Shelishi - Bereishis/Genesis - Parshas Chayei Sarah 24:10-26

The servant took ten camels from his master's camels and went, and all the best of his master's possessions were in his hand. He got up and went to Aram Naharayim, to the city of Nachor. The Torah emphasizes that he took the camels from his master's camels—why does it say this, instead of just saying he took ten camels? Rashi explains that these camels were recognizable from all other camels because they would go out muzzled, so they would not graze in other people's fields and steal. The verse also says, 'all the best of his master was in his hand.' Rashi explains that Avraham wrote a document, a shtar matanah, giving all he owned to Yitzchak. This was done so that the people would be eager to send their daughter to marry Yitzchak, knowing he was wealthy. The servant was sent to Aram Naharayim, which, as Rashi notes, is a plural form, meaning the area between two rivers.

On the phrase 'from his master's camels,' Rashi explains that these camels were recognizable from all other camels because they would go out muzzled to prevent theft, so they would not graze in other people's fields. On 'all the best of his master was in his hand,' Rashi says that Avraham wrote a gift document (shtar matanah) for Yitzchak, giving him everything he owned, so that people would be eager to send their daughter for the match. On Aram Naharayim, Rashi explains that it means the city sits between two rivers.

He made the camels kneel outside the city, by the water well, at the time when the maidens go out to draw water. The word used for kneeling is hirbitza, meaning he made them kneel down. This is the time of day when the girls would come out to draw water from the well.

Rashi explains that the phrase 'he made the camels kneel' (vayavrech) means he caused them to kneel down. This is based on the Midrash, which uses the word hirbitza for making animals kneel.

The servant prayed, saying, 'Hashem, G-d of my master Avraham, please cause it to happen today and do kindness with my master Avraham.' He is asking Hashem to help him succeed in his mission and to show kindness to Avraham by helping him find the right wife for Yitzchak.

'Behold, I am standing by the water fountain, and the daughters of the people of the city are coming out to draw water.' The servant is describing his situation as he waits by the well for the girls to come out, hoping to find the right one for Yitzchak.

The servant continues his prayer: 'And it will be that the maiden to whom I say, "Please tilt your pitcher and let me drink," and she will say, "Drink, and I will also give your camels to drink"—she is the one you have designated for your servant Yitzchak. Through her I will know that you have done kindness with my master.' The idea is that the girl who not only gives him water but also offers to water his camels is showing kindness and is worthy to enter Avraham's house. The word hochachto means "you have chosen" or "designated." The phrase ubo eida is not just "I will know," but is a prayer—"let me know through her"—that this is the right woman for Yitzchak. The sign is that if she is from Avraham's family and is fitting, then he will know Hashem has done kindness.

Rashi explains that the phrase osah hochachto means she is worthy for him, since she performs acts of kindness and is fit to enter Avraham's household. The word hochachto means "you have clarified" or "designated"—in Old French, "approuver." On ubo eida, Rashi says this is a language of supplication: "let me know through her." On ki asisa chesed, Rashi explains that if she is from Avraham's family and is fitting for him, then he will know that Hashem has done kindness.

And it was, before he finished speaking, that behold, Rivkah was coming out. She was born to Besuel, the son of Milkah, who was the wife of Nachor, the brother of Avraham. She had her pitcher on her shoulder. This is the fulfillment of the sign that the servant had just prayed for. He did not know who she was, but she happened to come out at that very moment, showing the Divine providence in the unfolding events. The lineage is emphasized here: Rivkah is the granddaughter of Milkah and Nachor, Avraham's brother, connecting her to Avraham's family, which was the servant's request in his prayer.

The young woman was very beautiful in appearance. She was a besulah, a virgin, and no man had known her. She went down to the spring, filled her pitcher, and came up. The Torah emphasizes both her beauty and her purity. She was a besulah—from the place of her virginity—and no man had known her in any other way. She went down to the spring, filled her pitcher, and then came up, showing her modesty and diligence.

