ציטירנדיקער פּירוש אויף בראשית 24:18

אשר לא תקח אשה לבני מבנות הכנעני, “that you will not take a wife for my son from among the girls who are of Canaanite origin.” Actually, Avraham should have made Yitzchok swear an oath that he would not marry a Canaanite girl. The reason Avraham did not proceed in this fashion was that he wanted to send someone to his family in Charan or thereabouts, but he wanted to make his servant swear that he would perform the task either while he, Avraham, was still alive, or if necessary, even after his death. To this end he had to make Eliezer take an oath anyway. Seeing that he made Eliezer swear there was no longer any need to make Yitzchok swear to the same effect. He knew that Yitzchok would not violate the wishes of his father in this matter. Alternatively, Avraham actually appointed Eliezer to be his executor, ordering him to see that Yitzchok would get married and restricting his choices only by excluding women of Canaanite descent. To make this point quite clear to the reader, the Torah added the words המושל בכל אשר לו, describing Eliezer as having complete power of attorney concerning the affairs of Avraham. Some commentators believe that that at the time in question Yitzchok was simply not at hand, a view supported by the Torah when it described the chance meeting of Yitzchok and Eliezer when the former just returned from the well named by Hagar באר לחי רואי, (compare both 24,18 and 16,14) According to a Midrash (Yalkut), Yitzchok returned from Gan Eden at that time where the wounds inflicted upon him by his father when he had been lying bound on the altar had been healed.

From here … is solicitous of the [Israelites’] property. You might ask: From where did Rashi derive this? Perhaps Hashem was answering their request when they asked why they and their livestock should die there, and Hashem answered, “Give drink to the community and their livestock.” The answer is that the term השקית (lit. "you will give water") refers to animals, as it is written in Parshas Chaye Sarah (Bereishis 24:14) “וגם גמליך אשקה” ["And I will also water your camels"]. Thus the Torah should have said “וישתו העדה” ["Let the community drink"] as it writes shortly (v. 11) “ותשת העדה” ["And the community drank"] because the term שתייה ["drinking"] refers to people, as it is also written “שתה אדוני” ["Let my master drink"] (Bereishis 24:18). However, since Scripture modifies its wording and writes והשקית ["And give drink"] it is certainly because “[Hashem] is solicitous of the Israelites’ property.” (Mahari) Also one may answer that Rashi is answering the question: Why is it necessary for the Torah to state “And their livestock”? For in Parshas Beshalach (Shemos 17:3) when Hashem answered Moshe’s request for water, He answered only that the people would drink, and the answer was despite Yisroel having said “To kill me and my children and my livestock [through thirst].” If so, why does it state, “And their livestock”? Rather it was because “[Hashem] is solicitous…” (Kitzur Mizrochi) Hashem said בעירם ["their livestock"] with a mem. Thus we learn that He is solicitous of them because they are the Israelites’ livestock, and not merely because they are animals. For if not so, it should have said “Give drink to the community and the animals”! This answer is also apparent from Divrei Dovid.