The Torah may provide a sketch, but it's the Meforshim who paint with vibrant hues, revealing a spectrum of emotions; Eliezer, navigating the turbulent seas of hope, worry, and eventual ecstasy; Rivkah, an embodiment of a heart brimming with kindness; Lavan, a character painted with strokes of bloodthirstiness, money-loving motives, and surprising brotherly care.
As we unravel the layers of this narrative through the lens of the Meforshim, prepare to witness a saga where emotions collide and characters dance on the stage of destiny. Join me as we transport to Eliezer's journey using the Meforshim's insights to guide our exploration—as follows.
(א) וְאַבְרָהָ֣ם זָקֵ֔ן בָּ֖א בַּיָּמִ֑ים וַֽיהֹוָ֛ה בֵּרַ֥ךְ אֶת־אַבְרָהָ֖ם בַּכֹּֽל׃ (ב) וַיֹּ֣אמֶר אַבְרָהָ֗ם אֶל־עַבְדּוֹ֙ זְקַ֣ן בֵּית֔וֹ הַמֹּשֵׁ֖ל בְּכׇל־אֲשֶׁר־ל֑וֹ שִֽׂים־נָ֥א יָדְךָ֖ תַּ֥חַת יְרֵכִֽי׃ (ג) וְאַשְׁבִּ֣יעֲךָ֔ בַּֽיהֹוָה֙ אֱלֹהֵ֣י הַשָּׁמַ֔יִם וֵֽאלֹהֵ֖י הָאָ֑רֶץ אֲשֶׁ֨ר לֹֽא־תִקַּ֤ח אִשָּׁה֙ לִבְנִ֔י מִבְּנוֹת֙ הַֽכְּנַעֲנִ֔י אֲשֶׁ֥ר אָנֹכִ֖י יוֹשֵׁ֥ב בְּקִרְבּֽוֹ׃ (ד) כִּ֧י אֶל־אַרְצִ֛י וְאֶל־מוֹלַדְתִּ֖י תֵּלֵ֑ךְ וְלָקַחְתָּ֥ אִשָּׁ֖ה לִבְנִ֥י לְיִצְחָֽק׃ (ה) וַיֹּ֤אמֶר אֵלָיו֙ הָעֶ֔בֶד אוּלַי֙ לֹא־תֹאבֶ֣ה הָֽאִשָּׁ֔ה לָלֶ֥כֶת אַחֲרַ֖י אֶל־הָאָ֣רֶץ הַזֹּ֑את הֶֽהָשֵׁ֤ב אָשִׁיב֙ אֶת־בִּנְךָ֔ אֶל־הָאָ֖רֶץ אֲשֶׁר־יָצָ֥אתָ מִשָּֽׁם׃ (ו) וַיֹּ֥אמֶר אֵלָ֖יו אַבְרָהָ֑ם הִשָּׁ֣מֶר לְךָ֔ פֶּן־תָּשִׁ֥יב אֶת־בְּנִ֖י שָֽׁמָּה׃ (ז) יְהֹוָ֣ה ׀ אֱלֹהֵ֣י הַשָּׁמַ֗יִם אֲשֶׁ֨ר לְקָחַ֜נִי מִבֵּ֣ית אָבִי֮ וּמֵאֶ֣רֶץ מֽוֹלַדְתִּי֒ וַאֲשֶׁ֨ר דִּבֶּר־לִ֜י וַאֲשֶׁ֤ר נִֽשְׁבַּֽע־לִי֙ לֵאמֹ֔ר לְזַ֨רְעֲךָ֔ אֶתֵּ֖ן אֶת־הָאָ֣רֶץ הַזֹּ֑את ה֗וּא יִשְׁלַ֤ח מַלְאָכוֹ֙ לְפָנֶ֔יךָ וְלָקַחְתָּ֥ אִשָּׁ֛ה לִבְנִ֖י מִשָּֽׁם׃ (ח) וְאִם־לֹ֨א תֹאבֶ֤ה הָֽאִשָּׁה֙ לָלֶ֣כֶת אַחֲרֶ֔יךָ וְנִקִּ֕יתָ מִשְּׁבֻעָתִ֖י זֹ֑את רַ֣ק אֶת־בְּנִ֔י לֹ֥א תָשֵׁ֖ב שָֽׁמָּה׃ (ט) וַיָּ֤שֶׂם הָעֶ֙בֶד֙ אֶת־יָד֔וֹ תַּ֛חַת יֶ֥רֶךְ אַבְרָהָ֖ם אֲדֹנָ֑יו וַיִּשָּׁ֣בַֽע ל֔וֹ עַל־הַדָּבָ֖ר הַזֶּֽה׃
(1) Abraham was now old, advanced in years, and יהוה had blessed Abraham in all things. (2) And Abraham said to the senior servant of his household, who had charge of all that he owned, “Put your hand under my thigh*** (3) and I will make you swear by יהוה, the God of heaven and the God of the earth, that you will not take a wife for my son from the daughters of the Canaanites among whom I dwell, (4) but will go to the land of my birth and get a wife for my son Isaac.” (5) And the servant said to him, “What if the woman does not consent to follow me to this land, shall I then take your son back to the land from which you came?” (6) Abraham answered him, “On no account must you take my son back there! (7) יהוה, the God of heaven—who took me from my father’s house and from my native land, who promised me on oath, saying, ‘I will assign this land to your offspring’—will send a messenger before you, and you will get a wife for my son from there. (8) And if the woman does not consent to follow you, you shall then be clear of this oath to me; but do not take my son back there.” (9) So the servant put his hand under the thigh of his master Abraham and swore to him as bidden.
