Close To Torah

In the third verse of Aishes Chayil (letter Gimel) the phraseology catches the reader’s attention: “She bestows good (upon her husband) and not bad, all of the days of her life.” If she is doing kindness for him, then obviously she is not doing bad for him. Why is the wording so redundant?

Two most relevant answers appear to me. Firstly, say a child is with his mother in a shopping market and he spots a candy. The child grabs it off the shelf and announces to his mother that he is taking it. She calmly explains to him that he cannot have it. He refuses to listen. She more didactically tells him to put it back explaining that it is not good for his teeth and that there are certain times that he can earn candy but this is not one of them. He cries and makes and entire scene saying that she is so mean and that she must hate him. She holds firm knowing that for so many reasons she cannot give in. Say this mother would have succumbed to the pressure and allowed her son to have the candy, would that have been a kindness or a disservice for the child? It would have looked like a kindness on the outside, but in truth it would not have been the right thing for the child. Hence, her strictness was really the ultimate favor and care. Sometimes, a wife may think about allowing her husband or children to have another dessert or give in to something that she feels will be unhealthy physically or spiritually, but that is not really kindness. She holds strong to make sure that her point and concerns are heard. The extra words, “and not bad” refer to the time that she must assert herself to ensure that only good things come to her family members.

Secondly, as an educator of young students, I have been faced numerous times with the sly student. He is average looking, but very intelligent and tries to hide all of his actions behind noble intentions. For example, he will talk in the middle of class and then justify this by saying that he was asking his classmate if he needed a drink because he looked sick. He will be caught in the middle of an intense fight and tell you that he was trying to make peace and became the victim. He is very convincing, but cannot fool you, the mature adult sees right past it. The problem is that he fools himself. He must learn to admit the background of his intentions. In life, when we interact with others, we have the opportunity to do kindness or to hide our actions and cover up for their evil roots. The Aishes Chayil is a beacon of truth through and through. The way that she bestows kindness is genuine and sincere. When she bestows kindness on her husband it is the real type, “V’Lo Rah”, with the deepest and most noble of intentions deep down as well.  All of the above listed traits and attributes of the Aishes Chayil emanate from a most beautiful and well-intended place.

Yosef HaTzaddik was in jail for a crime that he didn’t do. The butler and the baker both had a dream that seemed to tie into the outcome of their trials. Yosef saw that they were down and offered to help them. He told the butler that Pharaoh would soon remove him from prison and that he would be back to serving drinks in no time; the baker would be executed. They recognized the validity of Yosef’s interpretations and were amazed. Before the butler was freed, Yosef said to him (Bereishis 40:14-15), “please remember the kindness that I did for you and mention me favorably before Pharaoh so that I can get out of jail. I was kidnapped from my Jewish family and I was placed in jail under false accusations.” This would not be the case; the butler forgot about him immediately and whenever he tried to recall him, Hashem made him forget it again (Bereishis Rabbah 88:7). Chazal say that Yosef was punished with two more years in jail because of his request to the butler.

The famous question is: What did Yosef do wrong? Was he expected to pass up the opportunity to have someone speak on his behalf to Pharaoh? Are we not required to do our part in trying to get things done? Additionally, the Midrash (Bereishis Rabbah 88:3) makes a perplexing comment here that needs to be understood. “Hashem got a master (Pharaoh) angry at his servants (the butler and baker) to raise up Yosef and Hashem got servants (Bigson and Seresh) angry at their master (Achashveirosh) to bring greatness to Mordechai.” What do the two have to do with one another and what is this all about?! We also find a Midrash regarding Megillas Esther (Esther Rabbah, Introduction 9) that states: “Hashem made a master (Achashveirosh) kill his wife (Vashti) on the advise of his loved one (Haman) and then He made a master (Achashveirosh) kill his loved one (Haman) on the advise of his wife (Esther).” What is this all about?

The answer lies not in what Yosef did or said, but rather in what he was thinking in his heart when he said it. Bereishis Rabbah (89:3) says that “praiseworthy is one who relies on Hashem and does not turn to haughtiness and false avenues (Tehillim 40:5).” Yosef had every right and in fact was required to ask the butler for help; the fault lies in what he was thinking in his heart when he made his request. If he would have thought how Hashem is the Only One that can save him, then this would have been a great deed. He however forgot himself and was thinking that the butler was his only way out. Hashem was strict with Yosef and gave him two more years in jail so that he could contemplate and deeply come to terms with the reality that only the Will of Hashem comes to prevail. Yosef grew tremendously from this lesson and in fact the first words that he uttered upon leaving jail were a deceleration of Hashem’s rulership and greatness. Pharoah asked Yosef, “I heard that you interpret dreams?” Yosef replied, “It is not I, Hashem will grant me the wisdom to do so (Bereishis 41:16).”

