בראשית רבה ס׳Bereshit Rabbah 60

Section 1א׳

וַיֹּאמַר ה' אֱלֹהֵי אַבְרָהָם הַקְרֵה נָא לְפָנַי הַיּוֹם וגו' (בראשית כד, יב), (ישעיה נ, י): מִי בָכֶם יְרֵא ה' שֹׁמֵעַ בְּקוֹל עַבְדּוֹ, אָמַר מִי בָכֶם יְרֵא ה', זֶה אַבְרָהָם. שֹׁמֵעַ בְּקוֹל עַבְדּוֹ וגו', אֲשֶׁר שָׁמַע הַקָּדוֹשׁ בָּרוּךְ הוּא בְּקוֹלוֹ שֶׁל עַבְדּוֹ. (ישעיה נ, י): אֲשֶׁר הָלַךְ חֲשֵׁכִים, שֶׁבָּא מֵאַסְפַּמְיָא וּמֵחַבְרוֹתֶיהָ, וְלֹא הָיָה יוֹדֵעַ הֵיכָן, כְּאָדָם שֶׁהוּא שָׁרוּי בַּחשֶׁךְ. (ישעיה נ, י): וְאֵין נֹגַהּ לוֹ, וּמִי הָיָה מֵאִיר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה מֵאִיר לוֹ בְּכָל מָקוֹם שֶׁהָיָה הוֹלֵךְ. (ישעיה נ, י): יִבְטַח בְּשֵׁם ה' וְיִשָּׁעֵן בֵּאלֹהָיו, (נחמיה ט, ח): וּמָצָאתָ אֶת לְבָבוֹ נֶאֱמָן לְפָנֶיךָ, דָּבָר אַחֵר, מִי בָכֶם יְרֵא ה', זֶה אֱלִיעֶזֶר. שֹׁמֵעַ בְּקוֹל עַבְדּוֹ, בְּקוֹל אַבְרָהָם שֶׁהָיָה עֶבֶד לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (בראשית כו, כד): בַּעֲבוּר אַבְרָהָם עַבְדִּי. אֲשֶׁר הָלַךְ חֲשֵׁכִים, בְּשָׁעָה שֶׁהָלַךְ לְהָבִיא אֶת רִבְקָה. וְאֵין נֹגַהּ לוֹ, וּמִי הָיָה מֵאִיר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה מֵאִיר לוֹ בְּזִיקִים וּבִבְרָקִים. יִבְטַח בְּשֵׁם ה' וְיִשָּׁעֵן בֵּאלֹהָיו, וַיֹּאמֶר ה' אֱלֹהֵי אֲדֹנִי אַבְרָהָם הַקְרֵה נָא לְפָנַי הַיּוֹם.

“He said: Lord, God of my master Abraham, please arrange it for me today, and perform kindness with my master Abraham” (Genesis 24:12). “He said: Lord, God of my master Abraham, please arrange it for me today…” “Who among you fears the Lord, who heeds the voice of His servant…” (Isaiah 50:10). “Who among you fears the Lord” – this is Abraham; “who heeds the voice of His servant…” – [this means] that the Holy One blessed be He heeded the voice of his [Abraham’s] servant. “Who walked in darkness” (Isaiah 50:10) – as he came forth from Mesopotamia and its environs, but he did not know where he was to go, like a person who is situated in the dark. “And there was no light for him” (Isaiah 50:10) – and who provided illumination for him? The Holy One blessed be He provided illumination for him every place that he would go. “Let him trust in the name of the Lord and rely on his God” (Isaiah 50:10) – “[You called his name Abraham,] and You found his heart faithful before You” (Nehemiah 9:7–8). Another interpretation, “Who among you fears the Lord” – this is Eliezer; “who heeds the voice of His servant…” – [he heeded] the voice of Abraham who was the servant of the Holy One blessed be He, as it is stated: “For the sake of My servant, Abraham” (Genesis 26:24). “Who walked in darkness” – when he went to bring Rebecca. “And there was no light for him” – and who provided illumination for him? The Holy One blessed be He provided illumination for him, with shooting stars and lightning. “Let him trust in the name of the Lord and rely on his God” – “He said: Lord, God of my master Abraham, please arrange it for me today.”

