Revi'i - Bereishis/Genesis - Parshas Chayei Sarah 24:27-52

He said, "Blessed is Hashem, the G-d of my master Avraham, who has not forsaken his kindness and his truth from my master. Hashem led me on the way to the house of my master's brother." Here, Eliezer thanks Hashem for not abandoning his kindness (chasdo) and his truth (amito) from Avraham. The meaning of not forsaking his truth is that Hashem was both kind and truthful to Avraham, but it also means a true kindness, not just a superficial one. Eliezer recognizes that Hashem led him on the correct, designated road (baderech), straight to the family he was seeking—Nachor, Avraham's brother, whose wife Milkah gave birth to Besuel, and Besuel to Rivkah. The word baderech here means "in the way" or "on the road," but specifically the right or designated road that he needed to take. When the Torah uses words like baderech, laderech, or haderech with a pasach vowel at the start, it refers to a simple, clear matter that has already been mentioned or is obvious in context. In this case, it means Hashem led him in the exact way he needed to go.

Rashi explains that baderech means the designated road, the straight road, as the Targum translates it: "in the correct path." It means the very road that I needed. Similarly, whenever a beis, lamed, or hei prefix appears at the start of a word and is vocalized with a pasach, it refers to a simple matter that has already been mentioned elsewhere, or it is clear and obvious what is being discussed.

Rivkah ran and told her mother's household about these events. The phrase "her mother's house" means she went to her mother's house to relate what had happened. The custom was that women had their own house or space where they would sit and do their work. That is why Rivkah went to her mother's house—because it was her mother's place, and a daughter would tell her mother first, who would then inform the father and the rest of the family.

Rashi explains that it was the way of women to have a house where they would sit and do their work, and a daughter would only tell her mother. This is based on Bereishis Rabbah 60:7.

Rivkah had a brother named Lavan. Lavan ran outside to the man at the well. Why did he run? The next verse explains: he saw the nose ring that Eliezer had given Rivkah—a golden nose ring, which was a common ornament in those days. Lavan realized that this man must be wealthy, so he set his eyes on the money. This is a timeless trait; even today, when people hear about a wealthy person, they run to greet them and invite them in.

Rashi asks: Why did Lavan run, and for what purpose? When he saw the nose ring, he said to himself, "This man is wealthy," and he set his eyes on the money.

When Lavan saw the nose ring and the bracelets on his sister's hands, and when he heard Rivkah recount what the man had said to her, he went out to the man, who was standing by the camels at the well. The phrase "standing over the camels" means he was watching over them, guarding them. As the Torah says elsewhere, "he stood over them"—meaning to serve or attend to them.

Rashi explains that "over the camels" means he was guarding them, just as it says earlier (Bereishis 18:8), "and he stood over them"—meaning to serve them.

Lavan said, "Come, blessed of Hashem. Why should you stand outside? I have cleared the house and there is also a place for the camels." The simple meaning is that Lavan is inviting the servant of Avraham inside, saying that he has made space in the house and also prepared a place for the camels. The phrase "I have cleared the house" can mean that he physically made space, but it also has a deeper meaning, as explained in Rashi, that he removed idolatry from the house, recognizing that Avraham and idolatry do not go together.

Rashi explains on the words "Pinisi HaBayis" (I have cleared the house) that Lavan cleared the house from idolatry. He removed the idols, understanding that Avraham's servant would not stay in a place where there was idol worship. Lavan wanted to show respect for Avraham's beliefs by making sure the house was free from any form of avodah zarah (idolatry).

The man (Eliezer) came into the house, and he opened, or unmuzzled, the camels. This means he removed the muzzles from their mouths so they could eat. He gave them straw and feed, and provided water to wash his feet and the feet of the men who were with him. Up until now, it seemed Eliezer was traveling alone, but here we see there were other men with him. The reason is that one person cannot lead all ten camels by himself, so he must have had assistants. Eliezer made sure to care for the camels first, as was proper, and then provided for the people. The camels were given all kinds of food, and water was provided for washing, both for Eliezer and for the men who accompanied him.

Rashi explains on the words "Vayiftach" (he opened) that this means Eliezer loosened the muzzles from the camels' mouths. The camels had been muzzled so they would not graze in other people's fields along the way. This was a sign that they belonged to Avraham, who was careful not to steal or take from others, even unintentionally. Rashi brings this from Bereishis Rabbah 60:8, emphasizing the honesty and integrity of Avraham's household, that even the animals would not be allowed to eat from someone else's property.