Rashi explains the phrase besulah (virgin) from the place of her virginity, and 'no man had known her'—not even in an unnatural way. The daughters of the nations would guard the place of their virginity but would make themselves available from another place. The Torah testifies about Rivkah that she was clean from all impropriety. This is brought from Bereishis Rabbah 60:5.

The servant ran towards her and said, "Please let me sip a little water from your pitcher." Rashi explains that the reason the servant ran towards her was because he saw that the water rose up towards her, indicating something special about her. The word hagmeini (let me sip) is a language of swallowing, as in the Gemara in Shabbos 77a, and in Old French, it is homer—to swallow. The servant's request was phrased with respect and humility, asking for just a little water.

Rashi explains two points here. First, the servant ran towards her because he saw that the water rose up to greet her, which was a sign of her righteousness. Second, the word hagmeini is a term for swallowing, as found in the Gemara (Shabbos 77a) and in Old French (homer), meaning to swallow. This shows the nuance in the servant's request, asking to swallow a little water, not just to drink in the usual sense.

Rashi notes that she lowered her pitcher from her shoulder. This detail is important because she had been carrying the pitcher on her shoulder, and in order to give him to drink, she brought it down to her hand. This shows her alacrity and willingness to help, as well as her modesty and proper conduct.

When she finished giving him to drink, she said, "I will also draw water for your camels until they have finished drinking." This demonstrates her generosity and kindness, as she not only gave the servant to drink but also offered to draw water for all his camels, going above and beyond what was asked of her. The phrase "until they have finished drinking" shows her commitment to see the task through to completion, ensuring the camels would be fully satisfied.

Rashi explains the phrase "until they have finished drinking"—the word im here is used in the sense of "asher" (that). So "im kilu" means "when they have finished." Onkelos translates it as "disapkun," meaning when they have been satisfied, when their drinking is complete. This is the completion of their drinking, when they have drunk enough to be satisfied. Rashi is clarifying that the word im here does not mean "if" but rather "when" or "that," indicating the completion of the camels' drinking.

And she hurried and emptied her pitcher into the trough, and she ran again to the well to draw water, and she drew for all his camels. This means that Rivkah quickly poured out the water from her pitcher into the trough, which is the container from which the animals drink. Then she ran back to the well to draw more water, and she continued drawing until all the camels had enough to drink. The trough is where the animals bend down to drink, and it was typically made of stone with a hollow in it. The Torah emphasizes how Rivkah did not just give water to Eliezer but also to all his camels, showing her kindness and effort.

Rashi explains the word va'ta'ar ("she emptied") as a term of pouring out, as in the Targum "u'nefatzat" (she poured out). This expression is also found in the language of the Mishnah, for example, "ha'ma'areh mi'kli el kli"—one who pours from one vessel to another. In Tanach, there are similar usages: "al te'ar nafshi" (do not pour out my soul) in Tehillim, and "asher he'erah la'maves nafsho" (who poured out his soul to death) in Yeshayahu. Regarding the word ha'shoket (the trough), Rashi explains it is a hollow stone from which the camels would drink. So, Rivkah poured the water into this stone trough for the camels to drink from.

And the man was astonished at her, standing in silence to know whether Hashem had made his way successful or not. Eliezer, Avraham's servant, was amazed by what he saw. He stood silently, watching Rivkah to see if Hashem had truly made his journey successful—if she was the right one for Yitzchak. He was waiting to see if everything would work out, but he still did not know if she was from Avraham's family. He was struck by how things were unfolding, but he needed to confirm her lineage before being sure that his mission was accomplished.