The air in the tent was thick with anticipation as they embarked on a crucial conversation about the future wife for Avraham's son, Yitzchak.
Avraham began, "Eliezer, my trusted servant, the time has come for my son to find a suitable wife. You must be the agent to wed* him to a woman of virtue and lineage. She must be a beacon of goodness to complement Yitzchak's righteous nature."
Eliezer nodded, understanding the weight of the task at hand. "Master, where should I seek this woman? From which land shall she hail?"
"Certainly not from the Canaanites," Avraham began. "Look instead to my childhood town of Charan or my birthplace, Ur Kasdim. Find a worthy woman from there and bring her back to Canaan to be Yitzchak's wife."
Eliezer nodded, acknowledging the parameters set by his master. However, he couldn't help but press further, playing the devil's advocate.
"And if, by chance, none in Charan or Ur Kasdim agree to come to Canaan, surely we wouldn't want Yitzchak to go there..."
Avraham's eyes bore into Eliezer's, as he understood Eliezer's sneaky intent. He was intimating that if there would be no prospects willing to travel to Canaan, then perhaps Eliezer's own daughter might be in the running.
Avraham dismissed the idea with a resolute tone, "Then, my servant, you are absolved from the oath about going to my birthplace to find a wife for Yitzchak, and a girl from Aner, Eshkol, or Mamre will be fine.**
"But let it be clear", Avraham reiterated,– "a blessed one, a Baruch, will marry my son. An accursed one, an Arur, from Canaan, will not. Not on my watch."
With that, the understanding between master and servant was solidified. Eliezer left the tent with a sense of duty, guided by the principles laid out by his wise master, Avraham.
Endnotes
This idea that if Eliezer did not find a wife for Yitzchak in Charan that a girl from one of these places would be the next best option is only according to Rashi. This is clear from Rashi later on (24:37)
(ט) וַיֹּאמֶר אֵלָיו הָעֶבֶד (בראשית כד, ה), הֲדָא הוּא דִכְתִיב (הושע יב, ח): כְּנַעַן בְּיָדוֹ מֹאזְנֵי מִרְמָה לַעֲשֹׁק אָהֵב. כְּנַעַן זֶה אֱלִיעֶזֶר. בְּיָדוֹ מֹאזְנֵי מִרְמָה, שֶׁהָיָה יוֹשֵׁב וּמַשְׁקִיל אֶת בִּתּוֹ, רְאוּיָה הִיא אוֹ אֵינָהּ רְאוּיָה. לַעֲשֹׁק אָהֵב, לַעֲשֹׁק אֲהוּבוֹ שֶׁל עוֹלָם, זֶה יִצְחָק, אָמַר: אוּלַי לֹא תֹאבֶה, וְאֶתֵּן לוֹ אֶת בִּתִּי. אָמַר לוֹ אַתָּה אָרוּר וּבְנִי בָּרוּךְ וְאֵין אָרוּר מִתְדַּבֵּק בְּבָרוּךְ.
(9) “The servant said to him: Perhaps the woman will not wish to follow me to this land; shall I return your son to the land from which you departed?” (Genesis 24:5).