Section 2ב׳

כְּתִיב (משלי יז, ב): עֶבֶד מַשְׂכִּיל יִמְשֹׁל בְּבֵן מֵבִישׁ וּבְתוֹךְ אַחִים יַחֲלֹק נַחֲלָה, עֶבֶד מַשְׂכִּיל, זֶה אֱלִיעֶזֶר, וּמָה הַשְׂכָּלָתוֹ, אָמַר כְּבָר קִלְלָתוֹ שֶׁל אוֹתוֹ הָאִישׁ בְּיָדוֹ, שֶׁמָּא יָבוֹא כּוּשִׁי אֶחָד אוֹ בַּרְבַּר אֶחָד וְיִשְׁתַּעְבֵּד בִּי, מוּטָב לִי לְהִשְׁתַּעְבֵּד בַּבַּיִת הַזֶּה וְלֹא בְּבַיִת אַחֵר. יִמְשֹׁל בְּבֵן מֵבִישׁ, זֶה יִצְחָק, שֶׁבִּיֵּשׁ אֶת כָּל עוֹבְדֵי כּוֹכָבִים בְּשָׁעָה שֶׁנֶּעֱקַד עַל גַּבֵּי הַמִּזְבֵּחַ. וּבְתוֹךְ אַחִים יַחֲלֹק נַחֲלָה, בְּתוֹךְ יִשְׂרָאֵל, מָה אֵלּוּ מַזְכִּירִין זְכוּת אָבוֹת אַף זֶה מַזְכִּיר זְכוּת אָבוֹת, וַיֹּאמַר ה' אֱלֹהֵי אֲדֹנִי אַבְרָהָם וגו'. (בראשית כד, יב): וַעֲשֵׂה חֶסֶד עִם אֲדֹנִי אַבְרָהָם, הִתְחַלְתָּ גְּמֹר. רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק אָמַר הַכֹּל צְרִיכִין לְחֶסֶד אֲפִלּוּ אַבְרָהָם שֶׁהַחֶסֶד מִתְגַּלְגֵּל בָּעוֹלָם בִּשְׁבִילוֹ, נִצְרַךְ לְחֶסֶד, שֶׁנֶּאֱמַר: וַעֲשֵׂה חֶסֶד עִם אֲדֹנִי אַבְרָהָם, הִתְחַלְתָּ גְּמֹר.

It is written: “A wise servant will dominate a shameful son and will share in an inheritance among brothers” (Proverbs 17:2). “A wise servant” – this refers to Eliezer. What was his wisdom? He said: ‘He already has the curse of that man upon him, perhaps a Kushite or barbarian will come along and enslave me. It is preferable to be enslaved in this household [of Abraham] and not in any other household.’ “Will dominate a shameful son” – this refers to Isaac, who put all the idolaters to shame when he was bound atop the altar. “And will share in an inheritance among brothers” – among Israel; just as they mention the merit of the patriarchs [in their prayers], so, too, this one mentioned the merit of the patriarchs [in his prayer]: “He said: Lord, God of my master Abraham…” “And perform kindness with my master Abraham” – [Eliezer said:] ‘If you begin something, finish it.’ Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Everyone requires kindness. Even Abraham, for whose sake [divine] kindness spreads throughout the world, required kindness, as it is stated: “And perform kindness with my master Abraham” – if you begin something, finish it.

