Musar su Genesi 24:76

And behold [with] people who are righteous and straight of heart, what constantly roars like a lion in their thoughts and growls like the sea is their sins, and their hands falling short from the service of God. For about [the latter] - when a person transgresses, his guilt grows as with weighty sins, like the matter that our Rabbis, may their memory be blessed, said (Yerushalmi Chagigah 1:7), "The Holy One, blessed be He, forwent about [prohibited] sexual relations, but did not forego about the nullification of Torah (wasting time that should be spent in Torah study). Especially since these people's main thoughts and actions are matters of their body and the vanities of their time, they have done much evil. But to the secret of fear, their souls should not come; and their glory should not be associated with the study of their consciences in the images of their hearts and chambers, and their images for fixed times within which they do not give a portion to Torah [study] among their occupations. And the calculation of their souls has been lost from within their hearts, for they are a nation that loses its counsel. And how much are they on the lowest level! And our Rabbis, may their memory be blessed, said (Avot 5:21), "At sixty, old age; at seventy, fullness of years; at eighty, the age of strength; at ninety, a bent body; at one hundred, as good as dead and gone completely out of the world." And their intention, may their memory be blessed, with these words was to warn about repentance - that when a man reaches the days of old age, he should think about his end, if he did not merit to do so in the days of his youth. And since his time is close to coming, he should leave the matters of his body and his desires and rectify his soul. And when he reaches the days of fullness of years, he should add to the removal of [involvement with] the world from his heart. And according to the reduction of years [left], he should reduce his occupation in the world. And he should constantly seclude himself to meditate about fear of God, to think about his soul, to refine his traits and to seek Torah and [its] commandments. And that which they said, "at ninety, a bent (lasuach) body" is from the [same usage as in] (Psalms 102:1), "spill his prayer (sicho)" [and] (Genesis 24:63), "to pray (lasuach) in the field" - as our Rabbis, may their memory be blessed, said (Berakhot 26b), "Isaac established the afternoon prayers, as it is stated, "to pray (lasuach) in the field." For after one reaches ninety years, it is fitting for him that all of his occupation should be with prayer and praises of God, and to speak about His wonders. And King Solomon, peace be upon him, spoke about the matter of the days of old age - that a person should not then be lazy about service to God, may He be blessed. And he said (Ecclesiastes 11:6), "Sow your seed in the morning, and don’t hold back your hand in the evening, since you don’t know which is going to succeed, the one or the other, or if both are equally good." He compared the days of childhood and youth to the morning and the days of old age to evening. And seed is metaphoric for children and for students, as our Rabbis, may their memory be blessed, said (Yevamot 62b), "If he married a woman in his youth, he should marry [another] one in his old age; if he established students in his youth, he should establish [other] students in his old age." For perhaps the children of old age will be more successful in Torah and in the commandments than the children of youth. And likewise the students that he establishes in his old age may be more successful than the first ones. Or they could both be equally good. Afterwards, he stated (Ecclesiastes 11:7), "How sweet is the light, what a delight for the eyes to behold the sun!" Its explanation is that he went back to speaking about the days of old age which he compared to the evening. And since an old man will not taste that which he eats and that which he drinks - like the words of Barzilai the Gileadite - he stated that the old man should enjoy the light of the sun and not be disgusted by it. As disgust obstructs a person from his service to the Heavens. So he should enjoy the light, when he compares it to the days of darkness that are coming - as it mentions in the verse below this (Ecclesiastes 11:8), "Even if a man lives many years, let him enjoy himself in all of them, remembering how many the days of darkness are going to be; the only future is nothingness!" The explanation is that even if a person get very old, let him not be a burden to himself. Rather he should rejoice in all of his years, so that he not lose one of his years and not rest from the service of the Creator. And he should remember the days of darkness, for they will be many. And then he will not be able to perform the service, like the matter that is stated (Psalms 6:6), "in the pit, who can acclaim You?" And the righteous ones overcome their old age, gird their power and renew their strength for the service of God. It is as our Rabbis, may their memory be blessed, said (Shabbat 152), As Torah scholars grow older, wisdom is increased in them." And it is stated (Psalms 92:15), "In old age they still produce fruit; they are full of sap and freshness." And he mentioned above (Psalms 92:13-14), "The righteous bloom like a date-palm, etc. Planted in the house of the Lord, etc." For the righteous are planted in the house of the Lord from their youth, and grow in the house of study from their young adulthood - like a date-palm that blossoms and like a cedar that grows in the Lebanon. And as our Rabbis, may their memory be blessed, likewise said, (Midrash Tehillim 92:14), "'The righteous bloom like a date-palm' - these are the infants, in the way that it was stated (Psalms 144:12), 'For our sons are like saplings, well-tended in their youth.'" And he stated after this about this thing, that they are not [completely] compared to trees. For trees will not give their strength when they age. But the righteous "in old age, they still produce fruit." And King David, peace be upon him, also stated (Psalms 71:18), "And even in hoary old age do not forsake me, God, until I proclaim Your strength to the next generation, Your mighty acts, to all who are to come."

