The Torah implies that Rivkah filled the void which the death of his mother had created in Yitzchak’s life. Chazal explain that the blessings which were conferred upon Avraham Avinu’s home, and the pious customs which distinguished it, ceased when Sarah died. These were restored when Yitzchak brought Rivkah into his parents’ home. In this regard, we may note two things from the Torah and Chazal. First, only Yitzchak was comforted for his mother by Rivkah’s presence. Despite the apparent return to normal functioning in his home, Avraham Avinu was still bereft of his eishes ne’urim, the wife of his youth. Her accomplishments might be continued by her daughter-in-law, but her personality and the partnership she shared with Avraham were still missing. Avraham Avinu was now alone.
Second, we may note the specific traits of his mother that Yitzchak mourned. Her unique spiritual refinement was no longer discernible. We are not discussing the lives of simple people. The Torah is recording the lives and sentiments of the Patriarchs of our nation. Yitzchak lost more than his mother. He was now bereft of a source of spirituality which seemed irreplaceable! He was comforted only after this fountain of virtue was reinstated.
In a homiletic rendering of the pasuk, Horav Tzvi Hirsch Ferber, z.l., translates ojbhu as “And he allowed himself to be led.” This translation is consistent with the phrase in Shemos 13:17 “And Hashem did not lead them by way of the land of Plishtim.” This definition employs vjb, “lead,” as the root word. Hence, the pasuk could be interpreted in the following manner: unt hrjt ejmh ojbhu, “And Yitzchak allowed himself to be led according to the ways/middos tovos, moral characteristics of his mother.” Indeed, he directed his home according to the teachings of his mother! Thus, Yitzchak sought a wife whose outlook was consistent with the established moral structure of his home and who would be able to continue its maintenance along the same path.
