Musar su Genesi 24:14

When Eliezer examined who would be a suitable match for Isaac, he tested Rebeccah for precisely these traits. He did not have to examine Rebeccah concerning jealousy, seeing that Isaac had already been consecrated and could therefore never marry a slave girl, as distinct from Abraham. Rebeccah would therefore never have cause for that kind of jealousy. This is why he only examined whether Rebeccah was generous of heart and whether she was humble and modest. The signs that he determined this by are listed in 24,14. Rebeccah demonstrated generosity of spirit when she not only gave water to Eliezer and his men but also to his camels, and when she immediately volunteered lodging once she had been asked whether there was room in her house. When she responded to the question in 24,23: "is there room in your father's house ללין (to spend one night)," she offered lodging for more than one night, i.e. ללון. Rebeccah demonstrated her modesty when she addressed Eliezer as "my lord," and hastened to comply with his request for personal service. As soon as Eliezer noted this, he said "this girl is suitable for the house of an Abraham," and he viewed her like a lily amongst thorns; Laban was her exact opposite, just as Bileam was the exact opposite of Abraham. All of Laban's fawning on Eliezer was only so as to receive a generous monetary reward.

We have explained on several occasion that the שר העולם, the angel to whom G–d has entrusted the proper allocation of the food- supply in our world, is called Mattatron, or נער. Moses' function too, was to provide for the needs of his people. He is already referred to as נער when the daughter of Pharaoh found him, although normally he should only have been referred to as ילד (Exodus 2,6). Our commentators have said that Moses' voice was like that of a נער. The very name משה is also an acronym for מטטרון שר הפנים. On Exodus 24,1: ואל משה אמר עלה אל ה' our sages comment that Moses' name was Mattatron, just like the name of his teacher. When the Torah commenced the Book of Leviticus with the words ויקרא, this is a choice expression for all those who are מושפעים, direct recipients of G–d's favor. This is another dimension of Proverbs 9,1-3 which we discussed on page 739, i.e. נערותיה תקרא, that Moses called out to Aaron and his sons, etc. The latter were also comparable to angels, as pointed out by Malachi 2,7 that the priest is an angel of the Lord. Every time the Torah refers to a girl as נערה, the word is spelled without the feminine ending, i.e. it is written נער, although we read it as נערה. The description of Moses as נער then is an allusion to his function being similar to that of Mattatron.