Another indication that one must strive to lead a morally upright life is found in the statement of Shabbat 152a which describes Torah scholars as becoming wiser as they get older, whereas secularly oriented people become progressively more senile in their old age. This statement also utilizes the wording in our פרשה, as it associates Sarah's last seven years with the word "years" in the plural, i.e. years filled with additional meaning.

ואברהם זקן בא בימים . The emphasis on the word בימים, which at first glance seems superfluous, teaches us that a person must be concerned every single day of his life to do good and not to sin. When he thinks in this vein only, every single day of his life will assume meaning. His reverence for G–d will result in his being granted more years. The years of the wicked, on the other hand, become shortened; this means that even if they live chronologically speaking for many years, the sum total of their life is short, seeing it was not filled with worthwhile activities. When Abraham is described as "aging," this means that he had made every one of his days count.

המושל בכל אשר לו . One can explain this as Abraham being the subject, seeing that Eliezer was a slave the "senior member of his household," i.e. of the מושל, the master. The hidden message here is that if G–d has granted someone great wealth, and that person is a miser, does not perform charitable deeds liberally, he will surround himself with קליפות, negative influences, which will eventually prevent him from המושל בכל אשר לו, from exercising control over what he thought was his. When a person is generous such as Abraham, however, he will enjoy being in charge of all that is his.

By Rivka: "and she hastened and emptied her pitcher in the trough..." (Bereishis 24:20).

When a man comes to realize as truth the great value of the Mitzvot and the greatness of his obligation in them, his heart will certainly be awakened to the service of G-d and he will not be lax in it.

The Pardes Rimonim mentions that the "miniature" number is a reference to Chanoch (otherwise known as the angel Mattatron) who is also called נער, and whose function is alluded to in Solomon's Proverbs 22, 6: חנוך לנער על פי דרכו, "educate the lad in the manner appropriate for him. [In his chapter on the definitions of certain words, the author of Pardes Rimonim defines the reason that Mattatron is called נער as being that he performs the duties of a נער. These duties are comprehensive just as the duties of Joshua, who is described as a נער, a senior servant of Moses, or Eliezer, who is described in that fashion although he was the senior servant of Abraham. According to Kabbalists, Mattatron provides the "food" not only for our world but also for the world of the angels. Ed.] When the souls of Jacob and Joseph respectively expanded from the world of אצילות, their origin, the features of Jacob remained engraved on the throne of G–d. This throne is immediately below the region we have called אצילות. Joseph is immediately below his father in the domain of Mattatron whose activities emanate from beneath that "throne." The significance of the throne is the mystery of בריאה, whereas the significance of Mattatron in the same scheme is the mystery surrounding יצירה, [a more advanced state of the creation of matter. Ed]. Concerning this latter aspect of Mattatron's activities, the Torah describes Joseph here as 17 years old, i.e. a "junior." Kabbalists also refer to Mattatron as עבד. The Zohar points that out on Genesis 24, 2 where Abraham instructs עבדו זקן ביתו, "his servant the senior member of his household," to get a wife for Isaac. I have explained this at length in my commentary on חיי שרה. The expression עבד also occurs in Joseph's life when the latter is sold by his brothers. G–d sent His angel along to protect Joseph on his various journeys. This guidance was of a similar nature as that described in Exodus 23, 20: הנה אנכי שולח מלאך לפניך לשמרך בדרך, "Here I am sending an angel ahead of you to protect you on the journey." Our sages identified that angel with the angel Mattatron, as mentioned by Rashi on that verse. [The fact that Rashi mentions that the numerical value of 314=מטטרון=שדי, clearly establishes that Mattatron is active in matters of יצירה, an activity requring the attribute of שדי. Ed.]