“The servant said to him” – that is what is written: “A trader, scales of deceit are in his hand; he loves to exploit [laashok ahev]” (Hosea 12:8). “A trader [kenaan]” – this is Eliezer,30The Sages always identify the servant in our passage as Eliezer, who is mentioned in Genesis 15:2. [who was a Canaanite]. “Scales of deceit are in his hand” – because he was sitting and deliberating about his daughter: Is she worthy [to marry Isaac] or is she not worthy? Laashok ahev – to exploit the beloved one [ahuvo] of the world, that being Isaac. He said: ‘“Perhaps [the woman] will not wish [to follow me]” and I will give him my daughter [in marriage].’ He [Abraham] said: ‘You are cursed31“Cursed be Canaan” (Genesis 9:25). and my son is blessed. The cursed do not cleave to the blessed.’
(א) לא תקח אשה לבני מבנות הכנעני. אִם לֹא תֵּלֵךְ תְּחִלָּה אֶל בֵּית אָבִי וְלֹא תֹאבֶה לָלֶכֶת אַחֲרֶיךָ:
(1) לא תקח אשה לבני מבנות הכנעני THOU SHALT NOT TAKE A WIFE FOR MY SON FROM THE DAUGHTERS OF THE CANAANITES if you do not first go to my father’s house and to my family that thou mayest take a wife to my son and she will not be willing to follow you.
(לח) אִם־לֹ֧א אֶל־בֵּית־אָבִ֛י תֵּלֵ֖ךְ וְאֶל־מִשְׁפַּחְתִּ֑י וְלָקַחְתָּ֥ אִשָּׁ֖ה לִבְנִֽי׃
(38) but you shall go to my father’s house, to my kindred, and get a wife for my son.’
(לח) אֱלָהֵן לְבֵית אַבָּא תֵּזֵיל וּלְזַרְעִיתִי וְתִסַּב אִתְּתָא לִבְרִי:
(38) Rather, you must go to my father’s house, and to my family. Take a wife for my son.
The implication is that Avraham told him to do the mission, to the exclusion of all other girls, and therefore if he didn't find a girl from there, he would be entirely absolved.
(טו) וַיִּקַּ֛ח יְהֹוָ֥ה אֱלֹהִ֖ים אֶת־הָֽאָדָ֑ם וַיַּנִּחֵ֣הוּ בְגַן־עֵ֔דֶן לְעׇבְדָ֖הּ וּלְשׇׁמְרָֽהּ׃
(15) God יהוה "took" the Human in the garden of Eden, to till it and tend it.
(1) ויקח AND HE TOOK — He took him with kind words and induced him to enter (Genesis Rabbah 16:5).
(טו) וּדְבַר יְיָ אֱלֹהִים יָת אָדָם וְאַשְׁרֵיהּ בְּגִינְתָא דְעֵדֶן לְמִפְלְחַהּ וּלְמִטְרַהּ:
(15) And Hashem Elokim led the man, and put him in the Garden of Eden, to work it and to preserve it.
(ה) וַיִּקַּח ה' אֱלֹהִים אֶת הָאָדָם וגו'. (בראשית ב, טו).
רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה.
רַבִּי יְהוּדָה אוֹמֵר עִלָּה אוֹתוֹ, הֵיךְ מָה דְאַתְּ אָמַר (ישעיה יד, ב): וּלְקָחוּם עַמִּים וֶהֱבִיאוּם וגו'.
רַבִּי נְחֶמְיָה אָמַר פִּתָּה אוֹתוֹ, הֵיךְ מָה דְאַתְּ אָמַר (הושע יד, ג): קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל ה' וגו'.
(5) “The Lord God took the man and placed him in the Garden of Eden, to cultivate it and to keep it” (Genesis 2:15).
“The Lord God took [vayikaḥ] the man…” – Rabbi Yehuda and Rabbi Neḥemya.
Rabbi Yehuda says: He elevated him, just as it says: “The peoples will lift them up [ulkaḥum] and bring them…” (Isaiah 14:2).
Rabbi Neḥemya said: He enticed him, just as it says: “Take [keḥu] words32That is, words of persuasion. with you and return to the Lord…” (Hosea 14:3).