The above quoted Midrashim focus on the theme of reversed roles. They show the power of Hashem to do what He wants in a manner that He pleases. He can move a king or simpleton in any way and for any purpose, even contradictory roles. That is the entire lesson of Megillas Esther, “V’nahapoch Hu, it was revered (Esther 9:1),” a day that was intended by the enemy to be one of destruction of the Jews was miraculously flipped to be a day of victory, inspiration and celebration for the Jews.

Indeed, if we wish to have blessings in life we are taught to give credit to Hashem Who is the source of all blessings. When we turn to Him and recognize that He is the One behind all of our bounty, we have uplifted and elevated our lives. He may use other messengers to deliver goods, but we must not get distracted by the mask. We strive to only pray to Him for our needs. We are sure to thank Hashem for all of gifts and bounty in any way that He delivers them.

A famous slogan in life is “The choice is yours!” This is relevant to so many facets of personal development. We are meant to set ourselves up for success. This is certainly the case regarding marriage and any spiritual growth. The Gemara in Berachos (8a) states that they would ask the Chosson, is your wife a “Matza Isha Matza Tov, you found a wife and found goodness (Mishlei 18:22)”, or is she a “Motzey Ani Mar Mimaves Es HaIsha, I have found more miserable than death, the woman! (Koheles 7:26)” This is quiet an intense question to be given to a new groom. What is it all about? Additionally, the famous question on this Gemara is why and how did they have the nerve to ask this to the Chosson and what did it accomplish? Is it not considered Lashon HaRah, evil slander, to even discuss this matter?

My dear Rebbe, Rabbi Asher Zelig Rubenstein shlit”a explains a beautiful concept here. Whether or not you succeed in marriage is solely in your hands! If one comes into the marriage focusing only on himself, he will fail. If one strives to love, appreciate and care for his wife, he will find true happiness. The choice of which path to pursue is up to you. (This obviously applies to both spouses!)

These are the two options placed before the Chosson. Will you be a “Matza Isha”, will you be focused on finding her… In that case, you will “find goodness and blessing from Hashem” just as the verse states. Or will someone choice to be a “Motzey Ani” focused on Ani, the I, representing selfishness and self-interests only. In that case, it will be “Mar mimaves, miserable.” This is the deeper meaning of “Aishes Chayil Mi Yimtzah, who can find an Aishes Chayil.” The husband who searches to see the greatness and positive aspects of his wife will be most happy indeed. The wife who strives to see her husband’s greatness will be most satisfied.

This explains the above quoted Gemara. The Chosson was not expected to answer the question, he was simply being given vital marriage advise. He was being told that if he wanted to succeed and achieve happiness, he should learn to focus on “Matza Isha, always look to be in touch with your wife’s needs and feelings.” Every couple can choose to focus on caring for the others’ needs and find true happiness, success and fulfillment! This is the message and blessing of Chazal!

Yaakov met up with Eisav in a most dramatic confrontation. Two worlds clashed. Yaakov represented ruchniyus, spiritual sensitivity, and Eisav represented gashmiyus, physicality. The difference is most significant. It is the difference between happiness and misery. It is the difference between life and death. Yaakov told Eisav, “I have everything (kol)” (Berieshis 33:11). Eisav on the other hand said about himself “I have a lot (rav)” (Bereishis 33:9). This represents the focus on material wealth and possessions. When someone is deeply rooted in that outlook, he can amass “a lot” but he will always feel lacking. He will perpetually remain vulnerable to loss and feel insecure and unsatisfied. Yaakov teaches us to focus on spiritual ideals, to be “happy with our lot” (Avos 4:1). This way one recognizes that Hashem is the One Who provides and Who gives us all that we need.

