Bereshit Rabbah 59

וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים (בראשית כד, א), כְּתִיב (משלי טז, לא): עֲטֶרֶת תִּפְאֶרֶת שֵׂיבָה בְּדֶרֶךְ צְדָקָה תִּמָּצֵא, רַבִּי מֵאִיר אֲזַל לְמַמְלָא, רָאָה אוֹתָן כֻּלָּן שְׁחוֹרֵי רֹאשׁ, אָמַר לָהֶם תֹּאמַר מִמִּשְׁפַּחַת בֵּית עֵלִי אַתֶּם, דִּכְתִיב (שמואל א ב, לג): וְכָל מַרְבִּית בֵּיתְךָ יָמוּתוּ אֲנָשִׁים, אָמְרוּ לֵיהּ רַבִּי הִתְפַּלֵּל עָלֵינוּ, אָמַר לָהֶם לְכוּ וְטַפְּלוּ בִּצְדָקָה, וְאַתֶּם זוֹכִים לְזִקְנָה, מַה טַעֲמֵיהּ, עֲטֶרֶת תִּפְאֶרֶת שֵׂיבָה. וְהֵיכָן הִיא מְצוּיָה, בְּדֶרֶךְ צְדָקָה תִּמָּצֵא. מִמִּי אַתָּה לָמֵד מֵאַבְרָהָם, שֶׁכָּתוּב בּוֹ (בראשית יח, יט): וְשָׁמְרוּ דֶרֶךְ ה' לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט, זָכָה לְזִקְנָה, וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים.

“Abraham was old, advanced in years, and the Lord blessed Abraham with everything” (Genesis 24:1). “Abraham was old, advanced in years.” It is written: “Gray hair is a crown of glory; it will be found in the way of righteousness” (Proverbs 16:31). Rabbi Meir went to Mamla, he saw that they were all dark-haired. He said: ‘Are you, perhaps, all from the house of Eli, as it is written: “All those raised in your house will die as young men”?’ (I Samuel 2:33). They said to him: ‘Rabbi, pray for us.’ He said to them: ‘Go and engage in acts of righteousness and you will merit old age.’ What is his source? “Gray hair is a crown of glory.” And where can it be found? “It will be found in the way of righteousness.” From whom can you learn this? From Abraham, in whose regard it is written: “[For I love him, so that he will command his children and his household after him,] that they observe the way of the Lord, to perform righteousness and justice” (Genesis 18:19). He merited old age – “Abraham was old, advanced in years.”

עֹז וְהָדָר לְבוּשָׁהּ וַתִּשְׂחַק לְיוֹם אַחֲרוֹן (משלי לא, כה), עוֹז וְהָדָר לְבוּשָׁהּ שֶׁל תּוֹרָה, וַתִּשְׂחַק לְיוֹם אַחֲרוֹן, אֵימָתַי הִיא שׂוֹחֶקֶת, מַתַּן שְׂכָרָהּ לֶעָתִיד לָבוֹא, מִמִּי אַתָּה לָמֵד מֵאַבְרָהָם, עַל יְדֵי שֶׁכָּתוּב בּוֹ (בראשית יח, יט): וְשָׁמְרוּ דֶּרֶךְ ה' לַעֲשׂוֹת צְדָקָה, זָכָה לְזִקְנָה, וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים. (משלי ג, טז): אֹרֶךְ יָמִים בִּימִינָהּ בִּשְׂמֹאולָהּ עשֶׁר וְכָבוֹד. אֹרֶךְ יָמִים בִּימִינָהּ, לֶעָתִיד לָבוֹא, בִּשְׂמֹאולָהּ עשֶׁר וְכָבוֹד, בָּעוֹלָם הַזֶּה, אֲפִלּוּ שֶׁהוּא בָּא לְהַשְּׂמְאִיל לְאָדָם עשֶׁר וְכָבוֹד, מִמִי אַתָּה לָמֵד מֵאַבְרָהָם, עַל יְדֵי שֶׁכָּתוּב בּוֹ (בראשית יח, יט): וְשָׁמְרוּ דֶּרֶךְ ה' לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט, זָכָה לְזִקְנָה, וְאַבְרָהָם זָקֵן.

