Genèse 24:67

The tent of his mother, Sarah: He brought her to Sarah's tent and she recreated the likeness of Sarah, as if to say she was like Sarah his mother. As long as Sarah was alive there was a candle lit from Erev Shabbat to Erev Shabbat, there was a blessing found in the dough and a protective cloud attached to the tent. When she died they left, and when Rivka entered they reappeared.

And Izhak introduced her into the tabernacle of Sarah his mother, and thereupon the light (again) shined which had gone out at the time of Sarah's death. And he took Rivekah, and she was his wife, and he loved her; for he saw her works that they were upright as the works of his mother. And Izhak was consoled after his mother's death.

AND ISAAC BROUGHT HER INTO HIS MOTHER SARAH’s TENT. The construct is missing here [for the noun ohel (tent) appears with the definite article, and in this form it cannot be used in construct with “his mother Sarah.” The verse then should be understood as if it were written, “and Isaac brought her into the tent which was the tent of his mother Sarah.”] There are many cases like this.
The purport of the verse is to tell of the honor that Isaac bestowed upon his mother for from the time that Sarah died they did not take down her tent because they said, “Let not another woman come into the tent of the honorable mistress.” But when he saw Rebekah he brought her into that tent in her honor and there he took her as his wife. This is the meaning of the words, and he loved her, and he was comforted, indicating that he was deeply grieved for his mother, finding no comforter until he was comforted by his wife through his love for her. Otherwise, what reason is there for Scripture to mention a man’s love for his wife?
But Onkelos explained: And Isaac brought her into the tent and, behold, she was like Sarah his mother. It is for this reason that Scripture mentions the love he had for her because it was on account of her righteousness and the aptness of her deeds that he loved her and was comforted by her. And so the Rabbis mentioned in Bereshith Rabbah, “Before Sarah died there was a blessing of miraculous increase in the dough. [After her death it stopped, and when Rebekah came the blessing reappeared.”]

וינחם יצחק אחרי אמו, until this time he had refused to accept consolation for the death of his mother, seeing that she had been such an outstanding person.

ויביאה, when they arrived in Chevron he brought her to the tent of his mother Sarah. It was customary in those times for the man and his wife to have totally separate living quarters. When they would sleep together the man would go to his wife’s tent, as for instance when Leah said to Yaakov אלי תבא, “come to me,” i.e. “come to my tent” (Genesis 30,16) We also find that when Lavan searched for his teraphim that he is reported as conducting separate searches in Yaakov’s, tent as well as in Rachel’s tent and in Leah’s tent. (Genesis 31,33).

האהלה שרה, a construction similar to Numbers 34,2 הארץ כנען, or in Joshua 3,14 הארון הברית.

ויקח את רבקה, he took her to complete the marriage ceremonies as people do, i.e. they get married under a wedding canopy, a ceremony followed by a banquet.

ותהי לו לאשה ויאהבה, he discovered her many virtuous qualities including her chastity, qualities he had admired in his mother Sarah. Seeing that most husbands love their wives, the statement “he loved her,” here, must have an additional significance. The Torah writes this to tell us that Yitzchok loved the outstanding qualities of Rivkah. This is why the statement is followed by the line

וינחם יצחק אחרי אמו, after having mourned his mother for a suitable period. He was still mourning his mother after 3 years had elapsed since her death. Now that he recognised his mother’s qualities personified in his wife he was able to console himself over his mother’s death.