In Birchas HaMazone we say, “Bakol, Mikol, Kol.” This refers to the words “kol” that are used in reference to the three Avos. This kol means that they appreciated life and were granted the greatest blessing of happiness and fulfillment. By Avraham it says (Bereishis 24:1), “Hashem blessed Avraham with everything (bakol).” By Yitzchok it is found after Yaakov stole the berachos and Eisav came in and asked his father to bless him. Yitzchok asked Eisav (Bereishis 27:33), “…who was just in here that fed me, and I ate from it all (“mikol”) and I blessed him…” By Yaakov it is found in our Parsha when Yaakov told Eisav, “I have it all (“kol”)” (Bereishis 33:11). [See Pesikta Rabbasi 25:4.]

What needs to be understood is the general theme here and the prefixes. It is fascinating that by Avraham the word “kol” has the prefix of bais (bakol) before it which means “inside,” this hints to Avraham’s trait of Kindness within. He constantly found himself inside Hashem’s warmth, generosity and chessed. Avraham showed the world how to find Hashem through acknowledging all of the kindness and beauty that surrounds us as a gift from Hashem. It was precisely in the merit of Avraham’s service of recognizing Hashem’s kindness and spreading it to the world that brought Avraham the blessing of “all,” spiritual happiness and success. By Yitzchok, the word ‘all’ is found as “mikol, from all.” The prefix of mem, means ‘from.’ This is represents the trait of Yitzchok of gevurah, strength, the process of Avodah, giving our full effort towards the service of Hashem, giving from ourselves in order to fully serve Hashem. By Yaakov, who was the man who represented the culmination of the Avos, who ties together the traits of chessed and gevurah and balanced them with tiferes, beauty and splendor, the word is found as simply “kol” without any prefix. This hints to the delicate balance of serving Hashem with a focus on His kindness and a dedication to give one’s full effort. Yaakov achieved this service and merited to have it all. The Avos teach us how to use this world to grow and that one who does this will be blessed with an inspiring, deeply purposeful, and truly fulfilling life.

The Chovos HaLevavos gives a most famous and beautiful parable about the man who dedicated his life to erect and develop a Center for the Blind. He painstakingly hired the most skilled doctors and teachers who would teach the blind students how to function. He stocked the building with the most state-of-the-art modern equipment and technology. Openings day arrived and everyone was ecstatic about the vistas and opportunity that would now be available for those that did not have a fair chance in the past. The 50 blind people arrived and were seated for orientation. As the crown waited, they grew impatient. Finally, one blind man stood up and announced to the others that he was not interested in the orientation. He said, “this building is here to serve us, why shouldn’t we go explore it on our own?! We don’t need to wait for instructions!” The director tried to calm him but it was too late, the crown of blind clients were already riled and they began to pour over their new home.

Being unable to see, absolute pandemonium broke loose. The blind people began to trip, fall and get hurt over each other, over the expensive equipment, through the stairs and through everything in sight. The director begged for everyone to just stop and listen but to no avail. The room was filled with all sorts of physical damage and pain. Finally, one blind man screamed, “this place was supposed to help us, all it’s doing is hurting us and causing us trouble, let’s all get out of here!” With that, the blind people all rushed to the door tripping over and breaking every last item in the center. It was an utter disappointment and a terrible tragedy. Much pain and money was lost. Because they did not listen, the equipment, furniture, and stairs that were there to help them, became the source of their suffering. So too, says the Chovos HaLevavos, Hashem puts us in this world to succeed and to achieve pleasure. If we listen to the Torah orientation and rules, then we will be guided in how to use the world productively and achieve happiness. But if we do not listen, then we remain blind and will stumble over the very things that are meant to help us.

This lesson applies to all areas of life. When we strive to see the positive and greatness in the gifts that Hashem has given us, then we achieve great happiness. But if we do not learn to see the good, then we will be highly frustrated. “Aishes Chayil Mi Yimtza, who can find the Woman of Valor?” Only one that learns to focus on her good and attributes will find her. Only one who loves and respects his wife according to the Torah’s rules and advice will achieve happiness. Marriage is the most beautiful center for growth, closeness, and happiness for those that listen to the Torah orientation and learn how to seek and find their Aishes Chayil. She lies within every Jewish woman and needs to be seen, found, and appreciated.