“Might and grandeur are her garb, and she laughs to the final day” (Proverbs 31:25). “Might and grandeur are her garb” – of Torah; “and she laughs to the final day” – when does she laugh? It is in the future. From whom can you learn this? From Abraham. Because it is written in his regard: “[For I love him, so that he will command his children and his household after him,] that they observe the way of the Lord, to perform righteousness,” (Genesis 18:19), he merited old age – “Abraham was old, advanced in years.” “Length of days is on its right; on its left, is wealth and honor” (Proverbs 3:16). “Length of days is on its right” – in the World to Come; “on its left is wealth and honor” – in this world. Even if He comes to grant man [reward] in a left-handed fashion, the person receives wealth and honor. From whom do you derive this? From Abraham. Because it is written in his regard: “[For I love him, so that he will command his children and his household after him,] that they observe the way of the Lord, to perform righteousness and justice,” (Genesis 18:19), he merited old age – “Abraham was old, [advanced in years, and the Lord blessed Abraham with everything].”

רַבִּי יִצְחָק פָּתַח (תהלים עא, יח): וְגַם עַד זִקְנָה וְשֵׂיבָה אֱלֹהִים אַל תַּעַזְבֵנִי, אָמַר רַבִּי אַחָא לֹא הִיא זִקְנָה וְלֹא הִיא שֵּׂיבָה, אֶלָּא שֶׁאִם נָתַתָּ לִי זִקְנָה תֵּן לִי שֵׂיבָה עִמָּהּ, מִמִּי אַתָּה לָמֵד מֵאַבְרָהָם, עַל יְדֵי שֶׁכָּתוּב בּוֹ (בראשית יח, יט): וְשָׁמְרוּ דֶּרֶךְ ה' לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט, זָכָה לְזִקְנָה, וְאַבְרָהָם זָקֵן.

Rabbi Yitzḥak began: “Even when I am old and gray, God, do not forsake me” (Psalms 71:18) – Rabbi Aḥa said: Are old age and gray hair not synonymous? The explanation is that [David was saying:] ‘If You grant me old age, grant me gray hair.’ From whom can you learn this? From Abraham. Because it is written in his regard: “[For I love him, so that he will command his children and his household after him,] that they observe the way of the Lord, to perform righteousness and justice” (Genesis 18:19), he merited old age – “Abraham was old, advanced in years.”

רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק פָּתַח (משלי כא, כא): רֹדֵף צְדָקָה וָחֶסֶד וגו', כַּד דְּמָךְ רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק דַּהֲוָה מְרַקֵּד אַתְּלַת שִׁבְשִׁין, נְפַקִין רוּחִין וְעַלְעוֹלִין וַעֲקָרוּן כָּל אִילָנַיָּא טָבַיָּא דְאַרְעָא דְיִשְׂרָאֵל, לָמָּה כֵן, דַּהֲוָה לָקֵיט מִנְהוֹן שִׁבְשִׁין וּמְהַלֵּךְ קֳדָם כַּלָּה, וַהֲווֹ רַבָּנָן אָמְרִין לָמָה עָבֵיד כְּדֵין, לָמָה הוּא מְבַזֶּה אֶת אוֹרָיְתָא, אָמַר רַבִּי זְעִירָא שִׁבְקוּתֵיהּ דְּהוּא יָדַע מָה הוּא עָבֵיד. כַּד דְּמָךְ נְפַקוּ לְמִגְמַל לֵיהּ חֶסֶד, וְנַחֲתָה שִׁבְשְׁבָה דְנוּר, וְאִתְעֲבִידַת כְּמוֹ שִׁבְשְׁבָה דַּהֲדַס, וְאַפְסִיקַת בֵּין עַרְסָא לְצִבּוּרָא, אֲמַרִין חֲמוֹן דְּהָדֵין סָבָא דְקָאֵי וְלָעֵי דְּקָמָה לֵיהּ שִׁבְשַׁתֵּיהּ. דָּבָר אַחֵר, רֹדֵף צְדָקָה, זֶה אַבְרָהָם, (בראשית יח, יט): וְשָׁמְרוּ דֶּרֶךְ ה', וָחֶסֶד וגו' כְּדִלְעֵיל.

