Kabbalah su Genesi 24:78

{Elijah} opened and said, 'Faithful Shepherd, the Holy One, blessed be He gave this bride of yours, [ this refers to Malchut/Kingship] to Abraham to bring up for you. And since he kept her she is called his daughter. This is what is meant by the saying that Abraham had a daughter whose name was 'Bakol (Eng. 'in all')'. By her he observed the whole Torah even the Eruv Tavshilin (an action allowing one to cook on holiday for Shabbat). This is the meaning of, "and kept My charge" (Genesis 26:5). And he brought her up, as written, "And he brought up Hadassa" (Esther 2:7). And the Holy One, blessed be He, blessed him for her sake, as it is written, "and Hashem had blessed Abraham in all things (בַּכֹּל)" (Genesis 24:1). He brought her up with every good virtue and was charitable to her. He raised her to greatness, with the quality of kindness (Chesed) of Abraham. His house was, for her sake, wide open to do kindness to all the people of the world.

Why are we told, "The daughter of Betu'el the Arammian of Paddan-aram, the sister to Laban the Arammian?" Why should we care to know all this? It had already been written, "And Betu'el sired Rivkah" (Gen. 22:23), and now she is described as "of Paddan-aram, the sister to Laban the Arammian." This is to teach us that she was born among the misled, she did not follow their ways. Therefore it is written that she was the daughter of Betu'el, of Paddan-aram, and the sister of Laban, who were all wicked and evil doers; but she did good deeds and did not behave as they did.

He calls him "servant" (masculine form), for the secret path to his Master's keys is in his hand. The same applies to the verse, "And Abraham said to the...servant," (Beresheet 24:2) who is the moon, as we have learned. (This is revealed through) Metatron, the servant messenger of his Master.

Come and behold, It is written, "And the servant took" (Beresheet 24:10). As we have learned, (this refers to Metatron); "ten camels" are the ten grades, which the servant governs. They are a likeness to the above. "Of the camels of his master" means they bear a likeness to his master's camels as we have learned. And this servant rules over them and is established through them.

And some times the name Adona"y is called by the nickname "All/kol", and the reason is that there is absolutely no lack in it, behold: all types of flow and emanation and all types of blessing and the maintaining, all enter through it. And it is called Ko"l because all is in it, and regarding every type of need that anything needs in the world there is no deity to request it from except this, and no other place from where to request, because all is included in this name and from this place every requester will express their will, each according to their need and will, as s/he calls God with integrity (See Psalms 145:18). And more, Yesod, which is the aspect just above this, is called Kol/All, for principles that will be explained later with the help of Hashem. And this aspect that is called Ko"l was given as a gift by Y"Y to Avraham, as I explained to you, that behold that is the basis of the blessing and the pool. And regarding this there is the hint in It saying: "And Y"Y blessed Avraham with All" (Genesis 24:1). And from Avraham to Yitzchak, in It saying: "and I ate from All before you came and I blessed him" (Genesis 27:33). And from Yitzchak to Ya'akov, in It saying: "since Elohim was gracious to me and since I have All" (Genesis 33:11) the explanation is that Ya'akov said to Esav: lest you think that I will have any lack due to giving to you? Know that all the keys of the upper blessing are all given into my hand, and behold it is included in All, and this is "because I have All", and therefore I do not lack anything in giving something to you.

The second is the light that gradually fades away before nightfall. (This is) the secret of the prayer of Isaac, to properly amend and establish this grade, as it is written: "And Isaac went out to meditate in the field at eventide" (Beresheet 24:63). The vision at "eventide" and all sorts of darkness are related to him. At this eventide, Jacob looked at the minister of Esau.

Thus, it is written, "And Abraham was old, advanced in age" (Beresheet 24:1), that is, in the shining lights (of benevolences). And he is old, as it is written, "that shines ever more brightly until the height of noonday" (Mishlei 4:18). Therefore, "And Elohim called the light Day." "And the darkness he called Night." This is Isaac, who is dark, and gets to receive the night within him. Therefore, when he grew older, it is written, "And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see" (Beresheet 27:1). (he had become completely dark). Assuredly he had to be (totally) dark to cleave well to his grade.

“And keep all His statutes.” This is Hod, to beware of a harlot. 359. This agrees with what we have learned. Rabbi Yehuda said: It is written: “Gird your sword upon your thigh, O mighty warrior: your glory and your majesty” (Tehilim 45:4). This refers to he who makes haste to place the fear of the strong sharpened sword, WHICH IS MALCHUT, before him, upon the thigh. What is “upon your thigh”? It means upon this holy sign, to guard it, as is written: “Put, I pray you, your hand under my thigh” (Beresheet 24:2).

Rabbi Yitzchak said, Gabriel conducts them to the land of Yisrael. How do we know that? From the verse, "Will you go with this man?" (Gen. 24:58). Elsewhere, it is written, "The man Gabriel" (Daniel 9:21). Rabbi Yosi asks, Why is it written, "And Rivkah had a brother and his name was Laban" (Ibid. 29)? Rabbi Yitzchak answered, The Evil Inclination does not pass away from the world, and though it is not entirely present, some of it is.

"...and a servant his master" refers to Eliezer, the servant of Abraham. This has been explained. The man came to Charan with great wealth and camels loaded with many gifts to lavish, yet he did not say to Betu'el and Laban, that he is Abraham's friend, or any other man, who came at Abraham's request, but when he started his speech, it is written, "And he said, I am Abraham's servant" (Beresheet 24:34). Later, he repeated 'my master' (several times). Because he respected Abraham with honor and kindness, they were patient with him for some time.

Rabbi Yesa said, Assuredly the merit of Abraham was with the servant, for he arrived at the well that very day he went, as is written, "And I came this day to the well" (Gen. 24:42). This has already been explained.

It may be objected that in the light of the previous argument, a man is in a state of more honor on a journey than at home, by virtue of the heavenly mate who is then with him. This is not so. At home, the wife is the foundation of a man’s house, inasmuch as it is by virtue of her that the Presence does not leave the house. So the verse, “and Isaac brought her into his mother Sarah’s tent” {Gen. 24:67}, our masters have interpreted to mean that the Divine Presence came to Isaac’s house along with Rebecca.