1. When taking a woman's hand in marriage he uses "נסב."
(יג) כִּֽי־יִקַּ֥ח אִ֖ישׁ אִשָּׁ֑ה וּבָ֥א אֵלֶ֖יהָ וּשְׂנֵאָֽהּ׃
(יג) אֲרֵי יִסַּב גְּבַר אִתְּתָא וְיֵעוּל לְוָתַהּ וְיִסְנִנַּהּ:
However, when the passage refers to a situation where a woman is taken by a man for reasons other than marriage, Onkelos opts for the term "devar." (See Beurei Onkelos (ibid) at length on this topic of "take" in Onkelos)
(לא) וַיִּקַּ֨ח תֶּ֜רַח אֶת־אַבְרָ֣ם בְּנ֗וֹ וְאֶת־ל֤וֹט בֶּן־הָרָן֙ בֶּן־בְּנ֔וֹ וְאֵת֙ שָׂרַ֣י כַּלָּת֔וֹ אֵ֖שֶׁת אַבְרָ֣ם בְּנ֑וֹ וַיֵּצְא֨וּ אִתָּ֜ם מֵא֣וּר כַּשְׂדִּ֗ים לָלֶ֙כֶת֙ אַ֣רְצָה כְּנַ֔עַן וַיָּבֹ֥אוּ עַד־חָרָ֖ן וַיֵּ֥שְׁבוּ שָֽׁם׃
(לא) וּדְבַר תֶּרַח יָת אַבְרָם בְּרֵיהּ וְיָת לוֹט בַּר הָרָן בַּר בְּרֵיהּ וְיָת שָׂרַי כַּלָּתֵיהּ אִתַּת אַבְרָם בְּרֵיהּ וּנְפָקוּ עִמְּהוֹן מֵאוּרָא דְכַסְדָּאֵי לְמֵיזַל לְאַרְעָא דִכְנָעַן וַאֲתוֹ עַד חָרָן וִיתִיבוּ תַמָּן:
Also, when the brothers threw Yosef into the pit the passuk says:
(כד) וְנָסְבוּהִי וּרְמוֹ יָתֵיהּ לְגֻבָּא וְגֻבָּא רֵיקָא לֵית בֵּיהּ מַיָּא:
(ד) יֻקַּֽח־נָ֣א מְעַט־מַ֔יִם וְרַחֲצ֖וּ רַגְלֵיכֶ֑ם וְהִֽשָּׁעֲנ֖וּ תַּ֥חַת הָעֵֽץ׃ (ה) וְאֶקְחָ֨ה פַת־לֶ֜חֶם וְסַעֲד֤וּ לִבְּכֶם֙ אַחַ֣ר תַּעֲבֹ֔רוּ כִּֽי־עַל־כֵּ֥ן עֲבַרְתֶּ֖ם עַֽל־עַבְדְּכֶ֑ם וַיֹּ֣אמְר֔וּ כֵּ֥ן תַּעֲשֶׂ֖ה כַּאֲשֶׁ֥ר דִּבַּֽרְתָּ׃
(ד) יִסְּבוּן כְּעַן זְעֵיר מַיָּא וְאַסְחוּ רַגְלֵיכוֹן וְאִסְתְּמִיכוּ תְּחוֹת אִילָנָא: (ה) וְאֶסַּב פִּתָּא דְלַחְמָא וּסְעִידוּ לִבְּכוֹן בָּתַר כֵּן תַּעֲבָרוּן אֲרֵי עַל כֵּן עֲבַרְתּוּן עַל עַבְדְּכוֹן וַאֲמָרוּ כֵּן תַּעְבֵּיד כְּמָא דִּי מַלֵּלְתָּא:
(I don't fully understand this, since items can have joint owners, whereas a woman cannot)
(ז) וְאֶל־הַבָּקָ֖ר רָ֣ץ אַבְרָהָ֑ם וַיִּקַּ֨ח בֶּן־בָּקָ֜ר רַ֤ךְ וָטוֹב֙ וַיִּתֵּ֣ן אֶל־הַנַּ֔עַר וַיְמַהֵ֖ר לַעֲשׂ֥וֹת אֹתֽוֹ׃
(ז) וּלְוַת תּוֹרֵי רְהַט אַבְרָהָם וּדְבַר (ונסיב) בַּר תּוֹרֵי רַכִּיךְ וְטַב וִיהַב לְעוּלֵמָא וְאוֹחִי לְמֶעְבַּד יָתֵיהּ:
Some argue that "devar" is the correct text, because Onkelos always renders it as devar when it talks about animals.
Some explain in somewhat of a homiletical fashion, that Onkelos uses "nesiv" because in this particular instance Avraham didn't do the normal procedure of leading out the cattle; he literally carried it on his shoulders out of eagerness to provide a meal for his guests!
I saw from Beurei Onkelos (Bereishis 2,15) who explains that the explanation of nesiv in this context can be explained simply, that even though usually when taking animals and living things, Onkelos uses "nesiv" in regards to animals when the passuk is discussing when they are being taken to be slaughtered in which a person does actually carry the animal in some way or another. Here too, Avraham was involved in slaughtering the animal to serve to his guests, so Onkelos uses the term "nesiv" in regards to an animal in this context.