Rabbi Shmuel bar Rav Yitzḥak began: “One who pursues righteousness and kindness [will find life, righteousness, and honor]” (Proverbs 21:21). Upon the death of Rabbi Shmuel bar Rav Yitzḥak, who used to dance [at weddings] with three myrtle branches, winds and storms emerged that uprooted all the good trees in the Land of Israel. Why was that? Because he used to pick branches from them with which to dance before the bride. The Rabbis would say: ‘Why does he act like this? Why does he demean the honor of the Torah?’ Rabbi Ze’eira said: ‘Leave him, as he knows what he is doing.’ When he died, they went out to bestow kindness upon him. A fiery branch descended and assumed the shape of a myrtle branch, and interposed itself between the bier and the congregation. They said: ‘See this elder, who used to rise up and exert himself [in doing mitzvot], so a [fiery] branch rose up for him.’ Alternatively, “one who pursues righteousness” (Proverbs 21:21) – this is Abraham. “[For I love him, so that he will command his children and his household after him,] that they observe the way of the Lord”; “and kindness…” (Genesis 18:19), as cited above.

יָפְיָפִיתָ מִבְּנֵי אָדָם הוּצַק חֵן וגו' (תהלים מה, ג), נִתְיַפִּיתָ בָּעֶלְיוֹנִים, שֶׁנֶּאֱמַר (ישעיה לג, ז): הֵן אֶרְאֶלָּם צָעֲקוּ חֻצָה, נִתְיַפִּיתָ בַּתַּחְתּוֹנִים, (בראשית כג, ו): נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ. (תהלים מה, ג): עַל כֵּן בֵּרַכְךָ אֱלֹהִים לְעוֹלָם, (בראשית כד, א): וַה' בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. (תהלים כד, ג): מִי יַעֲלֶה בְּהַר ה', זֶה אַבְרָהָם, (בראשית כב, יב): עַתָּה יָדַעְתִּי כִּי יְרֵא אֱלֹהִים אַתָּה. (תהלים כד, ג): וּמִי יָקוּם בִּמְקוֹם קָדְשׁוֹ, זֶה אַבְרָהָם, עַל שֵׁם שֶׁנֶּאֱמַר (בראשית יט, כז): וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר אֶל הַמָּקוֹם. (תהלים כד, ד): נְקִי כַפַּיִם וּבַר לֵבָב, (בראשית יד, כג): אִם מִחוּט וְעַד שְׂרוֹךְ נַעַל. וּבַר לֵבָב, (בראשית יח, כה): חָלִלָה לְךָ מֵעֲשׂת כַּדָּבָר הַזֶּה. (תהלים כד, ד): אֲשֶׁר לֹא נָשָׂא לַשָּׁוְא נַפְשִׁי, זֶה נַפְשׁוֹ שֶׁל נִמְרוֹד. (תהלים כד, ה): וְלֹא נִשְׁבַּע לְמִרְמָה, (בראשית יד, כב): הֲרִמֹתִי יָדִי אֶל ה' אֵל עֶלְיוֹן. (תהלים כד, ה): יִשָּׂא בְרָכָה מֵאֵת ה' וּצְדָקָה, וְאַבְרָהָם זָקֵן וַה' בֵּרַךְ אֶת אַבְרָהָם. אַבְרָהָם הָיָה מְבָרֵךְ אֶת הַכֹּל, שֶׁנֶּאֱמַר (בראשית יב, ג): וְנִבְרְכוּ בְךָ, מִי בֵּרַךְ אֶת אַבְרָהָם, הַקָּדוֹשׁ בָּרוּךְ הוּא מְבָרְכוֹ, וַה' בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. משֶׁה [עשה] נִסָּן שֶׁל יִשְׂרָאֵל, דִּכְתִיב (דברים לד, יא יב): לְכָל הָאֹתֹת וְהַמּוֹפְתִים אֲשֶׁר עָשָׂה משֶׁה, וּמִי הוּא נִסּוֹ שֶׁל משֶׁה, הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות יז, טו): וַיִּבֶן משֶׁה מִזְבֵּחַ וַיִּקְרָא שְׁמוֹ ה' נִסִּי. דָּוִד רוֹעָן שֶׁל יִשְׂרָאֵל, שֶׁנֶּאֱמַר (דברי הימים א יא, ב): אַתָּה תִרְעֶה אֶת עַמִּי יִשְׂרָאֵל, מִי הוּא רוֹעֶה שֶׁל דָּוִד, הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים כג, א): ה' רֹעִי לֹא אֶחְסָר. יְרוּשָׁלַיִם אוֹרוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (ישעיה ס, ג): וְהָלְכוּ גוֹיִם לְאוֹרֵךְ, וּמִי הוּא אוֹרָהּ שֶׁל יְרוּשָׁלַיִם, הַקָּדוֹשׁ בָּרוּךְ הוּא, דִּכְתִיב (ישעיה ס, יט): וְהָיָה לָךְ ה' לְאוֹר עוֹלָם.

