וַיֵּ֣לֶךְ חֲזָאֵל֮ לִקְרָאתוֹ֒ וַיִּקַּ֨ח מִנְחָ֤ה בְיָדוֹ֙ וְכָל־ט֣וּב דַּמֶּ֔שֶׂק מַשָּׂ֖א אַרְבָּעִ֣ים גָּמָ֑ל וַיָּבֹא֙ וַיַּעֲמֹ֣ד לְפָנָ֔יו וַיֹּ֗אמֶר בִּנְךָ֨ בֶן־הֲדַ֤ד מֶֽלֶךְ־אֲרָם֙ שְׁלָחַ֤נִי אֵלֶ֙יךָ֙ לֵאמֹ֔ר הַאֶחְיֶ֖ה מֵחֳלִ֥י זֶֽה׃
Hasael ging ihm entgegen, er hatte ein Geschenk mit sich genommen, allerlei Köstliches aus Damaskus, eine Last von vierzig Kamelen. Er kam und trat vor ihn hin und sprach: Dein Sohn Ben-Hadad, König von Aram, hat mich zu dir gesandt mit der Anfrage: Werde ich genesen von dieser Krankheit?
Ramban
AND ALL THE GOODS OF HIS MASTER BEING IN HIS HAND. Rashi comments: “This refers to a deed of gift of all his possessions which he wrote in favor of Isaac so that they would be eager to send him their daughter.” And so it is also stated in Bereshith Rabbah,10659:15. “He carried with him a disposition of property.”
According to this opinion, the verse stating, And Abraham gave all that he had unto Isaac,107Further, 25:5. means that he caused him to take possession of the belonging at the time of his death so that the other children would not contest his ownership, just as it is said, And he sent them away from Isaac his son, while he yet lived.108Ibid., Verse 6. If so, the word “taking” applies also to the second part of the verse, And the servant ‘took’ ten camels, and departed, and all the goods of his master he took in his hand. Perhaps [the words of the verse are to be transposed as follows]: “And the servant took ten camels and all the goods of his master in his hand, and departed.”
Others109This interpretation is found in the commentary of Chizkuni. explain the sense of the verse as meaning that immediately upon being sworn, the servant himself went and took many camels from his master’s camels because all his master’s goods were in his hand, he being the officer and captain over all and authorized to take from him whatever he desired, just as the verse says, that ruled over all that he had.80Verse 2 here.
The correct interpretation appears to me to be that the meaning of this verse is similar to that of the verse concerning Hazael, general of Aram, And Hazael went to meet him [Elisha the prophet], and took a present with him, and every good thing of Damascus, forty camels’ burden,110II Kings 8:9. [which means “and ‘of’ every good thing of Damascus].” Here too Scripture states that he took in his hand of all his master’s goods ten camels’ burden. The sense of the verse concerning Hazael is that the camels carried all that was good and excellent among those species of fruits and precious things that were found in Damascus or in his master’s house, and in addition they carried a present with them. In a similar sense is the verse, ten asses laden with the good of Egypt,111Further, 45:23. [which means laden with the good and excellent fruits of Egypt]. The verses, however, shorten expressions when the subjects are understood.
According to this opinion, the verse stating, And Abraham gave all that he had unto Isaac,107Further, 25:5. means that he caused him to take possession of the belonging at the time of his death so that the other children would not contest his ownership, just as it is said, And he sent them away from Isaac his son, while he yet lived.108Ibid., Verse 6. If so, the word “taking” applies also to the second part of the verse, And the servant ‘took’ ten camels, and departed, and all the goods of his master he took in his hand. Perhaps [the words of the verse are to be transposed as follows]: “And the servant took ten camels and all the goods of his master in his hand, and departed.”
Others109This interpretation is found in the commentary of Chizkuni. explain the sense of the verse as meaning that immediately upon being sworn, the servant himself went and took many camels from his master’s camels because all his master’s goods were in his hand, he being the officer and captain over all and authorized to take from him whatever he desired, just as the verse says, that ruled over all that he had.80Verse 2 here.
The correct interpretation appears to me to be that the meaning of this verse is similar to that of the verse concerning Hazael, general of Aram, And Hazael went to meet him [Elisha the prophet], and took a present with him, and every good thing of Damascus, forty camels’ burden,110II Kings 8:9. [which means “and ‘of’ every good thing of Damascus].” Here too Scripture states that he took in his hand of all his master’s goods ten camels’ burden. The sense of the verse concerning Hazael is that the camels carried all that was good and excellent among those species of fruits and precious things that were found in Damascus or in his master’s house, and in addition they carried a present with them. In a similar sense is the verse, ten asses laden with the good of Egypt,111Further, 45:23. [which means laden with the good and excellent fruits of Egypt]. The verses, however, shorten expressions when the subjects are understood.
Rashi
in the corner of a bed—This teaches us that only one eighth of them was left. And the rest of the couch -where was it? In Damascus, to fulfill what is stated: (below 5:27) “And I will exile you beyond Damascus.” And I heard in the name of Rabbi Menahem of blessed memory, that he explained. This is one eighth, since it is not stated. “the corner of;” but “in the corner of a bed,” in part of it, in one of the two ends of a corner. That is an eighth of the bed, for it has four corners, and two ends of each corner. [This is Rabbi Menahem’s explanation of Seder Olam ch. 22. This is probably Rabbi Menahem ben Helbo, the author of Pithronim.] Another explanation I found in the words of Rabbi Meir of blessed memory, as follows: In the corner of a bed—Because of the sin of Ahaziah son of Ahab, who sent to inquire “of Baal-zebub, the god of Ekron, whether I will recover from this illness” (I Kings 1:2). and in Damascus is the couch—Ben-hadad, king of Aram, sent to inquire of the God of Israel (ibid. ch. 8).