The Radomsker Rebbe in his Sefer Tifferes Shloime explains how this Pasuk hints to us  how Tzaddikim are so great, that those who choose to seek refuge in them, and make the effort to merit to see them, receive a tremendous “koiach” (strength) to be able to make a “levush” (clothing) for their Nefesh & Ruach”.

The Radomsker Rebbe  explains Rivka’s reaction of covering herself with her scarf after seeing Yitzchak as follows:

The word in the Pasuk “tzaief ” (scarf) has the gematria (numerical value) of 250.

250 is also the gematria (numerical value) of the two letters “nun” & “raish”. “Nun” & “raish” are the roshai tevos (first letters) of the two words “Nefesh & “Ruach”.

Thus we see “tzaief” (scarf) is the equivalent to Nefesh & Ruach .

The Radomsker Rebbe explains, that after seeing Yitzchak, once Rivkah understood in her “Daas” (Knowledge) that he is a Tzadik, her reaction was to take “the veil, and cover herself” to make for herself a “levush” (clothing) for the Nefesh & Ruach (as mentioned before: veil = Nefesh & Ruach).

What does this mean that after seeing Yitzchak she made clothing for her “Nefesh & Neshamah”?

As the Baal HaSulam explains “ain ore beley kliy” (there is no light without a vessel!).

In order for one to be “massig” (comprehend) his soul, he must first make the appropriate “kailim” (vessels) in order to do so. How does one accomplish this? By working on himself, with the help of HaShem, through his Torah & Mitzvos with the correct Kavanos (intentions).

Here, the Radomsker Rebbe shows us a “shortcut” in this livelong process of striving to come closer to HaShem, to ultimately reach the goal of Devaikus BaHaShem. There are certain efforts one can do to accelerate the formation of the necessary “kailim” (vessels) to connect with ones soul (in particular here the “Nefesh & Ruach”). And that is by being close to Tzadikim. Even by  making the effort “just” to see them!!

That is what it means in the Pasuk;

That just by seeing the Great Tzadik Yitzchak, Rivkah merited to obtain the proper fitting (veil = “Nefesh & Ruach”) receptacle/ clothing or “kailim” (vessels) to receive and be “massig” (comprehend) her “Nefesh & Ruach”.

The Radomsker Rebbe concludes by showing how this concept, that Rivkah had merited to obtain the levels of Nefesh & Ruach, is also hinted to later on in the Pasuk (24:67) that says “Vayeveahah Yitzchak haohelah Sarah Imoh…” (”And Yitzchak brought her into the tent of his mother Sarah,…”).

Here Rashi explains how the miracles that happened in the tent of Yitzchaks mother Sarah all disappeared after she passed away, and later returned once he brought Rivka into his mothers tent. One of the mentioned miracles was “hayah ner dolek maierev shabbos leerev Shabbos” (”there was a light burning from one Shabbos Eve to the next Shabbos Eve”). That is to say that this “ner” (light) returned with the coming of Rivkah.

The Radomsker Rebbe points out how the word “ner” (light) is the roshai tevos (first letters) to the words Nefesh & Ruach. Rivkah brought Nefesh & Ruach back to the tent.

May we all take the initiative to be close to, and see Tzadikim, thus meriting to  fortify our efforts in obtaining Devaikus BaHaShem.