“You are fairer [yafyafita] than sons of man; grace flows…” (Psalms 45:3) – [this refers to Abraham]. You are fair among the heavenly, as it is stated: “The angels cried outside” (Isaiah 33:7). You are fair among the earthly – “you are a prince of God in our midst” (Genesis 23:6). “Therefore, God has blessed you forever” (Psalms 45:3) – “the Lord blessed Abraham with everything.” “Who will ascend the mountain of the Lord?” (Psalms 24:3). This refers to Abraham, [who experienced spiritual elevation atop Mount Moriah, where God told him:] “Now I know that you are God fearing” (Genesis 22:12). “Who will stand [yakum] in His holy place?” (Psalms 24:3) – this refers to Abraham, as it is stated: “Abraham arose [vayakom] early in the morning, to go to the place” (Genesis 19:27). “Clean of hands and pure of heart” (Psalms 24:4) – “[Abram said to the king of Sodom: I have raised my hand to the Lord…] that neither a thread nor a shoelace [nor anything of yours shall I take]” (Genesis 14:22–23); “and pure of heart” – [for he said to God:] “Far be it from You to do something like this, [to put the righteous to death along with the wicked]” (Genesis 18:25). “Who has not taken a soul in vain” (Psalms 24:4) – this refers to Nimrod’s soul; “nor taken an oath deceitfully” (Psalms 24:4) – “I have raised my hand to the Lord, God Most High” (Genesis 14:22). “He will receive the blessing of the Lord, and righteousness [from the God of his salvation]” (Psalms 24:5) – “Abraham was old…and the Lord blessed Abraham with everything.” Abraham was the source of blessing for everyone, as it is stated: “[All the families of the earth] shall be blessed in you” (Genesis 12:3). Who was the source of blessing for Abraham? The Holy One blessed be He was his source of blessing – “the Lord blessed Abraham with everything.” Moses was the source of miracles for Israel, as it is written: “With all the signs and the wonders…that Moses performed” (Deuteronomy 34:11–12). Who was the source of miracles for Moses? It was the Holy One blessed be He, as it is stated: “Moses built an altar and called its name; The Lord Is My Miracle” (Exodus 17:15). David was Israel’s shepherd, as it is stated: “You will shepherd My people Israel” (I Chronicles 11:2). Who was David’s shepherd? It was the Holy One blessed be He, as it is stated: “The Lord is my shepherd, I shall not want” (Psalms 23:1). Jerusalem is the source of light for the world, as it is stated: “Nations will walk by your light” (Isaiah 60:3). Who is the source of light for Jerusalem? It is the Holy One blessed be He, as it is written: “The Lord will be an eternal light for you” (Isaiah 60:19).