Section 3ג׳

הִנֵּה אָנֹכִי נִצָּב עַל עֵין הַמָּיִם וּבְנוֹת אַנְשֵׁי הָעִיר, וְהָיָה הַנַּעֲרָ אֲשֶׁר אֹמַר אֵלֶיהָ הַטִּי וגו' (בראשית כד, יג יד), אַרְבָּעָה הֵן שֶׁתָּבְעוּ שֶׁלֹא כְהֹגֶן, לִשְׁלשָׁה נִתַּן כְּהֹגֶן, לְאֶחָד נִתַּן שֶׁלֹא כְהֹגֶן. וְאֵלּוּ הֵן: אֱלִיעֶזֶר עֶבֶד אַבְרָהָם, כָּלֵב, שָׁאוּל, יִפְתָּח. אֱלִיעֶזֶר אָמַר: וְהָיָה הַנַּעֲרָ אֲשֶׁר אֹמַר אֵלֶיהָ וגו', הָא אִלּוּ יָצְאָה אָמָה אַחַת וְהִשְׁקַתּוּ הָיָה מַשִּׂיאָהּ לְבֶן אֲדוֹנוֹ, אֶתְמְהָא, וְזִמֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כְּהֹגֶן, (בראשית כד, טו): וַיְהִי הוּא טֶרֶם כִּלָּה לְדַבֵּר וְהִנֵּה רִבְקָה יֹצֵאת וגו'. וְכָלֵב אָמַר (שופטים א, יב): אֲשֶׁר יַכֶּה אֶת קִרְיַת סֵפֶר וּלְכָדָהּ וְנָתַתִּי לוֹ אֶת עַכְסָה בִתִּי לְאִשָּׁה, אִלּוּ לְכָדוֹ עֶבֶד אֶחָד הָיָה נוֹתֵן לוֹ בִּתּוֹ, וְזִמֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כְּהֹגֶן, שֶׁנֶּאֱמַר (שופטים א, יג): וַיִּלְכְּדָהּ עָתְנִיאֵל בֶּן קְנַז אֲחִי כָלֵב וַיִּתֵּן לוֹ אֶת עַכְסָה בִתּוֹ לְאִשָּׁה. שָׁאוּל אָמַר (שמואל א יז, כה): וְהָיָה הָאִישׁ אֲשֶׁר יַכֶּנּוּ יַעְשְׁרֶנוּ הַמֶּלֶךְ עֹשֶׁר גָּדוֹל וְאֶת בִּתּוֹ יִתֶּן לוֹ לְאִשָּׁה, הָא אִלּוּ יָצָא כּוּשִׁי אֶחָד אוֹ עוֹבֵד כּוֹכָבִים אֶחָד אוֹ עֶבֶד וְהִכָּהוּ הָיָה נוֹתֵן לוֹ בִּתּוֹ, וְזִמֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כְּהֹגֶן, דִּכְתִיב (שמואל א יז, יב): וְדָוִד בֶּן אִישׁ אֶפְרָתִי. יִפְתָּח (שופטים יא, לא): וְהָיָה הַיּוֹצֵא אֲשֶׁר יֵצֵא וגו' וְהַעֲלִיתִיהוּ עֹלָה לַה', הָא אִלּוּ יָצָא חֲמוֹר אוֹ כֶלֶב אֶחָד אוֹ חָתוּל אַחַת, הָיָה מַעֲלֵהוּ עוֹלָה, וְזִמֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹא כְהֹגֶן, הֲדָא הוּא דִכְתִיב (שופטים יא, לד): וַיָּבֹא יִפְתָּח וגו' וְהִנֵּה בִתּוֹ יֹצֵאת לִקְרָאתוֹ, רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ, רַבִּי יוֹחָנָן אָמַר הֶקְדֵּשׁ דָּמִים הָיָה חַיָּב, וְרֵישׁ לָקִישׁ אָמַר אֲפִלּוּ הֶקְדֵּשׁ דָּמִים לֹא הָיָה חַיָּב, דִּתְנַן אָמַר עַל בְּהֵמָה טְמֵאָה וְעַל בַּעֲלַת מוּם הֲרֵי אֵלּוּ עוֹלָה, לֹא אָמַר כְּלוּם, אָמַר הֲרֵי אֵלּוּ לְעוֹלָה, יִמָּכְרוּ וְיָבִיא בִּדְמֵיהֶם עוֹלָה. וְלֹא הָיָה שָׁם פִּינְחָס שֶׁיַּתִּיר לוֹ אֶת נִדְרוֹ, אֶלָּא פִּינְחָס אָמַר הוּא צָרִיךְ לִי וַאֲנִי אֵלֵךְ אֶצְלוֹ, וְיִפְתָּח אָמַר אֲנִי רֹאשׁ קְצִינֵי יִשְׂרָאֵל וַאֲנִי הוֹלֵךְ לִי אֵצֶל פִּינְחָס, בֵּין דֵּין לְדֵין אָבְדָה הַנַּעֲרָה הַהִיא, הֲדָא דְּבִרְיָתָא אָמְרָה בֵּין חָיְתָא לִמְחַבַּלְתָּא אֲזַל בְּרָא דַּעֲלוּבְתָּא. וּשְׁנֵיהֶם נֶעֶנְשׁוּ בְּדָמֶיהָ שֶׁל נַעֲרָה, יִפְתָּח מֵת בִּנְשִׁילַת אֵבָרִים, בְּכָל מָקוֹם שֶׁהָיָה הוֹלֵךְ בּוֹ הָיָה אֵבָר נִשּׁוֹל הֵימֶנוּ וְהָיוּ קוֹבְרִין אוֹתוֹ שָׁם, הֲדָא הוּא דִכְתִיב (שופטים יב, ז): וַיָּמָת יִפְתָּח וַיִּקָּבֵר בְּעָרֵי גִלְעָד, בְּעִיר גִּלְעָד לֹא נֶאֱמַר אֶלָּא בְּעָרֵי גִלְעָד. פִּינְחָס נִטְלָה מִמֶּנּוּ רוּחַ הַקֹּדֶשׁ, הֲדָא הוּא דִכְתִיב (דברי הימים א ט, כ): פִּינְחָס בֶּן אֶלְעָזָר נָגִיד הָיָה עֲלֵיהֶם, הוּא נָגִיד עֲלֵיהֶם אֵין כְּתִיב כָּאן, אֶלָּא נָגִיד הָיָה, (דברי הימים א ט, כ): לְפָנִים ה' עִמּוֹ.