Food was set before Eliezer to eat, but he said, "I will not eat until I have spoken my words." Presumably, Lavan was the one who responded, "Speak." Eliezer insisted on stating his mission before partaking in the meal. The phrase "Ad Im Dibarti" (until I have spoken) is explained by Rashi to mean that the word "Im" here is used in the sense of "that" or "when," similar to the word "Ki" in Hebrew, which can have four different meanings. In this context, it means "until I have spoken"—not a conditional "if," but rather "when" or "that." Rashi brings examples from elsewhere, such as "Ad Ki Yavo Shiloh" (Bereishis 49:10), and notes that Chazal say the word "Ki" can have four meanings, one of which is equivalent to "Im."

Rashi explains that the word "Im" in the phrase "Ad Im Dibarti" is used here in the sense of "that" or "when," not as a conditional "if." It is similar to the word "Ki," which can mean "if," "when," "because," or "that." For example, in the verse "Ad Ki Yavo Shiloh" (Bereishis 49:10), "Ki" means "until when." The sages teach that "Ki" can be used in four different ways, and one of them is as "Im." So here, "Im" is being used in that sense.

Eliezer introduces himself, saying, "I am Avraham's servant." He identifies himself and begins to recount the story of his mission, explaining who he is and why he has come. This is the beginning of his detailed retelling of the events that led him to Rivkah's family.

Eliezer continues, describing how Hashem blessed his master Avraham greatly, and he became very wealthy. Avraham was given sheep, cattle, silver, gold, servants, maidservants, camels, and donkeys. Eliezer is emphasizing the greatness and wealth of Avraham to show that the family he represents is honorable and blessed, and that the match he is proposing is a prestigious one. This is part of his effort to impress Rivkah's family and demonstrate that Yitzchak is a worthy match for Rivkah.

Sarah, the wife of my master, gave birth to a son for my master after she was already old, and he gave him everything that he owns. This means that Avraham gave all his possessions to Yitzchak, his son, after Sarah gave birth to him in her old age. The verse emphasizes that Avraham did not hold anything back—he gave everything to Yitzchak. This is also connected to the fact that Eliezer showed them the document of the gift, as will be explained in the next Rashi.

Rashi explains on the words Va'yiten lo es kol asher lo (he gave him everything he owns) that Eliezer showed them a document of a gift. In other words, Eliezer presented proof to Rivkah's family that Avraham had already given everything he owned to Yitzchak. This was to demonstrate that Yitzchak was the sole heir and that there would be no issues regarding inheritance or status, making the match more desirable. Eliezer wanted to show that Yitzchak was wealthy and that everything Avraham had was already given to him.

My master made me swear, saying: 'Do not take a wife for my son from the daughters of the Canaanites, among whom I dwell.' Avraham made Eliezer take an oath that he would not take a wife for Yitzchak from the Canaanite girls, the people living in the land where Avraham was residing. The emphasis is that Avraham did not want his son to marry a Canaanite woman, even though they lived among them. Instead, he wanted a wife from his own family. The oath was a serious commitment, showing how important this was to Avraham.

Rashi explains on the words Lo tikach isha livni mibenos haCnaani (do not take a wife for my son from the daughters of Canaan): If you do not first go to my father's house, and only if she will not want to go after you, then you may consider otherwise. In other words, Avraham's instruction was not simply to avoid the Canaanite girls, but to first try to find a wife from his own family. Only if that was not possible, and the girl would not want to come, would other options be considered. Rashi brings the source from [Kiddushin 61b].

'If not, to my father's house you shall go, and to my family, and you shall take a wife for my son.' This means: rather (not from the Canaanite girls), you must go to my father's house and my family to find a wife for him. The emphasis is that Avraham wanted the wife to come from his own family, not from the local people. The search for a wife was to be directed to his own relatives, showing the importance of family lineage in this matter.

'And I said to my master: Perhaps the woman will not want to go after me.' Eliezer raised the possibility that the woman might not want to come back with him to marry Yitzchak. The word ulai (perhaps) can also be read as elai (to me), which Rashi will explain. This shows that Eliezer was concerned about the outcome and wanted to clarify what to do in such a case. There is also a deeper explanation, as Rashi brings, that Eliezer had a personal interest in the matter.

Rashi explains on the words Ulai lo telech ha'isha (perhaps the woman will not go): The word ulai is written as elai (to me), hinting that Eliezer had a daughter and was hoping that Avraham would consider his own daughter for Yitzchak. Eliezer was looking for an excuse so that Avraham would turn to him and allow him to marry off his daughter to Yitzchak. But Avraham said to him: 'My son is blessed, and you are cursed, and a cursed person cannot be joined to a blessed one.' This is brought from [Bereishis Rabbah 59:9].