ותמהר ותער כדה של השוקת ותרץ עוד אל הבאר לשאוב ותשאב לכל גמליו . Rebeccah displayed remarkably ethical conduct here. She showed respect for fellow human beings. First she let Eliezer drink. When some water was left over in the jug, she did not know what to do. She debated whether to give the left-over water to the camels. In doing this, however, she would place man and beast on the same level by letting both of them drink from the same vessel. If, on the other hand, she would pour out the left-over water, this would also be a lack of respect, since drinking water would be demoted to the status of dirty waste water. What did she do? She "ran" as if to give the camels to drink. While running, she pretended to fall, so that the water spilled from the jug. She then had an excuse to fill the jug anew from the well. In this way Eliezer was not slighted at all.

The fact that Isaac's features reflected those of his father Abraham is pointed out by Rashi on Genesis 25,19. Rebeccah's features were like those of Sarah, as the Zohar points out on Genesis 24,67: ויביאה יצחק האהלה שרה אמו, "Isaac brought her (Rebeccah) into the tent of his mother Sarah." Rabbi Yossi questioned why the Torah did not say לאהל שרה אמו. He explains that the letter ה at the beginning of a word indicates that this was a special tent, the one that contained the Presence of the שכינה. As long as Sarah had been alive, G–d's Presence had never departed from that tent; Sarah had kept a light burning from one Sabbath Eve to the next. This light went out when Sarah died. Now that Rebeccah entered, it began burning again. The reason that the verse mentions Sarah by name, [after all we all know that Isaac's mother was Sarah! Ed.] is to tell us that Rebeccah was like Sarah in all respects. Rabbi Yehudah adds that just as Isaac's features resembled those of his father so much that he was frequently mistaken for Abraham, so Rebeccah's features resembled those of Sarah to such an amazing degree that this had to be emphasized. The Torah points out that Isaac was comforted so as to show us that this was because he had found such a perfect replacement for his mother. The Torah deliberately avoids saying that Isaac was consoled over Sarah's death, but mentions only אחרי אמו, to show that he found continuity. Thus far the Zohar.

There are several difficulties in 18,2: "He raised his eyes and saw three men standing by him; he saw and ran to meet them from the entrance of the tent. He bowed down to the ground." Why does the Torah repeat that Abraham "saw?" If the men stood beside him, why did he have to run towards them? We are familiar with what the Talmud says and Rashi quoting it, but we will ignore that for the moment. According to our approach, the repetition of the word "he saw," is justified; Abraham's intellectual vision told him that these men were angels, whereas his physical vision led him to believe that they were human beings. Abraham's doubts were reinforced by the fact that he had seen angels frequently, but they had not appeared to him in the guise of human beings. The words "he raised his eyes" (heavenwards) indicate that he wondered if they were angels. The words נצבים עליו, are appropriate when one speaks of angels as we know from Daniel 7,16: "I approached one of the standing ones and asked him, etc." We also know from Zachariah 3,7 that human beings are described as מהלכים, progressing, whereas angels are described there as בין העומדים האלה, "between these stationary ones." According to Yerushalmi Berachot 1,1 המלאכים אין להם קפיצה, angels do not experience miraculous transposition from one area to another [as happened to Eliezer on his journey to Aram Naharayim for instance in Genesis 24,42, see Rashi Ed.]. Abraham afterwards saw that the appearance of these men was that of human beings. He thought that they might be Arabs, and since humans walk, move, even if they might stand still briefly, he ran towards them. When he came close to them everything that he said to them could be interpreted as appropriate both to angels and to humans. If they were angels, they would interpret what he said to them in a certain manner, whereas if they were men, they would also interpret his words as appropriate.

