We begin this chapter with Yaakov still fearful of the possibility of attack from the surrounding peoples as a result of the actions of Shimon and Levi.
 
35:1 And Elohim (God the Judge) said to Ya’akov (Follows after the heel), “Arise, go up to Beit-El (House of God, the Judge), and settle there; and make there a Mizbe’ach (altar of blood sacrifice) to El (God, Judge) Who appeared to you when you were fleeing from the face of Esav (Hairy) achicha (your brother).”
 
Approximately 22 years earlier Yaakov had vowed that the place he had dreamed of while in Beiyt El would be none other than the House of God. At that time he had set up a pillar of remembrance commemorating his meeting with God. Yaakov’s intention was to return to his father’s house and although he had settled for a short time outside the city of Shechem, he is now being reminded by God of the vow he had made following his encounter with God at Beiyt El.

“And Ya’akov vowed a neder (vow), saying, If Elohim will be with me, and will be shmaraniy (Guardian) over me in this derech (way, journey) that I go, and will give me lechem to eat, and beged (clothes) to put on, So that I return to beiyt avi (House of my father) in shalom; then shall Hashem be for me Elohim (my God). And this even (stone), which I have set for a matzevah (pillar), shall be Beiyt Elohim (House of God): and of all that You shall give me I will surely give the aser (tenth) to You.” –Genesis 28:20-22

We note that even though Yaakov is heading south, he is none the less going up (geographically speaking), making Aliyah. This is an allusion to approaching the Mountain of the Lord.
 
It is Elohim Who meets with Yaakov here. God instructs Yaakov to go up to Beiyt El and to build a sacrificial altar (mizbeach). Elohim speaks in the third person saying, “Make an altar to El Who appeared to you”. This indicates one of two things, either Elohim denotes the Malakh HaShem (Messenger of God/Yeshua) Who is speaking of the unity of God, thus El; or, the speaker Elohim is the unified God-head speaking of El (Yeshua). It is interesting to note that Gur Aryeh, referencing Exodus 34:6, says that in the present text the Name of God El conveys a boundless degree of mercy. Thus Elohim (Judge) and El (Mercy). In any case, the text conveys a sense of the complex unity of God, Who manifests to humanity in a number of ways.
 
God reminds Yaakov that his first encounter at Beiyt El took place in the days when he was fleeing Esav. It seems that God is helping Yaakov to reconnect with his calling, and to make a sober assessment of his present situation. He is no longer fleeing Esav, he is returning in freedom and is experiencing the fullness of God’s provision and protection for him. Yaakov has been in danger of returning to fear and uncertainty, being concerned about the possible repercussions of his sons’ actions against Shechem. Perhaps God is saying, “Remember that I was with you then, and I am with you now.” 
 
2 Then Ya’akov said unto his Beito (Household) and to all that were with him, “Put away the elohei hanekhar (gods foreign) that are among you, vhitaharu (and be pure), and change your simloteiychem (garments); 3 And let us arise, v’na’aleh (and go up) to Beit-El; and I will build there a Mizbe’ach (altar of blood sacrifice) unto El (God, Judge) Who answered me in b’yom tzaroti (in the day of my trouble/distress), and was with me in the derech (way) in which I went.
 
 
Yaakov’s instructions to his household can be associated with the preparations of Israel as she approached Mount Sinai (Exodus 19:14), the Torah’s instructions regarding preparation for ritual service (Num. 19:7-8), and with a repentant and renewed commitment to the One true God (Joshua 24:14). What is clear is that Yaakov is taking the Holiness of God very seriously.
 
We last heard of household or foreign gods in the account of Rachel’s stealing of her father’s household gods. It is no coincidence that this recollection is inspired by the present text. The curse associated with the stealing of the idols comes to bear soon after these events. This instruction of Yaakov may well have been an opportunity for Rachel to come clean regarding the hidden gods of her father, however, given her premature death, it is possible that she was not among those who gave up their idols to Yaakov for burial. As far as we know she had never told Yaakov of the household idols. She had probably taken them believing (according to ancient tribal cultural standards) that the possession of them entitled her to her father’s holdings at the time of his death. We should also remember that “an undeserved curse cannot land” (Proverbs 26:2), and that Rachel qualifies as deserving of the curse pronounced unwittingly by Yaakov.
 
The instruction to change garments may well have to do with uncleanness associated to touching the dead (of Shechem) and possibly in regard to the clothing having touched idolatrous loot taken from Shechem.
 
4 And they gave to Ya’akov kol elohei hanekhar (all gods foreign) which were b’yadam (in their hands), and all their nezamiym (rings) which were in their ozneihem (ears); and Ya’akov buried them under the elah (terebinth) which was at Shechem (back).
 
The foreign deities are self-explanatory, however, for the modern reader the allusion to rings is difficult. These rings of the ear are associated with slavery (Exodus 12:6) or, as in this case, subservience. These rings indicate subservience to foreign gods and may well have been most prolific among the captives of Shechem who had now joined Yaakov’s retinue.
 
Some have asked why these idols and earrings were not melted down for use. The reality is that most often, when items are made from melted jewellery, idolatry soon follows (Golden Calf [Exodus 32], Gideon’s Ephod [Judges 8:25-27] etc.).
 
Why were these items buried rather than simply destroyed and thrown away? The act of burying them has all the symbolism of death and shows these gods to be dead, incapable of anything. Therefore, they’re buried, not gods (Psalm 135:15-17).
 