(ג) וַאֲקַיֵּם עֲלָךְ בְּמֵימְרָא דַיְיָ אֱלָהָא דִשְׁמַיָּא וֵאלָהָא דְאַרְעָא דְּלָא תִסַּב אִתְּתָא לִבְרִי מִבְּנַת כְּנַעֲנָאֵי דִּי אֲנָא יָתֵב בֵּינֵיהוֹן: (ד) אֱלָהֵין לְאַרְעִי וּלְיַלָּדוּתִי תֵּיזִיל וְתִסַּב אִתְּתָא לִבְרִי לְיִצְחָק:
(3) I will have you swear by [the Word of] Adonoy, God of heaven and God of earth, that you will not take a wife for my son from the daughters of the Canaanites, among whom I live. (4) Instead, to my [native] land, to my birthplace, shall you go, and take a wife for my son, for Yitzchok,
כלה בלא ברכה אסורה לבעלה כנדה מה נדה שלא טבלה אסורה לבעלה (כנדה) אף כלה בלא ברכה אסורה לבעלה.
ומניין לברכת חתנים מן התורה שנאמר (בראשית כ״ד:ס׳) ויברכו את רבקה...
A bride is forbidden to her husband without the [marriage] benediction in the same manner as a niddah. Just as a nidda who has not immersed [in the ritual bath] is forbidden to her husband, so likewise is a bride forbidden to her husband without the [marriage] benediction.
Whence is the benediction of bridegrooms derived from the Torah? As it is stated, And they blessed Rebekah.5Gen. 24, 60.
(כג) וַיָּ֣קׇם ׀ בַּלַּ֣יְלָה ה֗וּא וַיִּקַּ֞ח אֶת־שְׁתֵּ֤י נָשָׁיו֙ וְאֶת־שְׁתֵּ֣י שִׁפְחֹתָ֔יו וְאֶת־אַחַ֥ד עָשָׂ֖ר יְלָדָ֑יו וַֽיַּעֲבֹ֔ר אֵ֖ת מַעֲבַ֥ר יַבֹּֽק׃ (כד) וַיִּ֨קָּחֵ֔ם וַיַּֽעֲבִרֵ֖ם אֶת־הַנָּ֑חַל וַֽיַּעֲבֵ֖ר אֶת־אֲשֶׁר־לֽוֹ׃
(23) That same night he arose, and taking his two wives, his two maidservants, and his eleven sons. He crossed the ford of the Jabbok. (24) After taking them across the stream, he sent across all his possessions.
(כג) וְקָם בְּלֵילְיָא הוּא וּדְבַר (ונסיב) יָת תַּרְתֵּין נְשׁוֹהִי וְיָת תַּרְתֵּין לְחֵינָתֵיהּ וְיָת חַד עֲסַר בְּנוֹהִי וַעֲבַר יָת מַעֲבַר יוּבְקָא: (כד) וּדְבָרִנּוּן וְעַבָּרִנּוּן יָת נַחְלָא וְאַעְבַּר יָת דִּילֵיהּ:
וַיִּקָּחֵם וַיַּעֲבִרֵם אֶת הַנָּחַל, רַב הוּנָא בְּשֵׁם רַבִּי אִידֵי עָשָׂה עַצְמוֹ כְּגֶשֶׁר, נָסֵיב מִן הָכָא וְיָהֵיב הָכָא.
“He took them, and crossed them over the stream” – Rav Huna in the name of Rabbi Idi: He made himself like a bridge / porter, taking from here and placing it here.
(15) He had scarcely finished speaking, when Rebekah, who was born to Bethuel, the son of Milcah the wife of Abraham’s brother Nahor, came out with her jar on her shoulder. (16) The maiden was very beautiful—[and] a virgin, no man having known her. She went down to the spring, filled her jar, and came up. (17) The servant ran toward her and said, “Please, let me sip a little water from your jar.” (18) “Drink, my lord,” she said, and she quickly lowered her jar upon her hand and let him drink. (19) When she had let him drink his fill, she said, “I will also draw for your camels, until they finish drinking.” (20) Quickly emptying her jar into the trough, she ran back to the well to draw, and she drew for all his camels. (21) The man meanwhile, stood gazing at her, silently wondering whether יהוה had made his errand successful or not.
As the shadows lengthened, he arrived at the well, a gathering place where water carriers, predominantly women, would soon parade with buckets in hand.
Setting his camels down with a seasoned air, Eliezer, a connoisseur of character, awaited the approaching parade of potential candidates. He had set his criteria high, seeking not just beauty but also the graciousness that echoed the legendary hospitality of Avraham's household.