'And he said to me: Hashem, before whom I have walked, will send His angel with you and make your way successful, and you shall take a wife for my son from my family and from my father's house.' Avraham reassured Eliezer that Hashem would help him succeed in his mission. The phrase 'before whom I have walked' means that Avraham had a close relationship with Hashem and relied on Him. Avraham promised that Hashem would send an angel to assist Eliezer and that he would be able to find a wife for Yitzchak from Avraham's own family. This shows Avraham's faith and confidence that Hashem would guide the process and ensure its success.

So Avraham's servant continues recounting the instructions he received: "From then you will be absolved from my oath, when you come to my family. If they do not give her to you, you will be free from my oath." This means that Avraham told his servant that if he goes to Avraham's family and they refuse to give a wife for Yitzchak, then the servant is no longer bound by the oath he took. The obligation was only if it was possible to find a wife from Avraham's family; if not, the servant is released from the oath.

"And I came today to the spring, and I said: Hashem, G-d of my master Avraham, if You would please make my journey successful, the one upon which I am going." Here, the servant is telling the family that he prayed to Hashem to make his mission successful. He says, "I came today"—Rashi explains that this means he left today and arrived today, which teaches us that the earth contracted for him and he made the journey in one day. The servant is emphasizing that Hashem helped him and made his way successful, so that he arrived at the right place at the right time.

Rashi explains on the words "Va'avo ha'yom"—"I came today"—that it means: today I left and today I arrived. From here we learn that the earth contracted for him (kefitzas ha'derech), and he was able to travel the distance in a single day. Rabbi Acha says: The conversation (sichah) of the servants of our forefathers is more precious before Hashem than the Torah of their descendants. For example, the story of Eliezer is repeated in detail in the Torah, while many fundamental principles of Torah law are only hinted at. This shows how beloved the words and actions of the servants of the Avos are to Hashem, that the Torah repeats their story at length.

"Behold, I am standing by the spring of water, and it will be that the young woman who comes out to draw water, and I will say to her: Please give me a little water from your pitcher." Here, the servant is describing the sign he set up: he would ask a girl for water, and the one who would offer not only to give him water but also to draw water for his camels would be the one designated by Hashem. He is recounting to Rivkah's family exactly what he prayed for and how he would recognize the right girl for Yitzchak.

"And she will say to me: You too drink, and I will also draw for your camels—she is the woman whom Hashem has designated for my master's son." The servant explains that the sign was that the girl would go beyond what he asked: not only would she give him to drink, but she would also offer to draw water for his camels. This would show her kindness and suitability for Yitzchak. The word "also"—"gam"—is important here, as it includes not just him but also the men who were with him, as Rashi will explain.

Rashi explains on the words "gam ata"—"also you"—that the word "also" comes to include the men who were with him. In other words, when Rivkah said, "You too drink," she meant not only Eliezer but also his companions. Rashi also explains the word "hochiyach"—"designated" or "clarified"—means that Hashem clarified and made it known. In every place in Tanach where the word "hochacha" appears, it means a clarification or clear evidence of something.

"I had not yet finished speaking in my heart, and behold, Rivkah came out with her pitcher on her shoulder; she went down to the spring and drew water, and I said to her: Please give me a drink." The servant is describing how, even before he finished his prayer, Rivkah appeared and did exactly what he had hoped for. He asked her for water, and she responded with kindness. The Torah sometimes uses the present tense, sometimes the past, and sometimes the future when describing speech, as Rashi will explain. Here, the servant is emphasizing how quickly his prayer was answered.

Rashi explains on the words "terem achaleh"—"before I finish"—that it means before I finished. The Torah sometimes uses the present tense to refer to something that happened in the past, and it could have written "terem kilisi"—before I finished. Sometimes it uses the future tense, as in Iyov 1:5: "ki amar Iyov" (for Iyov said)—that's past tense; "kacha ya'aseh Iyov" (so would Iyov do)—that's future tense. Both are actually describing what Iyov would regularly do, so both are really present tense. The meaning is that Iyov would say, "Perhaps my children have sinned," and he would act accordingly. So too here, the Torah uses different tenses to describe ongoing or habitual actions.