וְאַבְרָהָם זָקֵן (בראשית כד, א), זָקֵן זֶה קָנָה שְׁנֵי עוֹלָמוֹת. שְׁלשָׁה נִכְתָּרִים בְּזִקְנָה וּבְיָמִים, וּשְׁלָשְׁתָּן הָיוּ רֹאשׁ לְנִסָּיוֹן, אַבְרָהָם, יְהוֹשֻׁעַ וְדָוִד. אַבְרָהָם רֹאשׁ לָאָבוֹת, יְהוֹשֻׁעַ רֹאשׁ לַמַּלְכוּת מִשֵּׁבֶט אֶפְרָיִם, שֶׁנֶּאֱמַר (שופטים ה, יד): מִנִּי אֶפְרַיִם שָׁרְשָׁם בַּעֲמָלֵק, זֶה יְהוֹשֻׁעַ. דָּוִד רֹאשׁ לַמַּלְכוּת מִשֵּׁבֶט יְהוּדָה. אָמַר רַבִּי אַחָא יֵשׁ לְךָ אָדָם שֶׁהוּא בְּזִקְנָה וְאֵינוֹ בְּיָמִים, בְּיָמִים וְאֵינוֹ בְּזִקְנָה, אֲבָל כָּאן זִקְנָה כְּנֶגֶד יָמִים וְיָמִים כְּנֶגֶד זִקְנָה. בָּא בַּיָּמִים, רַבִּי יְהוּדָה אָמַר בָּא בִּדְיוֹפְלִין, רַבִּי אַבָּא אָמַר בָּא בְּכִפְלוֹן מְפֻלָּשׁ לְחַיֵּי הָעוֹלָם הַבָּא. אָמַר רַבִּי יִצְחָק בְּאוֹתָן הַיָּמִים שֶׁכָּתוּב בָּהֶן (קהלת יב, א): עַד אֲשֶׁר לֹא יָבֹאוּ יְמֵי הָרָעָה.

“Abraham was old [zaken].” Zaken – this one acquired [zeh kana] two worlds. There were three people who were crowned with old age and length of days, and the three of them were originators of dynasties: Abraham, Joshua, and David. Abraham was the originator of the patriarchs. Joshua was the originator of the monarchy of the tribe of Ephraim, as it is stated: “From Ephraim came those whose roots are in Amalek” (Judges 5:14) – this refers to Joshua. David was the originator of the monarchy of the tribe of Judah. Rabbi Aḥa said: You may meet a person who appears old, but does not [actually] have [length of] days, or one who has [length of] days but does not appear old. But here, [regarding Abraham,] the elderly appearance corresponded to the [length of] days, and the [length of] days corresponded to the elderly appearance. “Advanced in years [ba bayamim]” – he gained entry [ba] into two worlds. Rabbi Abba said: He entered [ba] through the direct gate to the World to Come. Rabbi Yitzḥak said: [Abraham had entered [ba]] those days in whose regard it is written: “Before the bad days come” (Ecclesiastes 12:1).

וַה' בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל (בראשית כד, א), רַבִּי יוּדָן וְרַבִּי נְחֶמְיָה, רַבִּי יוּדָן אָמַר שֶׁנָּתַן לוֹ נְקֵבָה. אָמַר לוֹ רַבִּי נְחֶמְיָה עִקַּר בֵּיתוֹ שֶׁל מֶלֶךְ אֵין כָּתוּב בָּהּ בְּרָכָה, אֶלָּא וַה' בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל, שֶׁלֹא נָתַן לוֹ בַּת כָּל עִקָּר. רַבִּי לֵוִי אָמַר תְּלַת, בַּכֹּל, שֶׁהִשְׁלִיטוֹ בְּיִצְרוֹ. בַּכֹּל, שֶׁעָשָׂה יִשְׁמָעֵאל תְּשׁוּבָה בְּחַיָּיו. בַּכֹּל, שֶׁלֹא חָסֵר קֵלָרִין שֶׁלּוֹ כְּלוּם. רַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא אָמַר בַּכֹּל, שֶׁלֹא חָזַר וְנִסָּה אוֹתוֹ.

“The Lord blessed Abraham with everything” – Rabbi Yudan and Rabbi Neḥemya, Rabbi Yudan said: [This means] that He granted him a female child. Rabbi Neḥemya said to him: [Even] regarding the primary member of the king’s household, blessing is not written. Rather, “the Lord blessed Abraham with everything” means that He did not grant him a daughter at all. Rabbi Levi said three interpretations: “With everything” means that he granted him control over his evil inclination; “with everything” means that Ishmael repented during his lifetime; “with everything” means that his food storehouse lacked nothing. Rabbi Levi said in the name of Rabbi Ḥama: “With everything” means that He did not test him again.