Before his eyes, appeared the perfect girl walking modestly upon the horizon. Her beauty was captivating, and Eliezer felt a stirring in his wise old heart. Seizing the moment, he quickly approached her.
"I'm a bit parched, my dear. Could you spare a drop to quench an old man's thirst?"
Her response went beyond the expected kindness. Not only did she offer him water, but she also extended her generosity to his camels, promising to hydrate them until they were fully satisfied. Eliezer's excitement began to bubble up, much like the wellspring at his side. He was certain he had found "the one" – a blend of good looks and great middos.
Yet, the test wasn't complete. The girl, still in the midst of her self-proclaimed task, diligently continued. Eliezer waited to see if she would fulfill her promise.*
As each bucket descended into the well and was brought to the camels, Eliezer struggled to contain his excitement. With each drop, the anticipation grew, and he fought the urge to blurt out the engagement announcement prematurely. It was like holding back the waters of a dam, just waiting to burst forth.*
Finally, after the last drop had been given to the camels, Eliezer knew the time was right. In a symbolic gesture, he took out a golden nose ring and two bracelets, adorning her with the treasures of commitment.
Unofficially, she was designated to be the wife of Yitzchak.
The sun, almost on que, quietly dipped below the horizon.
*Based on Ohr HaChama (R' Zundel Kroizer) understanding on Onkelos.
(23) “Pray tell me,” he said, “whose daughter are you? Is there room in your father’s house for us to spend the night?” (24) She replied, “I am the daughter of Bethuel the son of Milcah, whom she bore to Nahor.” (25) And she went on, “There is plenty of straw and feed at home, and also room to spend the night.” (26) The man bowed low in homage to יהוה (27) and said, “Blessed be יהוה, the God of my master Abraham’s [house], who has not withheld steadfast faithfulness from my master. For I have been guided on my errand by יהוה, to the house of my master’s kin.”
"So, you know, just wondering, hypothetically speaking... any room at the inn, or rather, your place?"
Rivkah, like the ultimate hospitality expert, responded with a flourish, offering not just a room but the whole shebang. "Stay at my place," she said, "We've got enough food to feed a small army, and don't even worry about an early check-out. You can stay as long as you want."
Eliezer, feeling like he struck a hospitality jackpot, mustered a halting and slightly awkward thank you.
"Great, fantastic," he stammered.
"You're most welcome", Rivkah replied. "Just running home to tell my mother that her future in-laws' servant might be staying a while. Be right back."
"Sure", Eliezer said back.
Akin to the closing moments of an M.O.S. sequence in an Everyone Loves Raymond episode, Eliezer stood lost in contemplation; emotions laid bare on his sleeve. Questions flooded his mind: What kind of family awaited him? Was there the promise of delectable meals? Perhaps a quirky brother-in-law to add a touch of eccentricity to the mix?
He bowed and blessed Hashem, hoping for the best.
Cut.
(כח) וַתָּ֙רׇץ֙ הַֽנַּעֲרָ֔ וַתַּגֵּ֖ד לְבֵ֣ית אִמָּ֑הּ כַּדְּבָרִ֖ים הָאֵֽלֶּה׃
(כט) וּלְרִבְקָ֥ה אָ֖ח וּשְׁמ֣וֹ לָבָ֑ן וַיָּ֨רׇץ לָבָ֧ן אֶל־הָאִ֛ישׁ הַח֖וּצָה אֶל־הָעָֽיִן׃
(ל) וַיְהִ֣י ׀ כִּרְאֹ֣ת אֶת־הַנֶּ֗זֶם וְֽאֶת־הַצְּמִדִים֮ עַל־יְדֵ֣י אֲחֹתוֹ֒ וּכְשׇׁמְע֗וֹ אֶת־דִּבְרֵ֞י רִבְקָ֤ה אֲחֹתוֹ֙ לֵאמֹ֔ר "כֹּֽה־דִבֶּ֥ר אֵלַ֖י הָאִ֑ישׁ"
וַיָּבֹא֙ אֶל־הָאִ֔ישׁ וְהִנֵּ֛ה עֹמֵ֥ד עַל־הַגְּמַלִּ֖ים עַל־הָעָֽיִן׃
(לא) וַיֹּ֕אמֶר בּ֖וֹא בְּר֣וּךְ יְהֹוָ֑ה לָ֤מָּה תַעֲמֹד֙ בַּח֔וּץ וְאָנֹכִי֙ פִּנִּ֣יתִי הַבַּ֔יִת וּמָק֖וֹם לַגְּמַלִּֽים׃
(28) The maiden ran and told all this to her mother’s household. (29) Now Rebekah had a brother whose name was Laban. Laban ran out to the man at the spring—
(30) When he saw the nose-ring and the bands on his sister’s arms, and when he heard his sister Rebekah say, “Thus the man spoke to me.” He went up to the man, who was still standing beside the camels at the spring. (31) “Come in, O blessed of יהוה,” he said, “why do you remain outside, when I have made ready the house and a place for the camels?”