Rivkah hurried and brought down her pitcher from her shoulder and said, "Drink, and I will also give your camels to drink." So I drank, and she also gave the camels to drink. The word "va'temaher" means she hastened, she did it very quickly. She brought down the pitcher from her shoulder and told him to drink, and she also said she would give the camels to drink. Here, it doesn't say explicitly that she did more than he asked, but in the sign Eliezer had made, it would make sense that she did even more than he requested. The Torah emphasizes her eagerness and generosity in her actions.

Then I asked her, "Whose daughter are you?" and she replied, "I am the daughter of Besuel, the son of Nachor, whom Milkah bore to him." I placed the gold nose ring on her nose and the bracelets on her hands. Eliezer first gave her the gifts and only afterwards asked who she was. But when he retells the story, he switches the order and says he asked first and then gave her the gifts. This was to avoid being questioned about why he gave her gifts before knowing her identity. In reality, he was so confident she was the right one—because he saw the water rise up for her at the well—that he gave her the gifts even before asking. But when telling the story, he changed the order so they wouldn't challenge him, asking, "How could you give her gifts before knowing who she was?"

Rashi explains that Eliezer changed the order of events when retelling the story. In truth, he first gave her the gifts and only afterwards asked who she was. But when he told it over, he reversed the order so that they wouldn't catch him in his words and say, "How could you give her gifts before you even knew who she was?" By saying he asked first and then gave, he avoided this question.

Then I kneeled and prostrated myself to Hashem, and I blessed Hashem, the G-d of my master Avraham, who led me on the true path to take the daughter of my master's brother for his son. The word "emes" here means the true way, the right direction. If you go on a path and it doesn't work out, it's a false path—a derech sheker. But since everything worked out, it was a derech emes, a true path. Eliezer is expressing gratitude for being led in the right direction and for the success of his mission.

Now, if you are willing to do kindness and truth with my master, tell me; and if not, tell me as well, so that I may turn to the right or to the left. "Chesed ve'emes" here means not just kindness but also truth—helping in a way that is truly right. "Ve'efneh al yamin o al smoil"—I will turn to the right or to the left—means if you won't agree, I will look elsewhere. The right refers to the daughters of Yishmael, who was also Avraham's son, and the left refers to the daughters of Lot. Even though Lot's descendants, Ammon and Moav, didn't have the best relationship with Avraham's family, eventually Rus came from there, and from her came the kingship of Moshiach.

Rashi explains that "to the right" refers to the daughters of Yishmael, and "to the left" refers to the daughters of Lot, who sat to the left of Avraham. This is based on the Midrash Rabbah (Bereishis Rabbah 60:9).

Lavan and Besuel answered, saying, "This matter has come from Hashem. We cannot speak to you either bad or good." They are acknowledging that the events are clearly from Hashem, so they cannot refuse or even give their own opinion, whether positive or negative. It's not up to them anymore; it's obvious that this is Hashem's will. Lavan and Besuel both respond here, whereas earlier it was only Lavan. Now Besuel, the father, is also present and answers together with Lavan.

Rashi explains that Lavan was wicked and jumped in to answer before his father, Besuel. When they say, "We cannot speak to you," it means they cannot refuse this matter, neither by giving a negative answer nor even by giving a proper answer, because it is clear that "from Hashem this matter has come." According to your words, she was designated and prepared for you.

Lavan and Besuel respond to Eliezer, saying that this matter has come from Hashem. They tell him, "Behold, Rivkah is before you, take her and go, and let her be a wife for your master's son, as Hashem has spoken." The explanation here is that they recognize that this is clearly the will of Hashem, so they cannot refuse or object. The phrase "we cannot speak to you bad or good" means that there is no point in giving their own opinion, whether to refuse or to agree, because it is obvious that this matter is from Hashem. Lavan and Besuel both answer together, but Lavan, the son, jumps to answer before his father Besuel. The verse emphasizes that Rivkah is ready and prepared for Eliezer to take as a wife for Yitzchak, just as Hashem has decreed.

When the servant of Avraham, Eliezer, hears the words of Lavan and Besuel, he bows down to the ground to Hashem. From here we learn that when a person receives good news, he should give thanks to Hashem. Eliezer, upon hearing their agreement and seeing that his mission was successful, immediately bows down in gratitude for the good news.

Rashi explains on the words "Vayishtakhu artza" (he bowed to the ground) that from here we learn that one should give thanks for good news. This is brought from Bereishis Rabbah 60:6. The idea is that when a person receives a positive outcome or hears good tidings, it is appropriate to express gratitude to Hashem, as Eliezer did upon hearing that Rivkah was to be given as a wife for Yitzchak.