וַיֹּאמֶר אַבְרָהָם אֶל עַבְדּוֹ זְקַן בֵּיתוֹ (בראשית כד, ב), שֶׁהָיָה זִיו אִיקוֹנִין שֶׁלּוֹ דּוֹמֶה לוֹ. (בראשית כד, ב): הַמּשֵׁל בְּכָל אֲשֶׁר לוֹ, שֶׁהָיָה שַׁלִּיט בְּיִצְרוֹ כְּמוֹתוֹ. (בראשית כד, ב): שִׂים נָא יָדְךָ תַּחַת יְרֵכִי, אָמַר רַבִּי בֶּרֶכְיָה לְפִי שֶׁנִּתְּנָהּ לָהֶם בְּצַעַר לְפִיכָךְ הִיא חֲבִיבָה וְאֵין נִשְׁבָּעִין אֶלָּא בָּהּ. (בראשית כד, ג): וְאַשְׁבִּיעֲךָ בַּה' אֱלֹהֵי הַשָּׁמַיִם, אָמַר רַבִּי פִּינְחָס עַד שֶׁלֹא הוֹדַעְתִּי אוֹתוֹ לִבְרִיּוֹתָיו, אֱלֹהֵי הַשָּׁמַיִם, וְכֵיוָן שֶׁהוֹדַעְתִּי אוֹתוֹ לִבְרִיּוֹתָיו, אֱלֹהֵי הָאָרֶץ. (בראשית כד, ג): אֲשֶׁר לֹא תִקַּח, הִזְהִירוֹ שֶׁלֹא יֵלֵךְ אֶל בְּנוֹת עָנֵר אֶשְׁכּוֹל וּמַמְרֵא. (בראשית כד, ד): כִּי אֶל אַרְצִי וְאֶל מוֹלַדְתִּי, אָמַר רַבִּי יִצְחָק חִטַּיָּא דְּקַרְתָּךְ זוּנִין זְרַע מִנְּהוֹן.

“Abraham said to his servant, the elder of his household, who was in charge of everything that was his: Please, place your hand under my thigh” (Genesis 24:2). “Abraham said to his servant, the elder [zekan] of his household” – as the appearance of his face [ziv ikonin] was similar to his. “Who was in charge of everything that was his” – [this means] that he had full control over his evil inclination, just as he [Abraham] did. “Please, place your hand under my thigh” – because it [the precept of circumcision] was given to them through pain, that is why it was beloved by them, and they would take an oath only by that. “I will administer an oath to you by the Lord, God of the heavens and God of the earth, that you not take a wife for my son from the daughters of the Canaanites, in whose midst I live” (Genesis 24:3). “I will administer an oath to you by the Lord, God of the heavens [and God of the earth].” Rabbi Pinḥas said: Before I informed His creations about His existence, He was [called only] “God of the heavens”; but after I informed His creations about Him he is [called also] “God of the earth.” “That you not take” – he cautioned him that he should not go to [seek as a bride] the daughters of Aner, Eshkol, and Mamre. “Rather, you shall go to my land and to my birthplace, and take a wife for my son, for Isaac” (Genesis 24:4). “Rather, you shall go to my land and to my birthplace” – Rabbi Yitzḥak said: Even if the wheat kernels in your city are darnel, sow with them.

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.

“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, [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 cursed and my son is blessed. The cursed do not cleave to the blessed.’

וַיֹּאמֶר אֵלָיו אַבְרָהָם הִשָּׁמֶר לְךָ וגו' ה' אֱלֹהֵי הַשָּׁמַיִם אֲשֶׁר לְקָחַנִי מִבֵּית אָבִי, זֶה בֵּיתוֹ שֶׁל אָבִיו. וּמֵאֶרֶץ מוֹלַדְתִּי, זֶה שְׁכוּנָתוֹ. וַאֲשֶׁר נִשְׁבַּע לִי, בְּחָרָן. וַאֲשֶׁר דִּבֶּר לִי, בֵּין הַבְּתָרִים. הוּא יִשְׁלַח מַלְאָכוֹ לְפָנֶיךָ (בראשית כד, ו ז), רַבִּי דוֹסָא אוֹמֵר הֲרֵי זֶה מַלְאָךְ מְסֻיָּם, בְּשָׁעָה שֶׁאָמַר אַבְרָהָם אָבִינוּ (בראשית כד, ז): הוּא יִשְׁלַח מַלְאָכוֹ לְפָנֶיךָ, זִימֵן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁנֵי מַלְאָכִים, אֶחָד לְהוֹצִיא אֶת רִבְקָה, וְאֶחָד לְלַוּוֹת אֶת אֱלִיעֶזֶר. (בראשית כד, ח): וְאִם לֹא תֹאבֶה הָאִשָּׁה וגו' רַק אֶת בְּנִי לֹא תָשֵׁב שָׁמָּה, רַק מִעוּט בְּנִי אֵינוֹ חוֹזֵר בֶּן בְּנִי חוֹזֵר.