5 And they journeyed; and the chittat Elohim (terror of God, Judge) was upon the cities that were around them, and they did not pursue after the Bnei Ya’akov (children of Jacob). 6 So Ya’akov came to Luzah (Almond tree), which is in Eretz Kena’an (Land of lowland) that is, Beit-El (House of God, Judge) he and kol ha’am (all the people) that were with him.
 
While one could make the presumption that the terror was due to the slaughter that had taken place at Shechem, this would be a mistaken conclusion. Yaakov was clearly concerned that the surrounding peoples outnumbered his household and that the actions of his sons’ at Shechem would only exacerbate their situation. Additionally the text states that the terror is of God. This means that it was a supernatural terror which had been imparted by God in order to protect Yaakov according to His promises (Genesis 28:10-15), made in the very place that Yaakov was now commanded to approach.
 
7 And he built there a Mizbe’ach (altar of blood sacrifice), and called l’makom (the place) El Beit-El (God, Judge of the House of God, Judge); because there Ha-Elohim (The God, Judge) appeared to him, when he fled from the face of achiv (his brother).
 
The doubling of words indicates affirmation and firm resolve. Here the doubling of the Name El upon the place of Beiyt El establishes it as a sacred land mark for proclaiming the God of gods and His intrinsic link to Yaakov/Yisrael. God the Judge will Judge, God Who is merciful will show boundless mercy. All this is stated in reference to Ha-Elohim (The God), and is a constant reminder to Israel of the present help of God in times of trouble.
 
8 But Devorah (Bee) meineket Rivkah (nursemaid of Rebecca: captivating) died, and she was buried under an alon (oak) below Beit-El (House of God, Judge); and was called sh’mo (by the name) Alon Bachut (Oak of weeping).
 
The Midrash says that this account, which deals with the death of Devorah the maid servant, none the less infers the death of Rivkah (Rebecca).
 
The Torah does not mention Rivkah’s death explicitly. This is explained by the Sages in various ways, none of which are convincing propositions. Suffice to say, for whatever reason Rivkah’s death is not recorded, though she is venerated and appreciated as a godly Matriarch of the Jewish people.
 
9 And Elohim appeared unto Ya’akov again, when he returned from Padan Aram (field of exaltation), and made a bracha (blessing) upon him.
 
God appears to Yaakov again in the sense that this is the second time God has come to Yaakov since his return to the Holy Land.
 
Rashi suggests that Elohim blessed Yaakov following news of Rivkah’s death.
 
10 And Elohim said to him, Shimcha (your name) is Ya’akov (Follows after the heel); no longer will shimcha (your name) be called Ya’akov (your name), but Yisra-el (Overcome in God) shall be shimecha (your name); and He called sh’mo (his name) Yisra-el.
 
The name Yaakov is not done away with, to the contrary, HaShem says, “Your name is Yaakov”. The second statement, “No longer will your name be called Yaakov” refers to the combined people of Yisrael. Thus we don’t call the tribes of Israel Yaakov. Alternatively, in mundane matters his name is Yaakov, however, with regard to the sacred purposes of God, he will be called Yisrael.
 
Unlike Avraham, whose name is changed and his former name no longer used, Scripture testifies to the ongoing use of the name Yaakov. Where Avraham represents Trust, being the Father of Trust (Faith), Yaakov represents the struggling seeker and Yisrael the overcomer. The Gospel message of sin and redemption is perpetually represented in the life of Yaakov, who, in God, becomes Yisrael.
 
11 And Elohim (God, Judge) said to him, “I am El Shaddai (God Almighty, all sufficient protector); be fruitful and multiply; a Goy (nation) and a Kehal Goyim (community of nations) shall be from you, and Melechim (kings) shall come out of your loins;
 
The Name El (unlimited mercy) is joined here with the title Shaddai which comes from the root dai, meaning sufficient, enough. Thus God is sufficient, enough. The fear of God means an end to fear.
 
12 And Ha-aretz (The Land) which I gave Avraham (Father of many peoples) and Yitzchak (He laughs), to you I will give it, and to your zera (seed) after you will I give Ha-aretz (The Land).
 
This affirmation of the covenant promise for the Land of Yisrael reiterates the covenant made with Avraham, one that was reliant on God alone. It is then placed upon Yitzchak, Yaakov and Yaakov’s descendants. Thus the covenant blessing for the Land is not reliant on the actions of the children of Israel but upon the God of Israel.
 
13 And Elohim ascended from him b’makom (in the place) where He talked with him.
 
This verse infers that Elohim was present in some manifest form. Perhaps even humanoid. Possibly as a Malakh (Angelic messenger), even Yeshua (God with us).
 
This phrasing also denotes the role of Yaakov as the one from whom the ladder of Genesis 28 will come forth. In other words, “Yeshua (Salvation) comes from the Jews”.
 
14 And Ya’akov set up a matzevah (pillar, monument) in b’makom (in the place) where He talked with him, even a matzevat even (pillar of stone); and he poured a nesech (drink offering) upon it, and he poured shamen (oil) upon it. 15 And Ya’akov called the shem (name) of ha-makom (the place) where Elohim spoke with him, Beit- El (House of God, Judge).
 
This is now the second pillar Yaakov has set up at Beiyt El. Why does he set up a second pillar? Most likely it is to commemorate his second encounter, however, it’s possible that the former pillar had been removed by the inhabitants of the land.
 