When the Torah (16,16) commands that these pilgrimages have to be made on three occasions annually, this is an allusion to Isaac, an unblemished total offering. In connection with the עקדת יצחק the Torah mentions the word Yireh or Yera'eh three times (Genesis 22, 8-14-14). "Three times a year every male of yours shall be seen by the Lord your G–d in the place G–d will select," corresponds to Genesis 22,8: "G–d will select for Himself the lamb as the total offering my son." This is because the words in Exodus 34,23 "את פני האדון ה' אלוקי ישראל" are an expression of a decree by G–d the "Master" Who decreees that He wants to see them together in one spot. "Three times as year every one of your males shall be seen by the Lord your G–d" (Exodus 23,17), corresponds to the second time the word is used in connection with the עקדה. The third directive to make the pilgrimage to Jerusalem is in our verse here and corresponds to the third time the Torah used the expression יראה in connection with the binding of Isaac. It is a reference to the Mountain of G–d, Moriah. The warning השמר לך (12,13) in this portion not to offer sacrifices anywhere else, corresponds to similar words used by Abraham in his instructions to Eliezer (Genesis 24,6) not to bring Isaac back to Ur Kasdim whence Abraham had emigrated to the land of Canaan. The common denominator to all this is that Isaac, as an unblemished total offering, was not allowed to leave ארץ ישראל.

When Abraham made Eliezer swear that he would not take Isaac back to Charan, he made him swear by the organ on which circumcision had been performed, an organ that therefore had become dear to him, the symbol of the covenant with G–d (Genesis 24,3). Granted that there were good reasons then for the method employed by Abraham, why did Jacob request that Joseph, his son, perform the oath in the same manner by placing his hand on his father's organ (47,29)? Why did Joseph not mention the symbol of the oath that he made the brothers swear by when he in turn requested that the brothers swear they would take his remains with them when the time came for the redemption from Egypt (50,25)?

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.

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.

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.

You will find the respective attributes of the patriarchs alluded to in the story of this journey to secure a wife for Isaac. In 24,11 Eliezer prays that G–d should perform an act of חסד, kindness, i.e. Abraham's cardinal virtue, for Abraham. In 24,19 we read: ותאמר גם לגמליך אשאב, "I shall also draw water for your camels." The letters אגלא are the name of the attribute גבורה, Isaac's special characteristic. The Kabbalists have adopted this name from the words in our daily prayer אתה גבור לעולם א-דני. Kabbalists have used this to explain why we change the order of praise for G–d in the last part of the נשמת prayer on ראש השנה. Seeing that Rosh Hashanah is called יום הדין, Day of Judgment, the words in the paragraph בפי ישרים תתרומם, etc. are arranged so that by reading the words ישרים, צדיקים, חסידים, קדושים placed one on top of the other, we get the name יצחק. When you do the same with the words תתרומם, תתברך, תתקדש, תתהלל, and you place them above each other in the corresponding stanza, the third letters in each of these words together spell רבקה, Isaac's soul mate.

Having explained all this, we can now understand the difference between Genesis 6,1 את האלוקים התהלך נח, "Noach walked with the Lord," and Genesis 24,40 when Abraham describes himself in these words: ה' אשר התהלכתי לפניו, "G–d before Whom I walked" Noach needed G–d to "hold his hand," so to speak, whereas Abraham was self-propelled, took the initiative. Noach was afraid to mix with the corrupt society he lived in and isolated himself with only G–d as his companion because he was afraid of the possible influence on him of contemporary society. Abraham was not only confident that he would not succumb to the corrupt society around him, but he tried to lead his fellow-men back to the path of monotheism and a life of good deeds. I have elaborated on this elswewhere. This is the plain meaning of those verses.

In some places in the Bible (a mention of) the hearing occurs, followed by urging; thus the expression (Deut. vi. 4, 5), "Hear, O Israel," and after that it is said, "Thou shalt love the Lord thy God," etc. Furthermore (Gen. xxiv. 52), "When Abraham's servant heard "; it is said immediately following, "He who worshiped the Lord, bowing himself to the earth "; and again (Gen. xxix. 13), "And it came to pass that when Laban heard the tidings, he embraced him and kissed him."