“Abraham said to him: Beware lest you return my son there” (Genesis 24:6). “The Lord, God of the heavens, who took me from my father's house, and from my birthplace, and who spoke to me, and who took an oath to me, saying: To your descendants I will give this land; He will send His angel before you, and you will take a wife for my son from there” (Genesis 24:7). “Abraham said to him: Beware…the Lord, God of the heavens, who took me from my father’s house” – this refers to his father’s house. “And from my birthplace” – this refers to his neighborhood. “And who took an oath to me” – in Ḥaran. “And who spoke to me” – [at the covenant] between the pieces. “He will send his angel before you” – Rabbi Dosa said: This refers to a particular angel. At the moment that Abraham our patriarch said: “He will send his angel before you,” the Holy One blessed be He designated two angels for him; one to bring out Rebecca, and one to accompany Eliezer. “And if the woman will not wish to follow you, you shall be absolved from this oath of mine; only you shall not return my son there” (Genesis 24:8). “And if the woman will not wish…only [rak] you shall not return my son there” – rak is a term of exclusion, [intimating:] My son will not return there, but my grandson [Jacob] will return.

וַיִּקַּח הָעֶבֶד עֲשָׂרָה גְמַלִּים מִגְּמַלֵּי אֲדֹנָיו וגו' (בראשית כד, י), גְּמַלָּיו שֶׁל אַבְרָהָם אָבִינוּ הָיוּ נִכָּרִים, בְּכָל מָקוֹם שֶׁהָיוּ יוֹצְאִים, יוֹצְאִים זְמוּמִים. (בראשית כד, י): וְכָל טוּב אֲדֹנָיו בְּיָדוֹ, רַבִּי חֶלְבּוֹ אָמַר זוֹ דְּיָאתִיקֵי. (בראשית כד, י): וַיָּקָם וַיֵּלֶךְ אֶל אֲרַם נַהֲרַיִם, רַבִּי יִצְחָק אָמַר בֶּן יוֹמוֹ, הוּא דַעְתֵּיהּ דְּרַבִּי יִצְחָק. (בראשית כד, מב): וָאָבֹא הַיּוֹם אֶל הָעָיִן, הַיּוֹם יָצָאתִי וְהַיּוֹם בָּאתִי. (תהלים ס, ד): הִרְעַשְׁתָּה אֶרֶץ פְּצַמְתָּהּ רְפָה שְׁבָרֶיהָ כִי מָטָה. הִרְעַשְׁתָּה אֶרֶץ בִּימֵי אַבְרָהָם, פְּצַמְתָּהּ בִּימֵי אֱלִיעֶזֶר, רְפָה שְׁבָרֶיהָ בִּימֵי יַעֲקֹב, כִּי מָטָה בִּימֵי יִשְׁבִּי בְּנוֹב, הֲדָא הוּא דִכְתִיב (שמואל ב כא, טז): יִשְׁבִּי בְנֹב אֲשֶׁר בִּילִידֵי הָרָפָה, אֲנִיף בְּמָגִנֵּיהּ וְקָפַץ דָּוִד לַאֲחוֹרָיו תְּמַנְיָא עֲשַׂר אַמִּין, זֶה נִתְיָירֵא מִזֶּה, וְזֶה נִתְיָירֵא מִזֶּה. זֶה נִתְיָירֵא לוֹמַר אִם לַאֲחוֹרָיו קָפַץ כְּדֵין לְקַמּוֹי מָה. וְזֶה נִתְיָירֵא מִזֶּה, לוֹמַר אִין בְּמָגִנָּא אֲנִיפִי כְּדֵין אֵיךְ אֲנָא יָכוֹל לְמוֹקְמֵיהּ בֵּיהּ. בְּאוֹתָהּ שָׁעָה אָמַר דָּוִד הַלְּוַאי הֲוָה לִי חַד מִן בְּנֵי אֲחָתִי דְיֵיתֵי וִיסַיְעֵנִי, מִיָּד (שמואל ב כא, יז): וַיַּעֲזָר לוֹ אֲבִישַׁי בֶּן צְרוּיָה, לַאֲחוֹרֵי תַּרְעָא הֲוָה קָאֵים, אֶתְמְהָא. רַבָּנָן אָמְרֵי אֲפִלּוּ הָיָה בְּסוֹף הָעוֹלָם הֱטִיסוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וֶהֱבִיאוֹ בְּהֶרֶף עַיִן, שֶׁלֹא יִהְיֶה אוֹתוֹ צַדִּיק עוֹמֵד וּמִצְטָעֵר, הֲדָא הוּא דִכְתִיב: וַיַּעֲזָר לוֹ אֲבִישַׁי בֶּן צְרוּיָה וַיַּךְ אֶת הַפְּלִשְׁתִּי וַיְמִתֵהוּ אָז נִשְׁבְּעוּ אַנְשֵׁי דָּוִד [לו לאמר] לֹא תֵצֵא [עוד] אִתָּנוּ לַמִּלְחָמָה וְלֹא תְכַבֶּה אֶת נֵר יִשְׂרָאֵל. (בראשית כד, יא): וַיַּבְרֵךְ הַגְּמַלִּים מִחוּץ לָעִיר, אַרְבְּעִנוֹן.