Yaakov pours out two offerings, first a drink offering, possibly water, and second an offering of oil. Both symbols are associated with the worship of HaShem. The former being a means of cleansing and the latter a symbol of the Holy Spirit and fuel for the light of the Menorah which represents the present glory of Hashem manifest in the Holy place.
 
This is now the third time Yaakov has named Beiyt El (Gen. 28:18-19; 35:7). Thus the completion and establishment of this sacred place and the past, present and future redemption it represents.
 
16 And they journeyed from Beit-El; and there was still a space of ha’aretz (the land) to get to Ephratah (Place of fruitfulness); and Rachel (Ewe) travailed, and she had hard labour. 17 And it came to pass, when she was in hard labour, that the meyaledet (midwife) said to her, “Fear not; you shall have this ben (son) also. 18 And it came to pass, as her nefesh (core being) was in departing, (for she died) that she called sh’mo (his name) Ben-Oni (Son of Affliction); but aviv (his father) called him Binyamin (Son of my right).
 
The birth of Benyamin completes the tribes of Israel in the land that they will inherit. His two names, “Son of my affliction” and “Son of my right (strength)” once again reveal the Gospel journey from affliction to strength. His names are a prophetic statement concerning the captivity and freedom of Yisrael. He is the suffering of her captivity and the strength of her freedom.
 
Rachel is not cursing her son by naming him this way. She is simply making an observation from the position of her experience. Nor is Yaakov usurping the name Rachel has given their son, to the contrary, he is adding to it, illuminating it. Rambam observes that Yaakov simply gave the homonym Oni its alternate translation, strength.
 
 
19 And Rachel died, and was buried on the derech (way) to Ephratah (Place of fruitfulness), which is Beit-Lechem (House of bread). 20 And Ya’akov set up a matzevah (pillar) upon her kever (grave, tomb); that is matzevet kevurat (Pillar of the grave) of Rachel to this day.
 
1 Samuel 10:2 says that the tomb of Rachel is in the territory of Benyamin. Jeremiah 31:15 records a prophecy of Rachel weeping in Ramah, a Benjaminite city (Joshua 18:21-28). However, Beit-Lechem would become a significant town in the time of David and is therefore used here as a reference point. We note that a pillar or large stone placed over the grave may be the origin of the Jewish practice of placing stones on top of graves in remembrance of a loved one. The placing of stones atop modern Jewish graves also reminds the modern Jew that Biblical Jewish tradition saw Jews interred above ground, covered by rocks or in tombs. Biblically speaking Jews were not buried beneath the ground. This also makes clear the distinction between Kever (an above ground grave) and the spiritual holding place Sheol (a below ground spiritual location, not a grave).
 
21 And Yisra-el journeyed, and pitched his ohel (tent) beyond Migdal-Eder (tower of the flock). 22 And it came to pass, when Yisra-el dwelt in that land, that Reuven (behold a son) went and lay with Bilhah (troubled) pilegesh aviv (paramour of his father) and Yisra-el heard it. Now the Bnei Ya’akov (Children of Jacob) were Sheneym Asar (Twelve); 23 The Bnei Leah (Children of Leah): Reuven (Behold a son) bechor (firstborn of) Ya’akov, and Shimon (heard), and Levi (joined to), and Yehudah (Praise), and Yissakhar (exalted wages), and Zevulun (honoured, exalted); 24 The Bnei Rachel (Children of Rachel): Yosef (HaShem has added), and Binyamin (Son of my right/strength); 25 And the Bnei Bilhah (Children of Bilhah) shifchat Rachel (maid servant of Rachel): Dan (Judge) and Naphtali (wrestling); 26 And the Bnei Zilpah (Children of Zilpah) shifchat Leah (maid servant of Leah): Gad (army), and Asher (happy); these are the Bnei Ya’akov (Children of Jacob), which were born to him in Padan Aram (Field of exaltation).
 
Reuven’s act of betrayal is not only an act of abominable sexual sin, it is also a statement of Rebellion (2 Sam. 16:20-22; 1 Kings 2:13-25), not only against his father but also against Yisrael. As a result of his sin Reuven loses the privileges of the firstborn (Gen. 49:4). His birth-right is later transferred to Joseph (1 Chronicles 5:1).
 
Although Yisrael hears of what Reuven has done he does not react. The sages suggest that after Rachel’s death Yaakov had set up home in the tent of Bilhah. As a result, Reuven, seeking to defend his mother Leah’s honour, defiled Bilhah. Regardless of Reuven’s reasons, his sin was grievous and the consequences far reaching.
 
The text of verse 21 uses the name Yisrael rather than Yaakov. This conveys the idea that Reuven has sinned, not only against his father Yisrael but also against the now completed tribes of Yisrael.
 
27 And Ya’akov came unto Yitzchak Aviv (his father) at Mamre (strength), unto Kiriat Ha-arba (City of Four), which is Chevron (company, friends), where Avraham and Yitzchak sojourned. 28 And the days of Yitzchak were me’at shanah u’shemonim shanah (180 years). 29 And Yitzchak gave up his spirit, and died, and was gathered unto his people, being zaken (old) and full of yamim (days); and his banim (sons) Esav and Ya’akov interred him.
 
Yaakov has come in full circle. He had left his father in fear for his life and has returned to the land under the weight of grief. He has heard of the death of Rivkah his mother (she is not present with Yitzchak upon his return) and recently watched his beloved wife Rachel die in child birth (based on rabbinical tradition she was probably between 35 and 45 years of age).
 
Yitzchak will live another twenty one years in Chevron before he passes away full of days (a Hebrew idiom reserved for the righteous).
 