Noach then was righteous in terms of his generation since he responded to inspiration from "above." G–d "encouraged" Noach during the one hundred and twenty years prior to the deluge. He sent him on a mission to warn his contemporaries to repent of their wicked ways. The Torah however, records only מקצת שבחו בפניו, וכלו שלא בפניו. The usual meaning of this concept is that one does not reveal all of a person's merits while he is alive, whereas when eulogizing such a person one must reveal all his merits. In this instance the meaning of שלא בפינו is that Noach did not initiate his role as the conscience of mankind, but he was prompted to do so by G–d.

Nachmanides deals with the problem at length and is worth reading (cf. 24,1). I shall also make a contribution to these puzzling and conflicting statements. Nachmanides follows his method, whereas I shall follow mine.

Bereshit Rabbah 60,13 points out that as a result of Laban's blessing in Genesis 24,60: אחותנו את היי לאלפי רבבות, "Our sister! May you grow into thousands and tens of thousands," "thousands" i.e. אלו תימן, אלוף קנז, are descended from her through Esau, and "tens of thousands" i.e. רבבה כצמח השדה נתתיך, through Jacob as per Ezekiel 16,7. Laban eventually conceded the validity of these blessings. Even the part which was negative, i.e. the blessings for Esau, Laban "purified," i.e. he agreed for Esau to embrace true monotheism. This is evident from Laban's words in Genesis 24,50 "This matter was decreed by G–d; we cannot speak to you either bad or good." Laban acknowledges that everything is in the hands of G–d, and he says "here is Rebeccah, take her and go."

Bereshit Rabbah 60,13 points out that as a result of Laban's blessing in Genesis 24,60: אחותנו את היי לאלפי רבבות, "Our sister! May you grow into thousands and tens of thousands," "thousands" i.e. אלו תימן, אלוף קנז, are descended from her through Esau, and "tens of thousands" i.e. רבבה כצמח השדה נתתיך, through Jacob as per Ezekiel 16,7. Laban eventually conceded the validity of these blessings. Even the part which was negative, i.e. the blessings for Esau, Laban "purified," i.e. he agreed for Esau to embrace true monotheism. This is evident from Laban's words in Genesis 24,50 "This matter was decreed by G–d; we cannot speak to you either bad or good." Laban acknowledges that everything is in the hands of G–d, and he says "here is Rebeccah, take her and go."

The verse states, “And Avraham was old, advanced in days [years]” (Bereishis 24:1). This is interpreted in Midrash Rabbah (Parashas Chayyei Sarah 59:6) by Rabbi Abba: “There are people who are ‘old’ but not ‘with days’ and there are others who are ‘with days’ but not ‘old.’ But in Avraham’s case his old age corresponded with his days and his days with his old age.”

Our forefather Avraham, on the other hand, merited both old age as well as beneficial days. Thus the plain meaning of the Midrash is that Avraham enjoyed a desirable lot even in this world. In fact, the Sages tell us in Baba Basra (16b) that there were three people to whom the Holy One Blessed is He gave a taste of the World to Come while they were yet in this world. They were: Avraham, Yitzchak and Yaakov. As it is written, “With everything” (Bereishis 24:1), “From everything” (ibid. 27:33), “Everything” (ibid. 33:11). However, I have heard a deeper explanation of the Midrash in the name of my illustrious mentor, Rabbi Yudel, ztz”l, president of the court and dean of the yeshiva of the holy community of Kauli. It is based upon a passage in the Zohar (Parashas Vayechi 221b) commenting on the verse, “And the days approached for Yisrael to die” (Bereishis 47:29). The Zohar asks: “On how many days does a person die (i.e. why is “days” in the plural)? Does the soul not exit in a single moment?” Explains the Zohar: When a person passes from this world all his days come for a reckoning before the Holy One Blessed is He. Not one is omitted. If a person behaved righteously and feared Hashem continually, if he clung to Him lovingly every day and was whole in his commitment to Torah, fear of Heaven, mitzvos and good deeds, then all his days will be crowned and garbed with splendor and majesty.

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.