Besuel and his wife dismissed the delay as mere traffic or some trivial snag, but Lavan wasn't as blasé.
Unable to contain his anxiety any longer, Lavan erupted with brotherly concern. Pounding his fists on the table, he declared, "I'm finding her – I need to make sure she's safe!"
In a swift motion, he threw on his windbreaker and burst out the front door, charging forward like a galloping camel, his determination to locate his beloved sister etched across his face.
As he started down the road, a mental calculation urged him to rethink. "The road will take me at least half an hour to the well - who knows if I have that much time!"
Without a second thought, he did an about-face and took the "shortcut" to the well which he and his friends had discovered in their younger days. He moved deftly through the orchards, a quarter mile through Mrs. Bruhaha's tomato garden, and a sharp right turn through Mr. Grady's orange orchard, Lavan raced forward, the scolding yells of Mr. Grady fading in the background.
In a mere 15 minutes flat, he reached the well, where Eliezer stood. He scanned the area anxiously for Rivkah without any luck.
Meanwhile, Rivkah, oblivious to her brother's frantic search, was practically skipping home, eager to share the great news with her mother. If Lavan had taken the regular road, their paths would have intersected, but with Lavan opting for the road less traveled, they missed each other like ships in the night.
Dejected and increasingly worried, Lavan burst back into the house. "Mom, Dad, she wasn't at the well! What should we do now?" His voice betrayed a mix of frustration and anxiety.
But just as the worry peaked, he heard the familiar sound of Rivkah's voice in the kitchen. "Rivkah?" he called from a distance.
"Hey Lavan, I'm in the kitchen with Mom! You have got to see this jewelry. Did you know I'm engaged?? Well, unofficially, but get a load of this bling the man at the well gave me!" Rivkah's excitement was palpable.
Before Lavan inspected the "bling" he breathed a sigh of relief. "Phew, you're alive."
Rivkah looked at her brother quizzically at his comment.
"Oh, and speaking of which, Lavan," Rivkah continued, "can you go back to the well and bring the man who's by the well to our house? I promised them a place to stay and a spot for their animals."
"Oh, it would be my pleasure, to go back there," Lavan retorted sarcastically. He took a quick drink, his frustration lingering, and headed back out.
This time, however, his strides weren't rushed. The concern for his sister he had momentarily had returned to the status quo of doing the biddings of his younger sister.
A half hour later, Lavan returned, this time with a whole entourage in tow.
See Tur HaAruch:
Lavan, the host, held the door open with courtesy, and as Eliezer entered, he drew in the the warm aroma of a delicious meal being cooked.
As with most people who enter a home, he clandestinely began to take stock of their possessions and size up their financial standing.
"Middle-upper class", he ruled, passing a mental verdict.
Lavan sidled up beside Eliezer and took his sherpa to hang up on the sherpa rack. Eliezer thanked him for his courteous gesture, and gave it to him, being sure to take his wallet out beforehand. Eliezer just couldn't ignore Lavan's syrupy and sleazy disposition.
The camels were tended to and the group gathered at the dining room table.
"Dinnertime!" Besuel's voice boomed.
Everyone sat down, and in an unusual move, Besuel brought out only one dish – a dish for Eliezer. Even stranger was that it was a pre-prepared dish.
Besuel, like a contestant on a cooking show, detailed the culinary masterpiece.
"I present to you, Eliezer, the revered servant of Avraham, a roast boar, cooked medium rare, with garlic cloves, bay leaves, and honey, accompanied by pan-seared scallops."
Eliezer found the presentation impressive but peculiar. Why was he personally served a pre=prepared serving? It had him thinking... what had truly been placed before him?
Eliezer, with surgical precision, dissected the dish with his knife, scrutinizing every detail and texture. His senses tingled with suspicion. Then he found it.
Poison.
He eyed Besuel, who suddenly began to take a great interest in the tent ceiling, avoiding any eye contact with Eliezer.
Clearly, he thought he'd depose of Eliezer and have him in a pine box to claim his wealth as an illegitimate "inheritor." But Eliezer was the wiser.