Yitzchak is “gathered to his people”.  A phrase that denotes the afterlife and the latter teaching regarding the Bosom of Avraham. From ancient days Jews have understood sheol as a holding place for those who have passed from this world. A place divided into two sections, the righteous held in the Bosom of Avraham and the wicked in Gehinnom.
 
Twenty one years after Yaakov arrives back at Chevron, Esav journeys north-west to help Yaakov inter their father.
 
Rashi notes that in recording Yitzchak’s death here the Torah doesn’t follow chronological order because Joseph was sold into slavery twelve years before the death of Yitzchak.
 
© Yaakov Brown 2017

Introduction:
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Genesis 24 continues the Torah portion Chaiyei Sarah (Life of Sarah) and shows us how the spiritual vistas created by a righteous person’s life can reach beyond the temporary existence of the present world into the lives of the generations that follow. The household (beit) of Milcah (22:20-23; 24:28) and the tent (o’helah) of Sarah are symbolic elements of this narrative that convey the ongoing impact of the comforting presence of Israel’s matriarchs and in Yitzchak’s life, the poignant reminder of his mother’s comfort. Thus we recall the well-known Hebrew phrase, “L’dor v’dor” (Unto generation and generation).

The life of Sarah was a life of comfort (nachum) that seeded comfort for the generations to come. The last line of chapter 24 reads, “Yitzchak was comforted after his mother”, meaning that the gift of Rivkah as a wife and companion brought comfort to Yitzchak, thus continuing the godly comfort given to him by his mother Sarah, who had now passed into Gan Eden (Paradise).

Genesis 24 is the longest chapter according to the division and numbering of the Torah, however, this has little relevance in understanding a book that is neither divided or vowel marked in its original state. The books of the Torah are intended to be understood as a whole, each element revealing the sum and the sum filling the individual elements.
This story of the acquiring of a wife for Yitzchak illuminates a number of spiritual examples for the faithful follower of Messiah. The trust of Avraham is once again revealed in his certainty of God’s provision, the faithful obedience and perseverance of the chief servant of Avraham’s household (Probably Eli-etzer) is a shining example to those who follow after good teachers’ and the selfless love of Rivkah births comfort and brings hope into the grieving Yitzchak’s life.
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This narrative functions as a hope filled farewell for Avraham, who passes away seven verses into the next chapter. God is offering physical proof of the promises yet to be fulfilled, giving Avraham a heart full of hope as he enters into Gan Eden (Paradise) to await the Olam Haba (World to come).

Gen 24:1 And Avraham (Father of many nations) became old, entering into years; and HaShem (YHVH: Mercy) blessed Avraham in all things.
 
The Rambam notes that God had given (ba’col) Avraham all things: riches, possessions, honour, longevity, and children, and that the one thing he lacked was to see his son Yitzchak married and having children to perpetuate the promise.
 
However, it’s more important to note that, ba’col (In the-everything) reveals something far greater than physical wealth and the perpetuation of progeny. The greater reality is that God was a blessing to Avraham by being present in all areas of his life, journeying with him in all things (ba’col), through the good times and the bad. Therefore, we understand that, “HaShem blessed Avraham and was present with him in all things”.
 
Gen 24:2 And Avraham said to his servant, the eldest of his house, who ruled over all that he had: “Put, I plead with you, your hand under my thigh.”
 
While it’s true to say that the servant mentioned in this chapter is never named, there is no reason to doubt the rabbinical view that this servant is the same as the one who Avraham spoke of as being the inheritor of his household, prior to the birth of Yitzchak. Eli-etzer is the only member of Avraham’s household previously named, who fits this description (Genesis 15:2-4).
 
“Avraham said to Eli-etzer his servant, the senior of his house, who had rule over all his property, ‘Put now your hand upon the section of my circumcision.” –Targum Yonatan
 
“Put now your hand under the thigh of my covenant” –Targum Yerushalayim
 
The phrase, “Put…your hand under my thigh” is a euphemism for the male organ and is thus inviting an oath made on the reproductive hopes of the male concerned. It is a sacred and intimate oath between the two men but is in no way a sexual act. Great trust and intimacy is invoked here, it should not be desecrated by immoral sexual innuendo.
 
The Targums and the rabbis generally agree that the positioning of the oath hand reflects the importance of the covenant of circumcision, and adds to the severity of the oath regarding the line from which the bride of Yitzchak must come.
 
The parallel passage in Genesis 47:29 may infer that the present passage is a death-bed prequel to this story, and that Avraham may have already passed away prior to Yitzchak’s marriage.
 
We should also observe the graciousness of Eli-etzer (My God helps), who had once been in line to inherit Avraham’s wealth and household. He is clearly a man of great integrity and humility who reflects his master’s spirituality back to him.
 
Gen 24:3 “And swear sevenfold by HaShem (YHVH: Mercy), the God (Elohiym) of the heavens and the God (Elohiym) of the earth, that you will not take a wife for my son of the daughters of the C’naaniy (Canaanites), among whom I dwell.” Gen 24:4 “But you will go to my country (khaldee), and to my kindred (Charan), and take a wife for my son, even for Yitzchak (Isaac: He laughs).”
 
It seems that Avraham believed he might die before seeing his son married to a suitable woman. Therefore, he wanted assurance from his most trusted servant, that every effort would be made to find Yitzchak a bride from Avraham’s family. It’s clear from the following verses that Avraham trusted that God would provide for Eli-etzer’s oath. Thus Avraham places his trust in God’s provision over and above his own ability to bring about God’s promise.
 
