Chamishi - Bereishis/Genesis - Parshas Chayei Sarah 24:53-67

Eliezer, Avraham's servant, brought out silver vessels, gold vessels, and garments, and gave them to Rivkah. He also gave precious things to her brother and to her mother. This shows that Eliezer gave gifts not only to Rivkah herself, but also to her family members, as part of the process of arranging the marriage.

Rashi explains that the word u'migdanos (precious things) means delicacies, and that Eliezer brought with him fruits from the Land of Israel. This is based on the Midrash Bereishis Rabbah, which says that he brought special fruits as gifts.

They ate and drank—Eliezer and the men who were with him—and they spent the night there. In the morning, Eliezer said, "Send me to my master." This means that after the meal and staying overnight, Eliezer was ready to leave with Rivkah to return to Avraham and Yitzchak.

Rashi explains that every time the word linah (to lodge) appears in the Torah, it means staying for one night. This is based on the Gemara in Bava Metzia 110b. So here, when it says they stayed overnight, it means just one night, not more.

Rivkah's brother and mother said, "Let the girl stay with us for yamim (days) or ten months, and then she will go." The word yamim literally means days, but here it means a year. This was the custom—to give a girl who is getting married twelve months to prepare herself with ornaments and get ready for marriage. We find the same with Esther in the Megillah, where she waited twelve months before going to Achashverosh. They were bargaining: if not a year, then at least ten months. The family was trying to delay Rivkah's departure, but Eliezer wanted to leave right away.

Rashi explains several points here. First, he asks: where was Besuel, Rivkah's father? The answer is that Besuel wanted to delay the marriage, but an angel came and killed him, so only her brother and mother were left to speak. Rashi also explains that yamim (days) means a year, just as in Vayikra 25:29, where it says, "yamim tihyeh ge'ulato" (its redemption period is a year). This was the standard time given to a young woman to prepare herself for marriage—twelve months to get ready with ornaments, as mentioned in Kesubos 57b and Bereishis Rabbah. The alternative, asor (ten), means ten months, as the Targum translates. Rashi then addresses the question: maybe yamim really means just a few days? He answers that when people ask for something, they don't ask for a small amount and then, if refused, ask for a much larger amount. It doesn't make sense to say, "Let her stay for two days, and if not, then ten months." Rather, first they asked for a year, and if not, then at least ten months. This is the logic behind the interpretation that yamim here means a year.

Eliezer said to them, "Do not delay me, for Hashem has made my journey successful. Send me, and I will go to my master." Eliezer insisted that since everything had worked out so well and quickly, there was no reason to delay any further. He wanted to take Rivkah and return to Avraham and Yitzchak right away.

They said, "Let us call the maiden and ask her mouth"—meaning, let us ask Rivkah herself what she wants to do. From here we learn that a woman cannot be married off without her consent. It was not up to her brother, mother, or anyone else; they needed to ask Rivkah what she wanted. This is the source for the halacha that a woman's agreement is required for marriage.

The phrase "VeNish'alah Es Piha" (we will ask her mouth) teaches us that a woman cannot be married off except with her own consent. This is learned from here, as Rashi brings from Bereishis Rabbah (60:12). It was not up to her brother, her mother, or anyone else to decide for her; they specifically needed to ask Rivkah herself what she wanted to do.

They called Rivkah and said to her, "Will you go with this man?" and she replied, "I will go." The family, after all the negotiations about how long she should stay, finally decided to ask Rivkah directly. They asked her if she wanted to go with Eliezer, and she answered, "I will go." This answer is significant, as it shows her willingness and her own decision to go, not just agreeing passively. She is saying, "I am going," indicating that even if her family did not want her to go, she was determined to go herself. This demonstrates Rivkah's own agency and commitment to the journey and to marrying Yitzchak.

Rashi explains on the words "VaTomar Eilech" (and she said, I will go) that Rivkah meant she would go on her own initiative, even if her family did not want her to go. She was expressing her own will, saying, "I am going," not just passively agreeing, but actively choosing to go, regardless of their opinion. This is brought from Bereishis Rabbah (60:12).