Yaakov left Eretz Yisrael to go to Charan in order to get married and start the Jewish nation. Chazal (Chullin 91b) tell us that Yaakov arrived in Charan and then thought about the fact that he had passed over Har HaMoriah on his way and did not stop there to daven as his fathers had prayed. Immediately, he turned to go back there and was granted kefitzas haderech and miraculously arrived there in a split second. Yaakov saw that the sun had set, he prayed and then he went to sleep. In his dream he saw the awesome prophesy relating to the ladder which bridged heaven and earth and that discussed the promise that Hashem would redeem the Jews from all exiles. When Yaakov woke up he exclaimed his amazement by stating that “indeed this is a holy place and I did not know this before” (Bereishis 28:17). This was a most significant day for Yaakov as he experienced many miracles and revelations. Why did it all come now? What made this time period in his life so special? Also, what did he learn about Hashem’s presence that he did not know before?

Rabbi Moshe Feinstein (1895-1986) offers a most beautiful explanation here. Yaakov was heading towards Chutz L’Aretz, his first journey to outside of Eretz Yisrael and he was about to be faced with some of the most difficult twenty years in Charan dealing with Lavan’s wickedness and lies. Yaakov could have thought that he was exempt or partly excused from his learning and spiritual responsibilities. He could have excused himself from them stating that it was now too hard and how could he be expected to live with spirituality in an evil city and while living with an evil Lavan. But on the contrary, Yaakov rose to the occasion and accepted on himself to grow and to maximize his potential.

Hashem wanted to encourage Yaakov and to show him that his outlook and commitment were beautiful. Thus, as soon as Yaakov set his mind to do what was right, namely to go back to Har HaMoriah, Hashem helped him and made him arrive there immediately. Yaakov was deeply inspired by the lesson and it was precisely there that he established the Maariv prayer. Ben Ish Chai (Berachos) explains that Maariv is prayed at night when it is dark and scary outside. This represents the challenges of life. When one prays, he is turning towards Hashem and asking Him to bring light into the world. One is connecting with Hashem in a most deep way.

It was specifically at this time that Yaakov merited to see the dream of the ladder, receive the promise of redemption, and learn about the unity and promise of the 12 tribes that were to emanate from him (by means of the 12 rocks under his head which became one [Rashi]). Yaakov was at a most crucial juncture in his life and was deeply inspired to use his time wisely and productively. This is what he was referring to when he said that he had not fully understood that Hashem was present in this place. Yaakov now learned and experienced Hashem’s presence and help at this time in his life. Indeed, Chazal state that this was the first time that Yaakov slept a full night’s sleep in the past 14 years when he was learning Torah. Yaakov was working to prepare himself for the challenges that lie ahead and to commit himself to learning to ensure his growth. Chazal also state that it was the last time that Yaakov slept for the next 20 years to come as well. He would once again immerse himself into his learning and spirituality. Indeed, after Yaakov’s time in Charan he was able to state, “I lived with Lavan but still fully kept all 613 mitzvos” (see Rashi on Bereishis 32:5) and was thus not afraid of Eisav. Yaakov taught us that in every situation and place in life we can thrive and grow.

תנו לה מפרי ידיה ויהללוה בשערים מעשיה.

“Give her the fruits of her handiwork; let her be praised by the gates by her own deeds.”

The last verse of Aishes Chayil deserves careful study. Batei Midrashos (II:16:25) states that this last verse refers to Queen Esther. The Midrash explains that she ‘got the reward of her handiwork’ as she sat in perfumes for six months (See Esther 2:12). What is this all about? Also, what is the significance of having Esther as the last woman discussed?

It is interesting to note that the very first verse of Aishes Chayil refers to Sarah and the last verse refers to Esther. They are deeply connected as the Midrash (Esther Rabbah 1:8) states that Rebbe Akiva was giving a class and he saw that the students began to dose off. In an effort to wake them he posed an intriguing question. Why did Esther merit to be the queen over 127 countries? Their minds were stimulated as they began to ponder this question. He explained that Hashem said, ‘let the granddaughter of Sarah who lived for 127 years, come and rule 127 countries’. What does this mean and why did it wake them?