The Hebrew, “Ash’biyacha” translated “swear” comes from the root, “sheva” (seven, oath etc.)
 
Avraham’s rejection of the Canaanites was not based on their idol worship because his own family in Charan were idol worshippers. Ultimately, Avraham seems to have understood election as being the guiding principle for his future family line. God chose those to whom He would give the promise so that no one could boast that they had earned the promise of their own fruition. Thus we read elsewhere, “I loved (Chose) Jacob and I hated (rejected) Esau” (Malachi 1:2-3).
 
Gen 24:5 And the servant said to him: “What if the woman is unwilling to walk with me to this land; should I take your son back to the land you came from?” Gen 24:6 And Avraham said to him: “Guard your way lest you turn back and return my son to there. Gen 24:7 “HaShem (YHVH: Mercy), God (Elohim: Judge) of the heavens, who took me from my father's house (Charan: to burn, mountaineer), and from the land of my birth (Khaldee), and Who spoke to me, and Who swore to me, saying: ‘Unto your seed will I give this land’; He will send His angel before you, and you will take a wife for my son from there.”
 
The servants question shows that he is taking this oath very seriously. He is concerned that circumstances may prevent him from completing this task. However, Avraham warns him not to compromise the position of his son Yitzchak over the Promised Land. Then he encourages Eli-etzer with a recitation of God’s promise and the assurance that the Malakh Ha-Adonai (Messenger of YHVH) will go before him.
 
Gen 24:8 “And if the woman is not willing to follow you, then you will be free from this my oath; only you will not take my son back there.” Gen 24:9 And the servant put his hand under the thigh of Avraham his master, and swore to him concerning this matter.
 
Many foolishly claim that the Torah is a book of law, devoid of true freedom. This is utter nonsense, as shown by the present text. Yes the Torah contains instruction and illuminates consequence but it is also full of the freedom of God’s Mashiyach. Avraham releases Eli-etzer from all impossible obligation and sets him free from anxious thought. As it is with all who would follow God through Yeshua His Son, Eli-etzer is simply asked to do what he is capable of doing and to trust that God has already purposed the outcome.
 
If only the spiritual fathers of the modern believing community would teach their disciples to rest in God’s provision and act according to the ability they’ve been given rather than to continually seek to perfect that which has already been chosen for destruction.
 
Eli-etzer having carefully weighed the commitment he was being asked to make, now acts in accordance with Avraham’s request, affirming his heart decision with a physical act of obedience. This is yet another example of Godly discipleship.
 
Gen 24:10 And the servant took ten camels, of the camels of his master, and walked forth with all the goodness of his master in his hand; and he arose, and went to Aram-naharaim (High land of the two rivers: Euphrates & Tigris), to the city of Nachor (snort: Charan).
 
He took ten camels, a Hebrew number of completion and fulfilment. Eli-etzer went forth with the knowledge that his burden would be carried by the completed purpose of God.
 
The Hebrew reads, “v’col tov adonayu” (with all good of his master). This can be understood in so many ways. Rashi suggests that it is a reference to the fact that Avraham had written over all his worldly possessions to Yitzchak and had given the deed to Eli-etzer to take to his family in Charan as evidence of the wealth that the bride of Yitzchak would enter into. However, it seems equally plausible that the text means to convey the fact that Eli-etzer was carrying the trust and hope of Avraham with him, for surely the greatest good that Avraham had to offer was the goodness of the Faithful God of all things and a response of trust. Thus the words, “and walked forth with all the goodness of his master in his hand” says that Eli-etzer carried the goodness of Avraham’s faith which he intended to act upon (hand is a symbol of strength and action).
 
Gen 24:11 And he made the camels to kneel down outside the city (Charan) by the spring of water at the time of evening, the time that women go out to draw water.
Gen 24:12 And he said: “HaShem (YHVH: Mercy), the God (Elohiym) of my master Avraham, send me, I plead with You, to happen to me now, the kindness (Chesed) you will show to my master Avraham.”
 
It is possible that Eli-etzer called on the God of his master because he was yet to have a personal encounter with YHVH. However, I believe that what is intended here is a statement of covenant promise rather than a blind call to an unknown God. Eli-etzer is acknowledging the fact that God has placed His name on Avraham and his descendants and that Eli-etzer has trusted in the God of Avraham. Thus what follows is a relational interaction between God and a faithful disciple of God’s chosen one. A servant of the servant, who is in fact a brother of Avraham in faith.
 
Gen 24:13 “Behold, I stand at the eye of the waters; and the daughters of the men of the city are coming out to draw water.”
 
It may be that Eli-etzer wanted to observe the true character of the women outside of the home environment. He seems to have been seeking a woman of humility, after all, drawing water was the job of the servants and younger, less prestigious members of the household.
 
Gen 24:14 “So let it come to pass, that the young woman (Ha-na’ar) to whom I shall say: ‘Let down your water pitcher, I ask you, that I may drink’; and if she says: ‘Drink, and I will give your camels drink also’; let the same be she that You have appointed for Your servant, even for Yitzchak (Isaac); and by this shall I know that You have shown kindness to my master.”
 
Some may misunderstand this as reliance on circumstance or the interpreting of omens, however, Eli-etzer first affirms his belief that God has already chosen the woman Yitzchak is to marry and then proposes a test of character that will prove the young woman’s true nature and inner beauty. Thus it is a sign that reveals kindness and charity that he is looking for rather than a circumstantial sign or an omen.
 