They sent Rivkah, their sister, and her nurse, and Avraham's servant and his men. The verse says "their sister"—not just a biological sister, but also meaning a close companion or comrade. The ones sending her were Lavan and his mother, as those are the two people the narrative has been focusing on. The term "Meinikto" means her nurse, indicating that Rivkah was still very young, only three years old according to tradition, and so her nurse accompanied her. The verse also mentions Avraham's servant and his men, showing that Rivkah left with an entourage, not alone.

They blessed Rivkah and said to her, "Our sister, may you become thousands of ten thousands, and may your descendants inherit the gate of their enemies." "Rivava" means ten thousand, and "Alfei Rivava" means thousands of ten thousands. The blessing is that her children should multiply greatly and inherit the cities and gates of their enemies, meaning they should have success and dominance over their adversaries. The blessing is both for numerous descendants and for their strength and success.

Rashi explains on "At Hei LeAlfei Rivava" (may you become thousands of ten thousands) that this means both you and your descendants should receive the blessing that was given to Avraham at Mount Moriah, as it says, "I will greatly increase your seed" (Bereishis 22:17). The blessing is that Rivkah and her offspring should be the recipients of this promise. Rashi adds, "Yehi ratzon"—may it be Hashem's will that this seed should come from you, Rivkah, and not from another woman. This is the special blessing they gave her as she left.

Rivkah and her maidens got up and rode on the camels, following after the man (Eliezer). The servant took Rivkah and went. The narrative shows that after all the negotiations, Rivkah left immediately, without delay. The family had tried to keep her for a year, then for ten months, but once Rivkah said she would go, she left right away, apparently even on the same day. There is no mention of her staying overnight; she left promptly with Eliezer and his men.

Yitzchak was coming from Be'er Lachai Roi, and he was living in the land of the Negev. The explanation given is that Yitzchak had gone to bring Hagar back to his father Avraham, so that Avraham could remarry her after Sarah's death. Hagar had previously been sent away by Sarah, which was considered a divorce, and now Yitzchak went to bring her back. Yitzchak was dwelling in the southern part of the land, near Be'er Lachai Roi, which is a well located between Kodesh and Bored. This sets the scene for the meeting between Yitzchak and Rivkah.

On the words "Mi'bo Be'er Lachai Roi" (from coming from Be'er Lachai Roi), Rashi explains that Yitzchak went to bring Hagar back to Avraham his father so that Avraham would marry her. This is based on the Midrash Rabbah. After Sarah's death, Yitzchak went and brought Hagar back to his father so that Avraham could remarry her, since Hagar had previously been sent away by Sarah. The verse also says that Yitzchak was dwelling in the land of the Negev, which is close to that well, as it says earlier: "And Avraham traveled from there to the land of the Negev and he settled between Kadesh and Shur." That is where the well was, as it says earlier: "Behold, it is between Kadesh and Bared."

"Vayeitzei Yitzchak Lasuach Basadeh Lifnos Erev" — Yitzchak went out to converse in the field towards evening. The word Lasuach means to speak, and here it refers to prayer. Yitzchak went out to pray in the field towards evening, and he lifted his eyes and saw, and behold, camels were coming. This is the moment when Yitzchak is about to meet Rivkah as she arrives with Eliezer and the entourage.

On the word "Lasuach," Rashi explains that it is a term for prayer, as in the verse "Yishpoch sicho" (he pours out his speech) in Tehillim 102:1. The Gemara in Berachos 26b also uses this expression. So here, Yitzchak went out to pray in the field, and this is the source for associating Lasuach with prayer.

"Vatisah Rivkah es Eineha Vateireh es Yitzchak Vateipol Mei'al HaGamal" — Rivkah lifted her eyes and saw Yitzchak, and she slipped down from the camel. The explanation given is that she saw Yitzchak and was struck by his majestic appearance, and she was awestruck before him. Rashi will explain that she did not actually fall off the camel, but rather slipped herself down towards the ground, as the Targum translates it: she leaned herself towards the ground but did not actually touch the ground. The word Vateipol here means to tilt or lean, not to fall completely. This is similar to the phrase "Hati na kadech" (tilt your pitcher) and "Vayet Shamayim" (he bent the heavens), meaning to incline or lean towards the ground. Likewise, in Tehillim 37:24: "Ki yipol lo yutal" — even if he leans towards the ground, he will not actually fall to the ground. So here, Rivkah leaned or slipped herself down from the camel out of awe for Yitzchak.