(א) ויישם כתיב מלמד שנתנו לו סם המות בקערה ומיהרו עליו לאכול כדי שלא ירגיש: (ב) ויישם ב' דסמיכי הכא ואידך ויישם בארון. רמז שרצו להמיתו וליתנו בארון והוא הרגיש ואמר לא אוכל עד אם דברתי דברי כי עבד אברהם אנכי ונהגתי בביתו שלא לאכול עד שאדבר דברי ברכת נטילת ידים ברכת המוציא.
“Let me first speak***, and then we’ll consider eating,” Eliezer said.
Besuel jerked his head in disappointment.
After Eliezer recounted the miraculous story in great detail, Lavan and Besuel couldn't deny the extraordinary nature of the events. They conceded, "Here is Rivkah, take her and go on your way."
Eliezer, expressing gratitude to Hashem, bowed and thanked Him, and they proceeded to enjoy their meal. Tucking their napkins into their cloaks, they clinked toasts, initiating the still-unofficial engagement feast.
Suddenly, Besuel grew silent. His face turned green, and abdominal pains seized him. “What’s the matter, honey?” His wife inquired. “Oh nothing, I think I’ll be fine.” The meal continued as Besuel continued to grasp his stomach.
“I’m going to lie down for a bit,” he said as he excused himself. That night, he realized the cause of his sickness. In the commotion of the conversation and once the meal started, his plate had been switched with Eliezer’s – the one he had planted the poison in.
But it was no accident. Gabriel**** the angel had made the switcheroo. Besuel, guilty of attempting to delay the marriage, had to be done away with.
Leaning over Besuel's deteriorating body, Eliezer said in a Jerry Seinfeld-esque manner, "What's the deal with poisoning the guest? Is that a new hosting trend?"
Besuel was in no mood for humor.
As Besuel croaked, Eliezer quipped in perfect comedic timing.
"Poison - it's not for everyone!"*****
**See Baal HaTurim who brings from the Medrash that Besuel tried to poison Eliezer. See also Targum Yonasan, and the pirush below it, who is medayek from the wording of the passuk that Besuel himself served Eliezer which was what had raised his suspicion. However, see Meshech Chochma who says that Eliezer's servants served him, not Besuel himself. There is also very interesting discussion here regarding how Eliezer washed and made Hamotzi (see Baal HaTurim) knowing that there was poison in the food, which seems to against the halacha that one can't make a Bracha on assur food, and sakana is more stringent than issur.
Once upon a time, in a quaint town nestled between rolling hills, there lived a miserly rich man named Shimon the Miser. Shimon had a son and he had set his eyes on a potential bride for him; the daughter of his dear friend Velvel.
After weeks of negotiations, both families were convinced that this match was indeed a match made in heaven.
To celebrate the impending union, Shimon the Miser decided to host a pre-feast with Velvel and his family. The time for the feast came and atmosphere was joyous and the air was filled with excitement. They all sat down to a sumptuous feast, enjoyed each other's company, and finally, after much anticipation, agreed to make the union official. The room echoed with heartfelt Mazel Tovs, and, in the spirit of tradition, Shimon the Miser jubilantly smashed a glass.
As Velvel rose to bid farewell and return home, Shimon the Miser halted him in his tracks. "Not so fast, my friend," Shimon said with a sly grin.
Velvel turned, puzzled.
Shimon continued, "When you were partaking in the feast, you were not yet officially my mechutan. You were merely a guest, and as such, there's a tab for you to settle."
The Dubno Maggid asserts that Eliezer had suspected Lavan's sneaky nature and miserly tendencies, and he was alert to this potential swindle. Eliezer therefore insisted on finalizing the marriage before risking any financial ambush.
So when did Yitzchak actually marry Rivka?
From Kalla Rabasai it is mashma that at the time of the beracha (passuk 60) she was already a "kalla" with erusin. In passuk 67 it is mashma that when she came into Yitzchak's tent she became his full wife (nesuin). V'dok.
אבל אם יש שם אורח הוא מברך אפילו אם בעל הבית גדול ממנו כדי שיברך לבעל הבית ומה ברכה מברכו יהי רצון שלא יבוש ולא יכלם בעל הבית הזה לא בעולם הזה ולא בעולם הבא ויצליח בכל נכסיו ויהיו נכסיו מוצלחים וקרובים לעיר ולא ישלוט שטן במעשה ידיו ואל יזדקק לפניו שום דבר חטא והרהור עון מעתה ועד עולם ואם בעל הבית רוצה לוותר