Life is an opportunity for growth and achieving closeness with Hashem. This is done by learning Torah, performing Mitzvos, and prayer. But what about the mundane chores of life such as eating, sleeping, exercising and relaxing, are they void of holiness and connection? The Gemara (Berachos 63a) tells us that a most important concept of the Torah is to strive to know Hashem through all of your actions and experiences. This refers to acting L’shem Shamayim, with Hashem in mind. When one eats, sleeps or performs his or her bodily functions he has the opportunity to connect with Hashem and to elevate the act to spirituality (See Shulchan Aruch, Orach Chaim 231). If someone lives to age 75, he has slept for an average of 8 hours a night which equals 25 years. If the sleep was done with the thought of taking care of himself and resting up so that he can better serve Hashem, then it was a holy and great Mitzvah. Sarah’s life was filled with mundane acts that were elevated and sanctified for Hashem, thus her 127 years were complete and fully productive. Esther followed in her illustrious grandmother’s footsteps, she too strove to elevate the mundane. The entire theme of Megillas Esther is bringing Hashem into view and seeing Him in an area that seems mundane. Hashem was hidden (see Chulin 139b where Esther is hinted in the Torah), but Esther connected to Him and acknowledge His presence and salvation. Esther inspired the Jewish nation to see Hashem in the mundane world, to acknowledge Him and to reaccept the Torah out of love and appreciation towards Him. This is why the above Midrash refers to her sitting in perfume for six months as even such an act can be elevated when done L’Shem Shamayim. Esther was advised by Mordechia how to act when she was taken to Achashveirosh’ palace and she stayed faithful to Hashem.

The Aishes Chayil strives to elevate her use of the world into spirituality. This is her greatest lesson. She helps her family live a life of Kedusha and growth, imbued with true love and connection with Hashem. This is the theme of the entire song as it discusses the Aishes Chayil’s cooking, cleaning, business dealings, clothing and all other aspects of her life and that of her family. She imbues all of the mundane chores into the most holy, spiritual and uplifting experiences. She certainly deserves to be praised and she has a most beautiful reward in this world and the next. She teaches us how to live our lives and how to truly and deeply be connected to Hashem. She show us how to succeed and how to achieve true Happiness.

In this week’s parsha, Yitzchok and Rivkah turned to Hashem to beg Him for children. The verse (Bereishis 25:21) uses an interesting phrase and states that Yitzchok davened “opposite his wife.” Rashbam and Seforno state that this means that Yitzchok davened for his wife (see Rashi for an alternate explanation). What is interesting to note is why Yitzchok didn’t daven for himself, why is it that he specifically begged Hashem for Rivkah to have children? Additionally, Chazal state that even though both Rivkah and Yitzchok were davening here, it was Yitzchok’s prayer that was answered and allowed Rivkah to conceive. What was so special about his tefillah here?

Yitzchok is teaching us the beautiful trait of thinking about the needs of one’s wife before thinking about one’s own desires. Yitzchok and Rivkah were both in pain from being childless. Yitzchok turned to Hashem and beseeched Him to have mercy on his wife. His focus of care and devotion was something that penetrated the heavens and brought a Yaakov Aveinu into the world.

Chazal (Pirkei D’Rebbe Eliezer 32) state that Yitzchok took Rivkah to Mount Moriah, the place of the future Beis HaMikdash and showed her the spot on which he stretched out his neck to give himself over to Hashem at the Akeida. Yitzchok davened that in that merit they should be blessed with children. What is fascinating to note is that Yitzchok was 37 at the time of the Akeida and he married Rivkah three years later when he was 40 and she was 3 years old. It  appears from the verses (see Rashi Bereishis 22:20) that Rivkah was born specifically at the same time that Yitzchok dedicated himself wholly to Hashem on that mountain.

Indeed Rabbi Shimon Schwab zt”l explains that it was at that time that Sarah died and a part of her neshama went into Rivkah who was just being born and who would be the next Matriarch of the Jewish Nation. Yitzchok and Rivkah were eternally tied and meant for each other. Their souls were bound and their lives connected, but they would not be blessed with children until they had the greatest merit. It was only when Yitzchok turned his focus on his wife’s needs and feelings and davened to Hashem to take care of her, then they were answered. When we daven for other people and share our hearts with others, this has a power to be heard more eloquently in heaven.

תנו לה מפרי ידיה ויהללוה בשערים מעשיה.

“Give her the fruits of her handiwork; let her be praised by the gates by her own deeds.”