Gen 24:15 And it came to pass, before he had finished speaking, that, behold, Rivkah (tightly bound) came out, the daughter of Bet’uel (House/destruction of God) the son of Milcah (Queen), the wife of Nachor (Snorting), Avraham's brother, with her pitcher upon her shoulder.
 
“And it shall come to pass that, before they call, I will answer, and while they are yet speaking, I will hear.” –Yishaiyahu (Isaiah) 65:24
 
Yitzchak, who had been bound, would receive a wife who would bind herself to him in love and comfort.
 
Bet’uel’s father was Avraham’s brother and his mother was both a niece to Avraham and a sister to Sarah.
Gen 24:16 And the young woman (ha-na’ar) was good to look upon, a be’tulah (virgin), no man had known (had sexual intercourse with) her; and she went down to the eye, and filled her pitcher, and came up.
 
Because Rivkah is to be the mother of Yaakov (Israel), her virginity must be firmly established. Thus the Hebrew be’tulah, which can in itself be translated as virgin, is affirmed by the phrase, “no man had known her”, a euphemism for sexual intercourse.
 
The fact that Rivkah herself had come to the well to collect water infers that she was either reasonably young or that she had a humble disposition, or both.
 
Gen 24:17 And the servant ran to meet her, and said: “Give me to drink, I ask you, a little water from your pitcher.” Gen 24:18 And she said: “Drink, adoni (my lord)”; and she hastened, and let down her pitcher from her hand, and gave him drink.
 
It seems that Eli-etzer had already decided that Rivkah was the woman who stood out from the others as being chosen of God, or else why did he run to her? Rivkah did more than draw the water and set the pitcher down for Eli-etzer to drink from, she took from the water and gave it to him to drink.
 
Gen 24:19 And when she had done giving him drink, she said: “I will draw for your camels also, until they have done drinking.” Gen 24:20 And she hastened, and emptied her pitcher into the trough, and ran again to the well to draw, and drew for all his camels.
 
Camels are said to drink approximately 530 litres of water in their first drink. The fact that Rivkah, knowing the strenuous work that would be involved, none the less undertook this task for a perfect stranger, is evidence of her noble character. If the Ayshet Chayil (Woman of honour) had been written at this time, perhaps Eli-etzer would have begun to chant it under his breath in joyous anticipation.
 
Gen 24:21 And the man watched her intently; holding his peace, to know whether HaShem (YHVH: Mercy) had made his journey prosperous or not.
 
Eli-etzer was awaiting the confirmation of the family and the agreement of the bride to be. This is why the text says, “to know whether HaShem had made his journey prosperous or not”.
 
Courtesy dictated that Eli-etzer should intervene and help Rivkah with the task, however, Eli-etzer waited and watched, seeking the approval of God rather than men.
 
Gen 24:22 And it came to pass, as the camels had done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold;
 
It seems clear that Eli-etzer had already decided that Rivkah was the woman God had chosen for Yitzchak. These gifts were a token which inferred a coming offer of betrothal.
 
Rashi sees the gifts as representing: the half shekel offering that every Jew would one day give annually for the Sanctuary of God, the two bracelets for the two tablets of the instruction of God and the ten shekels as the Ten Commandments.
 
Gen 24:23 and said: “Whose daughter are you? Tell me, I ask you. Is there room in your father's house for us to lodge in?”
 
It’s interesting to note that before Rivkah can answer his first question he had already asked a second. He is obviously already concluded her election of God. Eli-etzer had travelled with a retinue as was the custom of the time. Thus lodging would be needed for the entire company traveling with him.
 
Gen 24:24 And she said unto him: “I am the daughter of Bet’uel the son of Milcah, whom she bore to Nachor.” Gen 24:25 She also said to him: “We have both straw and provision enough, and room to lodge in.”
 
“I am the daughter of the house of God, the son of the queen, whom she bore to a fierce one”
 
Rivkah continues to give both that which is asked for and more.
 
Gen 24:26 And the man bowed his head, and prostrated himself before HaShem (YHVH: Mercy). Gen 24:27 And he said: “Blessed be HaShem (YHVH: Mercy), the God (Ha-Elohiym) of my master Avraham, who has not forsaken His mercy (chasdo) and His truth toward my master; as for me, HaShem (YHVH: Mercy) has led me in the way to the house of my master's brothers (relatives).”
 
We see here that Eli-etzer was intimately acquainted with YHVH, and called upon the holy personal name of Mercy, worshipping HaShem. He names God “Mercy” and “The Judge”, and attaches His Name once more to the chosen line of Avraham.
 
Eli-etzer acknowledges God’s faithfulness to Avraham and to his own journey of faith. The phrasing, “has led me in the way to the house of my master's brothers (relatives).” Can be understood both as an allusion to the physical direction and destination and to the idea that Avraham’s family share a lineage of Godly discipleship.
 
Gen 24:28 And the young woman ran, and announced to the house (beit) of her mother these words. Gen 24:29 And Rivkah (tightly bound) had a brother, and his name was Laban (White); and Laban ran out to the man, to the eye. Gen 24:30 And it came to pass, when he saw the ring, and the bracelets upon his sister's hands, and when he heard the words of Rivkah his sister, saying: “This is what the man said to me,” that he came to the man; and, behold, he stood by the camels at the eye. Gen 24:31 And he said: “Come in, you blessed of HaShem (YHVH: Mercy); why are you standing outside? For I have cleared the house, and made room for the camels.”
 