Laban was possessed of עין רע, he was ill-willed, begrudging, he was haughty and greedy. His whole concern in approving the match was to secure personal gain. The Torah is careful to document how Laban was motivated by money when we are told: "As soon as Laban saw the nosering and bracelets on the hands of his sister etc.,… he ran towards the man" (24,30). Laban was a swindler to boot. Realising that Eliezer had come to propose a שידוך, a match, he whispered to Eliezer that in consideration of an appropriate amount of money he would side with him and approve the match. Should Eliezer refuse, he, Laban would oppose the match; he was the most influential member of the household. When the Torah reports that "Laban had heard the words of Rebeccah his sister," this is our clue that he knew that a match was going to be discussed. Eliezer had no option but to promise Laban what he had asked. The reason the Torah does not report all this is because it simply never came to this. Eliezer did not keep his promise, as I shall explain. In his dealings with Laban Eliezer applied the principle of עם עקש תתפתל, "with the perverse you have to be wily" (Psalms 18,27). He did this by making a promise he would not keep. Laban was misled, for he believed that Eliezer would keep his part of the bargain.

This is why he immediately brought Eliezer and his entourage to his home, prepared fodder, etc. He did not do this out of charitable considerations. This is also the reason he preempted his father and asserted that since the match was made in Heaven, they could certainly not object. He was afraid that his father would come up with some scheme to delay this match. He was anxious to earn the fee that Eliezer had promised him. As soon as Eliezer had heard Laban say "here is Rebeccah, take her and be on your way," Eliezer thought that the matter had been finalised; he thanked G–d and brought out all kinds of golden and silver trinkets as well as costly garments, as described in 24,52. He gave all to Rebeccah, whereas he gave Laban and his family only exotic fruit and other delicacies.

Let us examine a few more details of this story. Why did Eliezer have to describe his seniority in Abraham's household to the point where he said that his master had entrusted all his belonging to him? Why did the Torah keep repeating his status as עבד, "slave?" Why did the Torah later (24,21) describe Eliezer as האיש, an appellation hardly appropriate for an עבד? Still later, the Torah speaks of Laban running towards האיש; Rebeccah tells about what האיש has said to her. When Eliezer enters the house of Bethuel and Laban he is described as האיש, whereas as soon as he sits at the table he introduces himself as Abraham's slave, עבד. This, of course, is no problem seeing that Eliezer is Abraham's slave, and the Torah has repeatedly referred to him as such. The puzzling thing is that even after he handed out all the silver and golden trinkets, he is described as עבד; why would Laban ask Rebeccah if she wanted to go עם האיש הזה, thus elevating his status at the very moment when he harbored ill will against Eliezer? Immediately afterwards, when Rebeccah and Eliezer depart, Eliezer is again described as עבד, although Rebeccah and her handmaids are reported as following האיש. Once Isaac has been sighted Rebeccah is described as addressing the עבד. How could Laban address Eliezer with the words: בוא ברוך ה' "Enter the one blesssed by the Lord," when we know that every עבד is cursed since the time Noach cursed Canaan? This was the reason why Abraham did not want Isaac to marry Eliezer's daughter. He did not want to become involved with a tribe that was accursedץ When we said earlier (page 142) that Laban's blessing had the power to eventually help Esau's descendants to switch from being cursed to becoming blessed, where did Laban get that power from? Another difficulty is the expression in 24,31 where Laban claims to have cleared the house, (of idols, according to Bereshit Rabbah 60). If that were indeed so, Laban displayed a spiritual level that is hard to credit. Whence did he attain that spiritual level? Why did Eliezer reverse the sequence of events when describing his placing the bracelets on Rebeccah before he knew who she was (compare 24,22 with 24,47)? The other problem we have to deal with is the statement in Chullin 95 we have quoted, classifying Eliezer's "test" of Rebeccah as the only such kind of test that is admissible for Jews. Tossaphot, Chullin 95 raise the question that according to a view expressed in Sanhedrin 56 it is not only Jews who are forbidden to practise ניחוש. The answer given is that Eliezer did not rely on ניחוש, and did not give the jewelry to Rebeccah until he had found out that she was from Abraham's family. According to this view we would have to disregard the Torah's first report of that event and accept the version Eliezer told in Bethuel's house. If that is so, why does the Torah seem to mislead us and create the impression that Eliezer relied exclusively on ניחוש? Besides, since Eliezer obviously accepted the word of a stranger, and presumably a minor at that, at face value, how can one claim that he did not rely primarily on ניחוש? Was there any proof that this girl would agree to marry a man she had never seen and who lived a long way from her home and family? Why then did Eliezer give Rebeccah the jewelry except that he believed in ניחוש?

