Why did Eliezer specifically ask for a girl who is a Ba'alas Chesed for Yitzchak?
Rashi: Because the house of Avraham was steeped in Chesed, and she would be the right girl to enter into that household. 1
The commentaries also explain that she would be the ideal partner for Yitzchak, to balance his Midas ha'Din. 2 (EC)
What are the connotations of "Osah Hochachta"?
Rashi, Targum Onkelos and Targum Yonasan: It means simply that she will be the one whom You (Hashem) chose for Yitzchak (and no other woman, whom You did not choose, will offer me water - Hadar Zekenim, Ramban and Rashbam).
Seforno #1: She is the one whom You chastised and taught Musar, rendering her fit to marry Yitzchak.
Seforno #2 (in Pasuk 24): She is the one whom Hashem designated (Bashert). 1
As the Gemara states in Sotah, 2a "Forty days before a baby is formed, a Heavenly Voice announces 'The daughter of P?loni is designated for P?loni.'"
What did Eliezer mean when he said "u'Vah Eida ? "?
Rashi: This was a prayer [that she would be from Avraham's family, and suitable for Yitzchak, and I will know that I succeed]. 1
Ramban: He meant that if she will be from Avraham's family and have good sense and a pleasant appearance, I will know that she is the one You designated. 2
Ha'amek Davar: It was an additional request that if the correct girl is in this area, she will come immediately, and I will not need to wait long for her to arrive.
Da'as Zekenim: The Gemara states in Ta'anis 4a says that Eliezer asked improperly (perhaps a girl who was noot suitable for Yitzchak would do so). According to Rashi however, his Tefilah was correct.
Note, according to Rashi, u'Vah Eida" was part of Eliezer?s Tefilah, whereas according to the Ramban, only the first part of the Pasuk was a Tefilah.
We learn from Devarim 11:15 that one is obligated to feed one's animal before oneself (Gitin 62a). Why did Eliezer, and subsequently Rivkah, reverse the order?
Magen Avraham (167:18), citing Seifer Chasidim (531): The Pasuk there discusses eating. People come first for drinking 1 - as the Pasuk specifically states in Chukas Bamidbar, 20:8 "Vehishkisa es ha'Eidah ve'es Be'iram". 2
Ohr ha'Chayim (in Pasuk 19): Animals come first, unless there is danger or pain to people, and Rivkah sensed that Eliezer was in pain, so she gave him first. When she estimated that his thirst was satiated, she gave the camels.
Chidushei ha'Aderes (156): Here is different since she was not responsible for the camels.
Why was Eliezer not afraid that the girl he was praying for would turn out to be lame or blind?
Ta'anis 4a: He slipped up on this point 1 and although he asked incorrectly, HaSh-m answered his Tefilos positively - and Rivkah came out. 2
Tosfos (to Ta'anis 4a): He discussed only the girl that he will ask! We must say that perhaps he would not realize her blemish, e.g. she has a wooden leg, or she has nice eyes, but cannot see at all.
Presumably, this was on the merit of Yitzchak, on whose behalf he was praying. On the other hand, we find that Yiftach (who did not have such merit) vowed that if he defeats Amon, he will sacrifice the first matter to leave his house to greet him, and it was his daughter (Shoftim 11:30, 34). He asked incorrectly, and HaSh-m answered disastrously. (EC)
Why did Eliezer see fit to indulge in this divination? Why did he not simply present himself to Besu'el and suggest the Shiduch?
Riva: In the house one can investigate only beauty and lineage, but not Zerizus and generosity - perhaps she acts due to her father's command. 1
Ohr ha'Chayim (in 24:12): Because if he would go to Avraham's family, they might give to him a Shifchah, and say that she is their daughter. So he went to the well to test that she does more than she is asked, and asked about her family before she knew the reason
Oznayim la'Torah: Because he figured that the family would never consent to give their daughter to a complete stranger to take away to a foreign country. So he devised a plan whereby even they would have to admit that the Shiduch was Divinely inspired. 2
He was merely taking his cue from his master Avraham, who told him that Hashem would send His angel before him; so he relied upon the angel to guide him on his mission, rather than rely on his own efforts.
Eliezer asked that she should say "Drink, and I will also give to your camels to drink." She offered to give to the camels only later!
Mishnas R. Aharon (Vol. 1, p. 138): She did better than he thought, that she will discuss giving to him and his camels in the same utterance, thereby equating them. Also, Tzadikim say little and do much. Also, it is hard for a man to receive so much Chesed (she was afraid to offer so much at once).
Why did Eliezer ask only for a sign of Chesed, but not of Yir'as Shamayim? Perhaps she serves idolatry, like her father and brother!
Refer to 24:3:151:1.
Lev Eliyahu (Bereishis, p. 69): One who has good Midos is prepared for the highest levels. Corrupt Midos is a bad illness from which few are cured.
How could Eliezer rely on Nichush (omens - Chulin 95b)? Some forbid this even for Bnei Noach (Sanhedrin 56b)!
Moshav Zekenim, Riva citing R. Tam and Rashbam: He did not rely on it. He immediately took out the ring and bracelets, but gave them to her only after asking who her father is. "Al Yadeha" means due to her; she caused him to say a Berachah, which is worth 10 gold pieces (Chulin 87a). 1
Gur Aryeh #1: Even without the omen, 2 any girl who demonstrated such kindness would be a fitting match for Yitzchak. Relying upon omens is only forbidden when there is no logical reason 3 to connect the event with the response. 4
Gur Aryeh #2: For purposes of a Mitzvah, it is permissible to rely upon omens.
A slave does not own anything! (Perhaps Avraham authorized him to give gifts.) This does not explain giving the ring. (PF)
I.e., even without deciding beforehand that any girl who would do this would be chosen to marry Yitzchak (CS).
Sanhedrin 65b: Omens are [superstition], e.g. saying that [because] his bread fell from his mouth... or a deer crossed his path, etc.
Gur Aryeh: But the Gemara (Chulin 95b) says that any omen that is not like Eliezer's is permitted! This does not mean that what Eliezer did was forbidden; rather it means that if the person does not rely fully on the omen, to act upon it (as Eliezer acted upon his test), it is permitted.
QUESTIONS ON RASHI
Rashi writes: "'And through her, I shall know' - This is a request, i.e. 'Please inform me through her [deeds]." Why explain this way?
Gur Aryeh: It cannot be read as a statement of fact, for even if the girl would water the camels, he would not yet know for certain if she was related to Avraham. Rather, Eliezer was requesting of HaSh-m to show him.
Rashi writes: "'That You have bestowed kindness' - If she will be from [Avraham's] family...." If so, why did Eliezer omit this from his Tefilah?
Radak, Mizrachi: Indeed, he means that "u'Vah Eda" was a prayer that she will be a proper girl from Avraham's family, and Eliezer will know that he succeeded!
