In Parshat Chayei Sarah, Perek 24, posuk 67, the Torah tells us,“And Yitzchak brought Rivka into the tent of Sara his mother, he married Rivka, she became his wife, and he loved her, and thus was Yitzchak consoled after his mother.”

Rashi explains that the Torah added the words, “the tent of Sara his mother”, to teach us that when Rivka entered Sara Imeinu’s tent, she became like Sara. In what respect did Rivka become like Sara? The same miracles that took place in Sara Imeinu’s tent re-newed themselves with Rivka’s presence. What were these miracles? The first miracle was that her candles burned from one Erev Shabbos to the next Erev Shabbos. The second miracle was that her challah stayed fresh and increased miraculously. And the third miracle was a Cloud of Glory hovering over her tent, signifying the presence of the Shechina.

The Shem Mishmuel points out that there is a beautiful correlation between the miracles that took place in Sara Imeinu’s tent (and now again for Rivka) and the miracles that took place in the Mishkan. The light that burned from Erev Shabbos to Erev Shabbos displays the quality of Shabbos that was experienced by Avraham and Sara. They allowed the spiritual influence of Shabbos to impact their week. The light symbolizes the kedusha of Shabbos which entered their lives each Friday, and stayed with them until the next Shabbos. Once the new spiritual influx of the next week’s Shabbos arrived, they added it to the previous week’s spiritual growth. This is how they increased their spiritual standing week by week. This can be compared to the Ner Hamaaravi in the Mishkan. It continued to burn after all of the other lights had gone out. The new day’s lights were lit from this ner, adding the previous day’s light to the light of the day ahead. The Shem Mishmuel explains that this symbolizes climbing a spiritual ladder, starting each day at the place where one stopped on the previous day.

The bracha which rested on Sara Imeinu’s dough can be compared to the miracle of the Lechem Hapanim in the Mishkan.  The Lechem Hapanim stayed hot all week and the kohen was satiated from eating a small amount of it. This symbolizes Hashem’s ability to provide food and satisfaction to the world. This bracha was present in the Mishkan whenever Klal Yisrael performed their duties with vigor. The Shem Mishmuel points out that this typified the nature of Sara Imeinu’s life; she never became stale in her Avodat Hashem and appreciated new opportunities for growth.

The miracle of the Cloud of Glory which rested on Sara Imeinu’s tent can be compared to the Cloud of Glory which rested on the Mishkan. It symbolized the Shechina’s presence there at all times.

Sara Imeinu’s tent, and later Rivka Imeinu’s tent, was a home for the shechinah. Their homes were a true microcosm of the Mishkan. May we learn from our Imahot and be zocheh to build homes where the Shechinah can dwell, and merit to see these brachot in our lives as well.

Good Shabbos!