Rivkah runs to her mother’s house (beit) meaning her mother’s side of the family. Later in the text Yitzchak takes Rivkah into his mother’s tent (o’helah) which indicates her personal lodging.
 
Like Eli-etzer, Rivkah runs when she senses God at work.
 
On hearing about Rivkah’s encounter Laban also runs to meet Eli-etzer at the well. However, it remains to be seen whether he runs in order to show favour or with a darker motivation for wealth (Rashi) based on the gifts Rivkah has already received. His dealings with Jacob later in Genesis would seem to suggest the latter.
 
It’s interesting to note that it is Laban the brother of Rivkah who goes out to meet Eli-etzer rather than Be’tuel, Rivkah’s father.
 
Gen 24:32 And the man came into the house, and he ungirded the camels; and he gave straw and provision for the camels, and water to wash his feet and the feet of the men that were with him.
 
Rashi, quoting the Midrash, records that Avraham’s camels were always muzzled when away from home so as not to eat the provender of another man’s animals.
 
Gen 24:33 And there was set food before him to eat; but he said: “I will not eat, until I have explained my errand.” And he said: “Speak on.”
 
Like so many other righteous men Eli-etzer will not receive comfort for himself until he has found comfort for his master and his master’s son. He will not rest until his oath is fulfilled.
 
Gen 24:34 And he said: “I am Avraham's servant. Gen 24:35 And HaShem (YHVH: Mercy) has blessed my master greatly; and he is become great; and He has given him flocks and herds, and silver and gold, and men-servants and maid-servants, and camels and donkeys.” Gen 24:36 “And Sarah my master's wife bore a son to my master when she was old; and to him has he given all that he has.”
 
Eli-etzer first identifies himself as the servant of Avraham, who is both known to be a man whom God has blessed and a blood relative of Laban. In order to be secure in our purpose as children of God we must accept our identity in Him.
 
Beginning with Avraham’s experiences of God’s provision, Eli-etzer recounts the events leading up to this moment in order to show how God has orchestrated this meeting and chosen Rivkah as a wife for Yitzchak.
 
Gen 24:37 “And my master made me swear, saying: ‘You shall not take a wife for my son of the daughters of the C’naani (Canaanites), in whose land I dwell.’
 
Eli-etzer refers to the oath so as to make clear that in spite of the many women in the land where Avraham and Yitzchak dwell, it is a woman from Avraham’s own blood that the Lord seeks for Yitzchak.
 
Gen 24:38 ‘But you shall go to my father's house (beit), and to my kindred, and take a wife for my son.’” Gen 24:39 “And I said to my master: ‘What if the woman will not walk with me?’”
 
As in the case of Yitzchak’s walking in agreement with Avraham, the woman who is to marry Yitzchak must be in agreement with the betrothal and accept her role of her own fruition.
  
Gen 24:40 “And he said to me: ‘HaShem (YHVH: Mercy), before Whom I walk, will send His angel with you, and prosper your way; and you shall take a wife for my son of my kindred, and of my father's house; Gen 24:41 then shall you be free from my oath, when you come to my kindred; and if they give her not to you, you will be free from my oath.’” Gen 24:42 “And I came this day to the eye, and said: ‘HaShem (YHVH: Mercy), the God (Ha-Elohiym) of my master Avraham, if now You do prosper my way which I go: Gen 24:43 behold, as I stand by the eye of water; let it come to pass, that the Almah (virgin) that comes forth to draw, to whom I shall say: “Give me, I ask you, a little water from your pitcher to drink”;
 
In verse 16 Eli-etzer used the word, “na’ara” meaning, “Maiden” whereas here he uses the more specific word, “almah” which denotes a young woman in the prime of her youth and can infer virginity, making it a testimony to the young lady’s pure character.
 
Gen 24:44 and she shall say to me: “Both drink you, and I will also draw for your camels”; let the same be the woman whom HaShem (YHVH: Mercy) has appointed for my master's son.’” Gen 24:45 “And before I had done speaking in my lev (core being, heart, inner person) behold, Rivkah came forth with her pitcher on her shoulder; and she went down to the eye, and drew. And I said to her: ‘Let me drink, I ask you.’ Gen 24:46 And she made haste, and let down her pitcher from her shoulder, and said: ‘Drink, and I will give your camels drink also.’ So I drank, and she made the camels drink also.” Gen 24:47 “And I asked her, and said: ‘Whose daughter are you?’ And she said: ‘The daughter of Bet’uel, Nachor's son, whom Milcah bore to him. And I put the ring in her nose, and the bracelets on her hands. Gen 24:48 And I bowed my head, and prostrated myself before HaShem (YHVH: Mercy), and blessed HaShem (YHVH: Mercy), the God (Ha-Elohiym) of my master Avraham, who had led me in the right way to take my master's brother's daughter for his son.”
 
Eli-etzer concludes his account the way he began it, acknowledging the divine guidance and selection of HaShem as the primary reason for the proposed union. His hearers could be left in no doubt as to Whom both Avraham and Eli-etzer relied on for the fulfilment of the oath.
 
Gen 24:49 “And now if you will deal kindly (chesed) and truly (emet) with my master, tell me; and if not, tell me; that I may turn to the right hand, or to the left.”
 
Rav Ibn Ezra says that Chesed (Kindness) denotes the intention to do what is good and Emet (truth) gives permanence to the right action it accompanies.
 