Rashi explains that when Rivkah saw Yitzchak, she saw him in a majestic way and was astounded before him, as the Midrash Rabbah says. On the words "Vateipol," Rashi says she slipped herself down to the ground, as the Targum translates: she inclined herself towards the ground but did not actually reach the ground. This is similar to "Hati na kadech" (tilt your pitcher), "Vayet Shamayim" (he bent the heavens), all expressions of inclining or leaning towards the ground. Likewise, in Tehillim 37:24: "Ki yipol lo yutal" — if he leans towards the ground, he will not actually fall all the way. So here too, Rivkah did not fall off the camel, but slipped herself down in awe of Yitzchak.

"Vatoimer el ha'eved mi ha'ish halazeh ha'olech basadeh likraseinu? Vayomer ha'eved hu adoni, vatikach hatza'if vatiskas" — Rivkah said to the servant, "Who is this man walking in the field towards us?" The servant said, "That is my master." She then took her veil and covered herself. This is the source that a bride covers her face with a veil. There is a discussion: Avraham was Eliezer's master, but since Avraham had given everything to Yitzchak, now Yitzchak was considered his master.

Rashi explains on the word "Vatiskas" (she covered herself) that it is in the form of Vatispa'el, like "Vatikaver" (she was buried) and "Vatishever" (she broke), meaning she covered herself. This is a grammatical note showing the form of the verb.

"Vayesaper ha'eved leYitzchok es kol hadvarim asher asah" — The servant told Yitzchak all the things that he had done. Eliezer related to Yitzchak all the miracles that had happened to him, including how the earth jumped for him (meaning his journey was miraculously quick), and how his prayer was answered. He told Yitzchak everything that had transpired in finding Rivkah and bringing her back.

Rashi explains that when the servant told Yitzchak everything that had happened, he revealed to him the miracles that had occurred for him on his journey. Specifically, he told Yitzchak that the earth had contracted for him—meaning the way was miraculously shortened, so he was able to travel much faster than would normally be possible. Additionally, he told him that Rivkah was brought to him as a result of his prayer. In other words, Eliezer shared with Yitzchak that Hashem had performed miracles for him: the earth jumped for him, and Rivkah was arranged for him through his tefillah. This is based on the Midrash, which says that these miracles were made known to Yitzchak.

Yitzchak brought Rivkah into the tent of Sarah, his mother. He took Rivkah as his wife, and he loved her. Yitzchak was comforted after the loss of his mother. The verse says that Yitzchak brought her to the tent, and she became his wife. He loved her, and through this, he was comforted for his mother Sarah's passing. The explanation given is that Rivkah became like Sarah, his mother. The qualities that were present in Sarah's tent returned when Rivkah entered it. As long as Sarah was alive, there was a candle that stayed lit from one Shabbos to the next, there was a special blessing found in the dough, and a cloud was always tied above the tent. When Sarah passed away, these things ceased. But when Rivkah came, these signs returned. This showed that Rivkah was truly continuing in the ways of Sarah, and this brought comfort to Yitzchak after his mother's passing. The verse also teaches that after a person's mother passes away, it is natural for him to find comfort in his wife.

Rashi explains the phrase "HaOhela Sarah Imo"—"to the tent of Sarah, his mother"—by saying that Yitzchak brought Rivkah into the tent, and she became like Sarah, his mother. That is, Rivkah was just like Sarah. As long as Sarah was alive, there was a candle burning from one Shabbos to the next, there was blessing found in the dough, and a cloud was tied above the tent. When Sarah died, these things stopped. But when Rivkah came, these signs returned. This showed that Rivkah was truly like Sarah, and that the special qualities of Sarah's presence were restored with Rivkah's arrival. Rashi also explains the phrase "Acharei Imo"—"after his mother"—as referring to the way of the world: as long as a person's mother is alive, he is attached to her, and when she passes away, he finds comfort in his wife.