“Behold, I am standing by the spring of water and the daughters of the men of the city come out to draw water” (Genesis 24:13). “May it be that the girl to whom I will say: Tilt your jug please, and I will drink, and she will say: Drink, and I will also give your camels to drink; it is she You have confirmed for Your servant, for Isaac, and through her I will know that You have shown kindness to my master” (Genesis 24:14). “It was before he concluded to speak, and behold, Rebecca was coming out, who was born to Betuel, son of Milka, wife of Nahor, brother of Abraham, and her jug is on her shoulder” (Genesis 24:15). “Behold, I am standing by the spring of water and the daughters of the men of the city…May it be that the girl to whom I will say: Tilt…” – there are four people who made inappropriate demands [of God], three were granted appropriate responses, one was granted an inappropriate response. They are: Abraham’s servant Eliezer, Caleb, Saul, and Yiftaḥ. Eliezer said: “May it be that the girl to whom I will say….” What if some maidservant would emerge and give him to drink, would he have taken her to marry his master’s son? That is a rhetorical question. Yet the Holy One blessed be He made an appropriate arrangement for him: “It was before he concluded to speak, and behold, Rebecca was coming out…” Caleb said: “Whoever smites Kiryat Sefer and captures it, I will give him Akhsa my daughter as a wife” (Judges 1:12). What if some slave would have conquered it, would he have given him his daughter? Yet the Holy One blessed be He made an appropriate arrangement for him, as it is stated: “Otniel son of Kenaz, Caleb’s…brother, captured it; and he gave him Akhsa his daughter as a wife” (Judges 1:13). Saul said: “It shall be, that whichever man smites him [Goliath], the king will enrich him with great wealth, and he will give him his daughter as a wife” (I Samuel 17:25). What if some Kushite or idolater or slave had emerged and smitten him, would he have given him his daughter? Yet the Holy One blessed be He made an appropriate arrangement for him, as it is written: “David, the son of that nobleman” (I Samuel 17:12). Yiftaḥ [said:] “It shall be that whatever emerges…I will offer it up as a burnt offering” (Judges 11:31). What if some dog or cat had emerged, would he have offered it up as a burnt offering? And the Holy One blessed be He made an inappropriate arrangement for him. That is what is written: “Yiftaḥ came…and behold, his daughter came out to greet him” (Judges 11:34). Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: He [Yiftaḥ] was obligated to pay for monetary consecration. Reish Lakish said: He was not even obligated to pay for monetary consecration, as we learn in a mishna: If one said regarding an impure animal or a blemished animal: ‘These are hereby [consecrated as] a burnt offering, it is as if he has said nothing at all.’ [But if he said:] ‘These are hereby [consecrated] for use towards a burnt offering,’ they are to be sold, and he must bring a burnt offering with their money. Pinḥas [the high priest] was not there to abrogate his [Yiftaḥ’s] vow for him. Instead, Pinḥas said: ‘It is he who requires my services; shall I go to him?’ And Yiftaḥ said: ‘I am the head of the chieftains of Israel, shall I go to Pinḥas?’ Between the two of them, that young woman was lost. This accords with [the saying] that people say: Between the midwife and the mother in childbirth, the son of the wretched woman is gone. Both of them [Pinḥas and Yiftaḥ] were punished for the blood of the young woman. Yiftaḥ died as a result of his limbs falling off. Everywhere he would go, one of his limbs would fall off and they would bury it there. That is what is written: “Yiftaḥ died and he was buried in the cities of Gilad” (Judges 12:7) – “the city of Gilad” is not stated, but rather, “the cities of Gilad.” As for Pinḥas, the Divine Spirit was stripped from him. That is what is written: “Pinḥas son of Elazar had been chief over them” (I Chronicles 9:20) – “is chief over them” is not written here, but rather, “had been chief.” “In earlier times the Lord had been with him” (I Chronicles 9:20).