Let us examine a few more details of this story. Why did Eliezer have to describe his seniority in Abraham's household to the point where he said that his master had entrusted all his belonging to him? Why did the Torah keep repeating his status as עבד, "slave?" Why did the Torah later (24,21) describe Eliezer as האיש, an appellation hardly appropriate for an עבד? Still later, the Torah speaks of Laban running towards האיש; Rebeccah tells about what האיש has said to her. When Eliezer enters the house of Bethuel and Laban he is described as האיש, whereas as soon as he sits at the table he introduces himself as Abraham's slave, עבד. This, of course, is no problem seeing that Eliezer is Abraham's slave, and the Torah has repeatedly referred to him as such. The puzzling thing is that even after he handed out all the silver and golden trinkets, he is described as עבד; why would Laban ask Rebeccah if she wanted to go עם האיש הזה, thus elevating his status at the very moment when he harbored ill will against Eliezer? Immediately afterwards, when Rebeccah and Eliezer depart, Eliezer is again described as עבד, although Rebeccah and her handmaids are reported as following האיש. Once Isaac has been sighted Rebeccah is described as addressing the עבד. How could Laban address Eliezer with the words: בוא ברוך ה' "Enter the one blesssed by the Lord," when we know that every עבד is cursed since the time Noach cursed Canaan? This was the reason why Abraham did not want Isaac to marry Eliezer's daughter. He did not want to become involved with a tribe that was accursedץ When we said earlier (page 142) that Laban's blessing had the power to eventually help Esau's descendants to switch from being cursed to becoming blessed, where did Laban get that power from? Another difficulty is the expression in 24,31 where Laban claims to have cleared the house, (of idols, according to Bereshit Rabbah 60). If that were indeed so, Laban displayed a spiritual level that is hard to credit. Whence did he attain that spiritual level? Why did Eliezer reverse the sequence of events when describing his placing the bracelets on Rebeccah before he knew who she was (compare 24,22 with 24,47)? The other problem we have to deal with is the statement in Chullin 95 we have quoted, classifying Eliezer's "test" of Rebeccah as the only such kind of test that is admissible for Jews. Tossaphot, Chullin 95 raise the question that according to a view expressed in Sanhedrin 56 it is not only Jews who are forbidden to practise ניחוש. The answer given is that Eliezer did not rely on ניחוש, and did not give the jewelry to Rebeccah until he had found out that she was from Abraham's family. According to this view we would have to disregard the Torah's first report of that event and accept the version Eliezer told in Bethuel's house. If that is so, why does the Torah seem to mislead us and create the impression that Eliezer relied exclusively on ניחוש? Besides, since Eliezer obviously accepted the word of a stranger, and presumably a minor at that, at face value, how can one claim that he did not rely primarily on ניחוש? Was there any proof that this girl would agree to marry a man she had never seen and who lived a long way from her home and family? Why then did Eliezer give Rebeccah the jewelry except that he believed in ניחוש?

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.

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.

We perceive Eliezer setting out on his mission with Mattaron hovering over him, invisibly. Whenever the Torah employs the word עבד in this narrative, the reference is to Eliezer the earthly עבד. Whenever the Torah mentions the word האיש in the narrative, the reference is to the עבד עברי של מעלה, to Mattatron. We have other examples when such an angel is referred to by the Torah as איש, and our sages have defined such an איש as מלאך, an angel. One such example is Genesis 37,15. Rashi, quoting Midrash Tanchuma, says that this was the angel Gabriel. In 24,17, we find “וירץ העבד לקראתה, followed in verse 21 by והאיש משתאה לה.” Onkelos translates this latter verse as meaning that Eliezer remained standing looking on silently. He was reflecting on whether the Heavenly input indicated that his mission was succesful or not. The word לדעת, to know, in verse 21 is a veiled reference to the tree of knowledge.

When Eliezer wondered if his mission had indeed succeeded, i.e. הצליח, this is a reference to the two sons Rebeccah would bear, i.e. both Jacob and Esau. The words אם לא, which are not really necessary, refer to Esau, who represented the unsuccessful part of Eliezer's mission. According to Pardes Rimonim Shaar Heychaley Temarim 6, the tree of knowledge of good and evil is underneath the tree of knowledge of "good.". The "good" refers to Mattatron, whereas the "evil" refers to Samael. When the Torah (Genesis 24,10) describes Eliezer as having כל טוב אדוניו בידו, "all the good of his master in his hand," this refers to the angel Mattatron who accompanied him.

