Musar su Genesi 24:7

All this is contained in the report of the Creation. The קליפה preceded light since the Torah speaks of Tohu vavohu and darkness as extant before G–d commanded "let there be light." Our sages in Bereshit Rabbah 2,4 understand the four words והארץ תהו ובהו חשך in that verse as alluding to the four periods of exile Israel would have to endure before the coming of the Messiah. The words יהי אור are the reference to that period in our history which will unfold at the end of the periods of exile. The true "good," unmixed with evil, is represented by Jacob; he represents the very essence, "kernel" of the tree of life that is described as being in the "center" of the garden. When the Torah says וכל טוב אדוניו בידו, "and all the goodness of his Master in his hand" (Genesis 24,10), this Tuv instead of Tov, refers to absolute good, not something merely relatively good i.e. Tov. The word Tuv means "goodness par excellence." Abraham explained this to Eliezer when he sent him on the mission to get a wife for Isaac and said "the Lord, the G–d of Heaven who has taken me from my father's house and from my birthplace." Rashi says that the words מבית אבי, refer to Charan, whereas the words מארץ מולדתי, refer to Ur Kasdim. Our sages in Sanhedrin 19, commenting on Isaiah 29,22:"Jacob who redeemed Abraham," say that G–d only saved Abraham from Nimrod's furnace on account of Jacob's merit. This whole statement will be explained in detail in פרשת תולדות. Thus it becomes clear that the whole purpose of Isaac's marriage was to enable Jacob to be born from that union. This is why Abraham hinted to Eliezer "you must on no account bring my son there" (24,6). The implication is that "my grandson" may return there. He will have to go back there to retrieve his "lost" part, i.e. Rachel, Leah, Zilpah and Bilhah. This is why Jacob שמר את הצאן, "tended the flock," and our sages understand this term as similar to the Talmudic צאן ברזל, inalienable property. The letters in the word ברזל, correspond to the respective first letters in the names of Jacob's wives רחל-לאה-בלהה-זלפה.

Our sages also say that He who guarded the patriarchs also will protect their children (Shir Hashirim Rabbah 32,8). Let us now simply view Eliezer's position in Abraham's household as analogous to Mattaron's position in G–d's "household." Eliezer was described both as "the senior member of Abraham's household in charge of all that belonged to Abraham," and as עבד, slave; he performed a dual task. When Abraham dispatched this senior member of his household on a mission down here on earth, G–d despatched someone of similar rank from His own "household" to assist Eliezer. When Abraham had assured Eliezer that "G–d will send His angel ahead of you" (Genesis 24,7), he had referred to Mattatron. We are entitled to view him in this connection as עבד עברי. Although Eliezer was a Caananite, we are entitled to to view him in this connection as an עבד עברי, for he was the physical property of a Jew, an עברי. G–d therefore dispatched an angel who embodied the mystical properties of עבד עברי.