeach of Belz zt"l, was exceedingly strict regarding the clothing of his thousands of chassidim. At every opportunity, he would urge them to wear modest garments, as has been the accepted practice among the Jewish people for generations. When chassidim came to him to receive his blessing for a shidduch (marriage match), he would warn them to write explicitly in the Tena'im (engagement contract) that the bride's clothing would be provided according to a modest and simple Jewish standard, as is customary in distinguished chassidic homes.

The Rebbe, Rabbi Shalom, based this matter on the verse: "And the servant brought out articles of silver and articles of gold, and garments, and gave them to Rivkah." The question arises: Why did Eliezer take special garments with him from the house of Avraham for the bride destined for Yitzchak? Is it conceivable that the respected and wealthy family of Nachor would send the bride from her father and mother's house without proper clothing?

Rather, Avraham Avinu intentionally ensured that his servant Eliezer would take garments with him for the bride destined for his son Yitzchak, according to the standard accepted in his own home. All this was so that this bride, who was destined to enter his home, would no longer wear the fashionable and ostentatious clothes worn by the girls in the idolatrous "city of Nachor"...

The Precious Stone that Heals All Illness

The daughter of the Rebbe, Rabbi Aharon of Karlin zt"l, author of the Beis Aharon, once fell ill with a severe disease, and the doctors had almost despaired of her life. It so happened that the tzaddik, Rabbi Moshe of Kobrin zt"l, visited the home of the Beis Aharon. Rabbi Aharon invited him, as was his holy custom, to dine at his table.

During the seudah (festive meal), Rabbi Aharon mentioned his sick daughter, who was in need of Heavenly mercy, to his righteous guest. Rabbi Moshe replied to his host: We learned in Tractate Bava Basra (16b):

"A precious stone was hung around the neck of Avraham, and any sick person who looked at it was immediately healed."

And the question is asked: What was the nature of this precious stone, in the merit of which Avraham Avinu healed all the illnesses in the world?

The intention is not a physical "precious stone" that one can touch with their hands, but rather a spiritual precious stone—the good and unique character trait that Avraham Avinu was endowed with, which is the mitzvah of *hachnasas orchim* (welcoming guests). And this is the proven remedy to heal every illness and every ailment.

"At this very moment," the tzaddik of Kobrin continued, "His Honor, Rabbi Aharon, the father of the sick girl, is hosting us. Thus, the precious stone, which is the trait of welcoming guests, is now hanging around your neck! Therefore, let the sick girl look at her father, at you, and with Hashem's help, she will be healed."

Rabbi Aharon did as his distinguished guest instructed, and miraculously, a change for the better occurred in his daughter's condition that very day. It was not many days later until she was completely healed from her illness.