Rashi explains the word mishta'eh ("astonished") as coming from the root meaning desolation or amazement, as in the verse "sha'u arim, tisha'eh shemama" (cities become desolate, become a wasteland) in Yeshayahu. Here, mishta'eh means he was astonished, bewildered, and amazed at what he saw—he saw that things were close to succeeding, but he did not yet know if she was from Avraham's family. Rashi adds not to be surprised by the letter tav in mishta'eh, explaining that in Hebrew grammar, when a word begins with a shin and is in the reflexive form, the tav does not separate the two root letters. Examples are given from Tanach, such as mishto'lel (from the root sholel), mishtomem (from shamama), and mishtamer (from shamer). Similarly, mishta'eh here is from the root tisha'eh (to be desolate or astonished). Just as you find the expression meshomem (astonished, silent, lost in thought) used for a person who is bewildered and deep in thought, so too here, mishta'eh means a person who is astonished and thinking. Rashi also brings the Targum, which translates it as "waiting"—he stood in one place to see if Hashem had made his way successful. Rashi clarifies that it does not mean "drinking" (from the root shesiyah), because the word would not be spelled with an aleph in that case. Finally, mishta'eh lah means he was astonished about her, just as other verses use similar constructions to mean "about her" or "about him."

And it was when the camels finished drinking, the man took a gold nose ring, weighing half a shekel, and two bracelets for her hands, ten gold shekels was their weight. After the camels had finished drinking, Eliezer took out gifts for Rivkah: a gold nose ring that weighed half a shekel, and two bracelets for her hands, which together weighed ten gold shekels. These gifts were significant and had deeper meanings, as will be explained in the Rashi.

Rashi explains that the bekah (half-shekel) is an allusion to the shekalim that the Jewish people would later give—"bekah la'gulgoles" (a half-shekel per head) as mentioned in Shemos. The two bracelets are a hint to the two tablets (the Luchos) that were paired together. The ten gold shekels correspond to the Ten Commandments (Aseres Hadibros) that were on the tablets. So, the gifts Eliezer gave Rivkah were not just valuable, but also symbolized important future mitzvos and the giving of the Torah.

And he said, "Whose daughter are you? Please tell me. Is there a place in your father's house for us to spend the night?" After giving her the gifts, Eliezer asked Rivkah about her family—who she was—and whether there was a place for him and his men to stay overnight in her father's house. This was to find out if she was from Avraham's family and to arrange hospitality for the night.

Rashi explains that Eliezer asked her who she was only after giving her the gifts, because he was confident in the merit of Avraham that Hashem had made his way successful. The word lalin (to lodge) means to stay for one night; it is a noun. Rivkah, however, responded in the next verse using the word lalun, which means to stay overnight, and she said there was enough space for them to stay many nights. The Midrash also notes this difference in wording, showing that Rivkah was generous and offered more than he asked for.

She said to him, "I am the daughter of Besuel, the son of Milkah, whom she bore to Nachor." When Eliezer asked her who she was, she responded by telling him her lineage: that she is the daughter of Besuel, the son whom Milkah bore to Nachor. This answer establishes her family background, which is important because Eliezer was looking for someone from Avraham's family. This answers his first question—who she is—giving her full family connection.

Rashi explains the phrase Bas Besuel (daughter of Besuel) and the way Rivkah answered Eliezer's questions. She responded to his questions in the order they were asked: first to the first question, and then to the second. That is, she answered each question in its turn, not mixing up the order. When Eliezer asked her who she was, she told him she was the daughter of Besuel. Then, when he asked about a place to stay, she answered that as well. Rashi is highlighting her clarity and orderliness in answering.

She said to him, "We have both straw and much fodder, and also a place to sleep." After Eliezer gave her the gifts, he asked her if there was a place to stay for the night in her father's house. She answered that they have plenty of straw and fodder for the camels, and also a place to sleep. She answered his questions in order: first, who she is, and then about accommodations. She also added that there is plenty of food for the camels—straw and fodder, which are the types of food animals eat. The word lin (to sleep) is a noun here, and she says there is a place to sleep over, even for many nights.

Rashi explains the word mispo (fodder): all food for the camels is called mispo, such as straw and barley. In other words, mispo is a general term for animal feed, including straw and barley, and not just one specific type of food.

And the man kneeled and prostrated himself to Hashem. After hearing Rivkah's answers and seeing that his prayers were answered, Eliezer bowed down and prostrated himself to Hashem in gratitude. This shows his thankfulness for the success of his mission and that Hashem had guided him to the right family.