“The servant took ten camels from the camels of his master, and he went, and all his master’s goods in his hand; he arose and went to Aram Naharayim, to the city of Naḥor” (Genesis 24:10). “The servant took ten camels from the camels of his master…” – the camels of Abraham our patriarch were notable, [in that] everywhere that they would go out, they would go out muzzled. “And all his master’s goods in his hand” – Rabbi Ḥelbo said: This refers to his will. “He arose and went to Aram Naharayim” – Rabbi Yitzḥak said: [He arrived] on that same day. This is in accordance with the opinion of Rabbi Yitzḥak [elsewhere]: “I came today to the spring” (Genesis 24:42) – today I departed and today I arrived. “You made the land quake; You shattered it. Heal its shards, for it has toppled” (Psalms 60:4). “You made the land quake” – in the days of Abraham; “you shattered it” – in the days of Eliezer; “heal its shards” – in the days of Jacob; “for it has toppled” – in the days of Yishbi Benov. That is what is written: “Yishbi Benov, who was of the offspring of the giant” (II Samuel 21:16). He wielded his shield, and David leapt backwards eighteen cubits. This one feared that one, and that one feared this one. This one [Yishbi Benov] feared [David], saying: ‘If this is how he leaps backwards, what can he do going forward?’ And that one [David] feared this one [Yishbi Benov], saying: ‘If he can wield his shield like this, how can I stand against him?’ David said: ‘If only I had one of my sister’s sons to come and aid me.’ Immediately, “Avishai son of Tzeruya came to his aid” (II Samuel 21:17). Was he standing behind the door [that he arrived so quickly]? That is a rhetorical question. The Rabbis say: Even if he was at the other end of the world, the Holy One blessed be He flew him and brought him in the blink of an eye, so that that righteous one [David] should not have to stand there in distress. That is what is written: “Avishai son of Tzeruya came to his aid and smote the Philistine and put him to death. Then David’s men took an oath [to him, saying]: You will not go out with us to battle [any longer], so that you not extinguish the lamp of Israel” (II Samuel 21:17). “He made his camels crouch outside the city by a well of water at the time of evening, at the time that the women go out to draw water” (Genesis 24:11). “He made his camels crouch outside the city” – he had them go on their knees.

לְעֵת עֶרֶב לְעֵת צֵאת הַשֹּׁאֲבֹת (בראשית כד, יא), אָמַר רַב הוּנָא בְּשָׁעָה שֶׁאָדָם הוֹלֵךְ לִקַּח אִשָּׁה וְשָׁמַע קָל כַּלְבַּיָּא מְנַבְּחִין, הוּא מְצִית מָה אִינוּן אָמְרִין, לְעֵת עֶרֶב לְעֵת צֵאת הַשֹּׁאֲבֹת.

“At the time of evening, at the time that the women go out to draw water” – Rav Huna said: When a person goes to take a wife, and hears the sound of dogs barking, he listens to what they are saying; “at the time of evening, at the time that the women go out to draw water.”