 Gen 24:50 Then Laban (White) and Bet’uel answered and said: “What you’re saying proceeds from HaShem (YHVH: Mercy); we cannot speak to you bad or good.”
 
We now hear from both Laban and his father Be’tuel (Who may have been present from the beginning). The listing of Laban’s name before his father’s is an indication of his seeking to usurp his father’s authority. This is supported by the commentary of Rashi and becomes indicative of Laban’s character. Given the fact that Laban continues to worship false gods (as attested to in the narrative concerning Jacob), this proclamation concerning the will of Hashem has more in common with fearful concession than it does with true faith.
  
Gen 24:51 “Behold, Rivkah is before you, take her, and go, and let her be your master's son's wife, as HaShem (YHVH: Mercy) has spoken.”
 
Nowhere in the chapter has HaShem spoken explicitly. Thus we understand that God speaks both to and through His servants.
 
Gen 24:52 And it came to pass, that, when Avraham's servant heard their words, he bowed himself down to the earth unto HaShem (YHVH: Mercy). Gen 24:53 And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rivkah; he gave also to her brother and to her mother precious gifts. Gen 24:54 And they did eat and drink, he and the men that were with him, and stayed all night; and they rose up in the morning, and he said: “Send me away to my master (adoni).”
 
These additional gifts were part of the bride price for betrothal. However, Eli-etzer’s request to leave the next morning was not customary. This shows his urgency in wanting to return before Avraham’s death.
 
Gen 24:55 And her brother and her mother said: “Let the young woman stay with us a few months, at the least ten; after that she shall go.”
 
The tradition for betrothal was such that a bride groom would prepare a new residence for his bride over the period of 12 months and then return to marry her and take her into his household. Thus Rivkah’s family requested that she remain for at least ten months in order to maintain the traditional custom.
 
Gen 24:56 And he said to them: “Delay me not, seeing HaShem (YHVH: Mercy) has prospered my way; send me away that I may go to my master.”
 
Eli-etzer’s motivation is clearly to return to Avraham before his passing so that Avraham can share in the joy of his son’s marriage to a member of his wider family.
 
Gen 24:57 And they said: “We will call the young woman, and inquire of her mouth.”
Gen 24:58 And they called Rivkah, and said to her: “Will you go with this man?” And she said: “I will go.” Gen 24:59 And they sent away Rivkah their sister, and her nurse, and Avraham's servant, and his men.
 
Rivkah, like Avraham, is willing and obedient to the call of God to leave Charan and journey into the land of promise. “I will go” remains the ultimate sacrificial response of believers today. No woman is to be married without her consent, even in the tradition of arranged marriages within ancient Jewish culture, no one was allowed to force a woman to marry.
 
Gen 24:60 And they blessed Rivkah, and said unto her: “Our sister, be you the mother of thousands of ten thousands, and let your seed possess the gate of those that hate them.”
 
Rivkah, the matriarchal version of Avraham, receives a blessing like that which was given to him (22:17).
 
The blessing to possess the gates of your enemies means both to capture their cities and to rule over them. The gate is the place of judgement, where the elders and rulers of the city decide matters of business and law.
 
Gen 24:61 And Rivkah arose, and her young woman (nurse maid), and they rode upon the camels, and followed the man. And the servant took Rivkah, and went his way. Gen 24:62 And Yitzchak (Isaac) came from the way of Beer-lahai-roi (Well of the living Seer); for he dwelt in the land of the Negev (South). Gen 24:63 And Yitzchak (Isaac) went out to meditate (l’suach: contemplate) in the field in the evening; and he lifted up his eyes, and saw, and, behold, there were camels coming.
 
Yitzchak was coming from the waters of the living Seer, returning to the Negev and the tents of his father he walked in the evening contemplating and meditating of God’s goodness. Or perhaps he was contemplating the loss of his mother, meditating in grief, having sought solace at the waters of the living Seer.
 
It is from this scripture that the Talmud and Midrash derive the tradition that Yitzchak instituted the Minchah (afternoon prayer service). Avraham is said to have instituted the Sacharit (morning) service (Genesis 19:27), and Jacob the Maariv (evening) service (Genesis 28:11).
 
Gen 24:64 And Rivkah lifted up her eyes, and when she saw Yitzchak (Isaac), she fell from the camel. Gen 24:65 And she said to the servant: “What man is this that walks in the field to meet us?” And the servant said: “It is my master (adoni).” And she took her veil, and covered herself.
 
Rivkah was so excited by the knowledge that the one approaching was Yitzchak that she fell from her camel. She veiled her face out of piety and by way of covering before her bridegroom. The unveiling of her face in the tent of Yitzchak’s mother is a foretaste of the wedding of the Lamb and the Olam Haba (World to come) where all who are in Messiah will gaze upon him with unveiled face, having been transformed from glory to glory (2 Corinthians 3:18).
 
Gen 24:66 And the servant told Yitzchak (Isaac) all the things that he had done.
Gen 24:67 And Yitzchak (Isaac) brought her into his mother Sarah's tent (o’helah), and took Rivkah, and she became his wife; and he loved her. And Yitzchak (Isaac) was comforted after the loss of his mother.
 
The Midrash reads, “He brought her to his tent, she was Sarah his mother” (Rashi). This means that Rivkah became a comfort to Yitzchak just as His mother had been. He was privileged to experience the comforting love of a righteous mother and a righteous wife. I know how that feels, Baruch HaShem.
 
© Yaakov Brown 2016