As far as the angel was concerned it was clear already at this point that the mission was successful, that Rebeccah was intended by Heaven to become the wife of Isaac, and that therefore she was entitled to receive the nose-ring, bracelets etc. This is why the Torah reports that "he" (האיש) "took out" these pieces of jewelry on her hands" (24,22). The reason the Torah omits to mention "he placed," is because from Mattatron's point of view, they were as if already on her hands, although in actual fact Eliezer here on earth is not mentioned as having placed them on her hands and on her nose until after he had ascertained who the girl was. This act is reported only in 24,47.

Rashi already mentioned that the word בקע is an allusion to the weight of the שקלים that the Jewish people would later donate each year for the daily public offerings in the Tabernacle and Temple respectively, and that the expression עשרה זהב is an allusion to the Ten Commandments. These allusions are meaningful when their source is Mattatron, i.e. a heavenly messenger. When the terrestrial Eliezer prosaically told what occurred to him at the well, there is no point in the Torah including such elements.

When Eliezer related the events at the well, he did not refer to Rebeccah as נערה, but as עלמה. We find that the Torah usually spells the word נער as if it were masculine, even where the Torah clearly refers to a נערה, a girl. The former spelling is an allusion to Mattaron who is called נער as we pointed out on page 147. Pardes Rimonim explains the meaning of נער in detail in the chapter dealing with כנוים.

In 24,61 we read about Rebeccah and her maidservants: ותרכבנה על הגמלים ותלכנה אחרי האיש, ויקח העבד את רבקה וילך . "They rode on the camels and followed the man; the servant took Rebeccah and went (on his way). Clearly, the reason that we find two descriptions of Eliezer in one verse is that Mattaron the heavenly messenger was present until the mission had been concluded. The mission was not concluded until Eliezer was out of Charan on his way back. This process is indicated by the words in 24,61 ותקם רבקה ונערותיה ותלכנה אחרי האיש. Immediately after that, when Mattatron returned to Heaven, the Torah reverts to describing the man leading Rebeccah as עבד. It is possible that the word וילך, he went on his way, refers to Mattaron who returned to the Celestial Regions he had come from.

Bereshit Rabbah 59,8 describes Eliezer's features as resembling those of his master Abraham, basing itself on the words זקן ביתו, to mean that he resembled his master. The words המושל בכל אשר לו, are interpreted by that Midrash as a compliment that Eliezer held his evil urge in check. The Midrash goes on to interpret the words ויאמר אליו העבד in 24,5 by quoting Hoseah 12,8: "A trader (כנען) who uses false weights, who loves to overreach." "The trader," i.e. כנען, supposedly refers to Eliezer. Probably the Midrash, too, makes a destinction between the instances where the Torah uses the term עבד for Eliezer, and where another term such as זקן ביתו is employed. Whenever the latter term is used, Eliezer had Mattaron hovering over him.

Immediately Moses had heard all this he understood that all the exiles the Jewish people would have to suffer in the course of their history can be traced back to the original sin committed by Adam. This has been explained in the opening passage of Midrash Eichah Rabbah on Hosea 6,7: והמה כאדם עברו ברית בגדו בי, "They transgressed the covenant just like Adam, they betrayed Me." This is the reason why G–d Himself grieved over Adam and is quoted as saying איכה about his downfall (Genesis 3,9). Jeremiah simply paraphrased G–d when he commenced his famous elegy with the words איכה ישבה בדד. We can extend this allegory even further: Consider that immediately after the passage dealing with the בן סורר ומורה the Torah continues (21,22) that the body of a person found guilty of a capital offence who has been executed is to be hung on a tree. The verse is an allusion to Adam who had eaten from the tree of knowledge and thereupon experienced the death penalty. However, the Torah goes on in 22,1 that in the future the "ox of your brother who has broken down" will not remain outcast forever, that it is Israel's task to assist in the rehabilitation of Adam by keeping the Torah's commandments.