The Aishes Chayil loves Torah. She shares this excitement with her husband and children. She knows that Hashem grants reward in this world and the next for those that connect to Him through His Torah. The Aishes Chayil merits to have great pleasure and fulfillment in this world and even more enjoyment and reward in the next. Chazal (Shabbos 127a) say that in this world one will enjoy reward for keeping the Torah and Mitzvos, but the rewards pale in comparison to that of the next world which will be infinitely greater. The verse says that she eats the pleasure “מפרי, from the fruits of her labor,” (only a small portion) in this world, “from the fruit, and not even close to all of the fruit” for the eternal reward is unlimited. I believe that the second half of the verse hints to her Olam HaBah, future reward. The gates are where the rabbi learn Torah. This can refer to the Beis Midrash Shel Maalah, the Heavenly Learning Center, as well. There she receives the ultimate praise. Indeed, the Alshich says that these words refer to the positive angels that she creates with her actions that call out her merits in the future world. The Aishes Chayil teaches her family about success and happiness in this world and the next.

One of the most important principles expressed her are the last words of the entire beautiful poem. “Her actions bring her praise.” The Aishes Chayil has cultivated a most positive outlook in life. She recognizes the extent and importance of her actions and she holds herself fully accountable and responsible for her choices. She also enjoys the feeling of fulfillment that her actions bring her. She has a strong sense of menuchas hanefesh, clarity and contentment in viewing her life. She feels the pride, joy and fulfillment that are the result of her hard work. She shows her family by example what it means to live fully and happily, while savoring her success and the Nachas that Hashem blesses her with.

Eliezer, the servant of Avraham, was sent to find a wife for Yitzchok. Avraham went over all of the criteria and specifications with him, had him swear that he would do the job properly, and sent him on his way. Eliezer and his entourage went to Aram Naharayim, Avraham’s birthplace, and began the search. He davened hard that Hashem should guide him and suddenly he met Rivka who was coming to the well. She was a prominent young lady and showed herself to be filled with kindness as she drew water for all of the men and their camels. Eliezer saw and recognized her greatness and told her about Yitzchok. She agreed to marry him and they went to talk with her family as well.

The servant went and met with Lavan and Besuel. They were happy to see Rivka marry such a rich and famous person. In the course of Eliezer’s recounting of the story, he went through many of the details about his appointment by Avraham as the messenger to find a wife for Yitzchok. Chazal (Beraishis Rabbah 60:8) make a perplexing statement. “Rav Acha says that the idle story-telling of the servant (Eliezer) of the Avos is greater than the Torah laws given to the sons, for the Torah elaborates and writes all of the details that Eliezer recounted to Rivka’s family while some Torah laws are learned from minimal scriptural hints.” What does this mean and why is Eliezer’s speech so precious?

Another question is that in Eliezer’s recounting he says that he asked Avraham what do do if (“Uli,” perhaps, see Berieshis 24:39) the girl would not want to come back home with him. Avraham said that he would then be exempt from his mission. The word used is אלי, perhaps, which Rashi points out is missing a Vav and thus can be pronounced as “Aily, to me.” Eliezer had a daughter whom he wished for Yitzchok, but Avraham refused explaining that it was not an appropriate match. Why is this only hinted to here when Eliezer was recounting the mission details to Rivka’s family. Earlier in the Parsha when the mission began, the Torah tells us about Eliezer’s question but spells the word as אולי, perhaps, omitting the hint (because it contains a Vav) about his wish to marry off his daughter?

Rabbi Eliyahu Dessler zt”l (1892-1953) explains that it was only after Eliezer found Rivka and saw how fitting she was for Yitzchok and how his daughter was not an option did he recognize that he had really been biased and was only motivated to ask the question of “perhaps” in the first place with his daughter in mind. Now Eliezer recognized that he had almost let himself sabotage the mission because of his own passions. Thus, it is hinted here at his time of deep inner truth and recognition. I add to this that the only way that he was able to overcome the bias was with powerful prayer and his connection to Hashem when he asked to be guided to the right one.

The beauty referred to in the Midrash concerning the repetition of Eliezer’s story is that he showed himself to be a true student of Avraham. He was striving to do what is right and to get in touch with himself. The entire purpose of the Torah is not simply laws and limitations. Hashem wants us to learn how to be free of the biases and shackles of the Yetzer Harah and to achieve autonomy (Avos 6:2). It is no surprise that Chazal say that after this mission Eliezer was freed from being a servant. He had demonstrated deep self-control, contemplation and self-mastery, he was no longer a slave. This lesson is one of the most precious of all of the Torah and is therefore more prominent than other scriptural laws. The sections of the Torah which discuss the Avos are meant to teach us how to live our lives and to gain spiritual sensitivity. The Avos teach us to be in touch with our deep inner world and to seek out closeness with Hashem as we deeply yearn in our hearts.