Literary Devices – Bereshit 24/0

Literary Devices – Bereshit 24

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Character Titles

Hashem

Throughout the chapter, Hashem is referred to by His proper name, Hashem. At times, though this name is accompanied by an epithet:

• י"י אֱלֹהֵי אֲדֹנִי אַבְרָהָם – The servant refers to Hashem as "the God of his master Avraham" when praying in verses 12 and 27 (and in the account of that prayer in verses 42 and 48). This might imply that the servant thinks of Hashem as Avraham's god specifically, perhaps because he only came to know Hashem through him.
• י״י אֱלֹהֵי הַשָּׁמַיִם וֵאלֹהֵי הָאָרֶץ – Avraham refers to Hashem in this manner in Bereshit 24:3 and 7, the only place in Torah where this appellation is used.¹  It is interesting that Avraham uses this term for Hashem when sending his servant to another part of the world to seek a wife for Yitzchak.  Commentators discuss why Avraham uses this name for Hashem. Compare RashiBereshit 24:7About R. Shelomo Yitzchaki², Ibn EzraBereshit First Commentary 24:3About R. Avraham ibn Ezra³ and RadakBereshit 24:7About R. David Kimchi.⁴

Avraham's Servant Avraham's servant is referred to in several ways throughout the chapter. Interestingly, though, he is never referred to by his name, perhaps emphasizing that his role in this chapter is that of a faithful representative.  

• עַבְדּוֹ זְקַן בֵּיתוֹ הַמֹּשֵׁל בְּכׇל אֲשֶׁר לוֹ – In verse 2, Avraham’s servant is introduced as “his servant, the elder of his household who ruled over all that was his,” perhaps to make clear from the outset the trustworthiness of his character. 
• הָעֶבֶד – In verses 5-17, he is referred to as simply "הָעֶבֶד". In verse 34 when he introduces himself to Rivkla's family, he similarly iidentifies himself as עֶבֶד אַבְרָהָם, and then at the end of the story, when he concludes his negotiations in verse 52 and heads back to Avraham’s family, he is again referred to as “הָעֶבֶד” many times.
• הָאִישׁ – In the middle of the narrative, beginning in verse 21 when the servant begins to checki nto Rivka's lineage, the tile "servant" disappears and is replaced by “האיש”, mentioned seven times.  The new term is perhaps meant to underscore the independence and gravitas with which he fulfills his mission, and the respect he is accorded in Rivka’s house.

Type Scenes Robert Alter has identified a convention of Biblical narrative in which a basic narrative sequence appears multiple times in Tanakh, each time with modifications that serve the needs of the narrative.

Meeting at a Well Narratives of meeting one’s spouse at a well comprise one of the most significant Biblical type-scenes. The servant, Yaakov, and Moshe all find spouses at a well.

Articles

• For a full analysis of this type-scene, see Robert Alter’s Biblical Type-Scenes and the Uses of Convention.

¹ If one highlights the phrase ""י״י אֱלֹהֵי הַשָּׁמַיִם in the Mikraot Gedolot on Bereshit 24:3 and chooses search or concordance from the drop-down, one sees that the only occurrences of the phrase in Torah are in our chapter, though it appears four more times in Tanakh.

² Rashi maintains that it implies that when Avraham was in his homeland, Hashem was only God of the heavens for no one on earth recognized Him, but now Avraham has succeeded in spreading word of Hashem on earth.

³ Ibn Ezra suggests that it implies that marriage partners on earth are determined in heaven.

⁴ Radak and others suggest that this appellation is meant to convey to the servant that Hashem will hold him accountable for the fulfillment of his oath.