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<div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | <div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | ||
<h2>Introduction</h2> | <h2>Introduction</h2> | ||
| − | <p>Bereshit 24 describes Avraham's instructions to his servant to find a wife for Yitzchak, the servant's prayer to Hashem and ensuing "test" of Rivka, and his request of leave from her family.  Somewhat surprisingly, the entire story of the search is recounted twice, first by the narrator and then again by the servant as he tells Rivka's family all that has transpired. Much of the servant's retelling matches the narrator's story word for word.  In several places, however, the servant's account differs, with additions, omissions or changes in details or ordering. Where the accounts do not match, which version is the "true" one?  How are the differences to be explained?  What might have prompted either the narrator or servant to veer from what actually happened? </p> | + | <p>Bereshit 24 describes Avraham's instructions to his servant to find a wife for Yitzchak, the servant's prayer to Hashem and ensuing "test" of Rivka, and his request of leave from her family.  Somewhat surprisingly, the entire story of the search is recounted twice, first by the narrator and then again by the servant as he tells Rivka's family all that has transpired. Much of the servant's retelling matches the narrator's story word for word.  In several places, however, the servant's account differs, with additions, omissions or changes in details or ordering. Where the accounts do not match, which version is the "true" one?  How are the differences to be explained?  What might have prompted either the narrator or servant to veer from what actually happened?</p> |
<h2 name="Comparison">Comparing the Two Accounts</h2> | <h2 name="Comparison">Comparing the Two Accounts</h2> | ||
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<p>Though most of the servant's account is a verbatim retelling of the original narration, several points of contrast are worth noting:</p> | <p>Though most of the servant's account is a verbatim retelling of the original narration, several points of contrast are worth noting:</p> | ||
<ul> | <ul> | ||
| − | <li><b>Synonyms </b>– In several places the servant employs language that is synonymous with, but not identical to, that of the narrator.  For example, see the following pairs: מִשְּׁבֻעָתִי / מֵאָלָתִי, הָעָיִן .בְּאֵר הַמָּיִם, הַנַּעֲרָ / הָעַלְמָה, הַשְׁקִינִי / הַגְמִיאִינִי  </li> | + | <li><b>Synonyms </b>– In several places the servant employs language that is synonymous with, but not identical to, that of the narrator.  For example, see the following pairs: מִשְּׁבֻעָתִי / מֵאָלָתִי, הָעָיִן .בְּאֵר הַמָּיִם, הַנַּעֲרָ / הָעַלְמָה, הַשְׁקִינִי / הַגְמִיאִינִי </li> |
</ul> | </ul> | ||
<ul> | <ul> | ||
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<ul style="padding-left: 30px;"> | <ul style="padding-left: 30px;"> | ||
<li><b>Nature of Avraham's blessing</b> – While the narrator does not share with the reader the nature of Hashem's blessing of Avraham, sufficing by stating " וַי״י בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל", the servant elaborates, telling Rivka's family of Avraham's many material blessings and great wealth.</li> | <li><b>Nature of Avraham's blessing</b> – While the narrator does not share with the reader the nature of Hashem's blessing of Avraham, sufficing by stating " וַי״י בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל", the servant elaborates, telling Rivka's family of Avraham's many material blessings and great wealth.</li> | ||
| − | <li><b>Mention of Hashem</b> – When telling the family of the oath, the servant omits that he made it in the name of "י״י אֱלֹהֵי הַשָּׁמַיִם וֵאלֹהֵי הָאָרֶץ". In verse seven, too, he leaves out the description of Hashem as "אֱלֹהֵי הַשָּׁמַיִם" (and the fact that he was taken out of Mesopotamia and promised the land of Canaan). </li> | + | <li><b>Mention of Hashem</b> – When telling the family of the oath, the servant omits that he made it in the name of "י״י אֱלֹהֵי הַשָּׁמַיִם וֵאלֹהֵי הָאָרֶץ". In verse seven, too, he leaves out the description of Hashem as "אֱלֹהֵי הַשָּׁמַיִם" (and the fact that he was taken out of Mesopotamia and promised the land of Canaan).</li> |
<li><b>Taking Yitzchak to Mesopotamia</b> – The servant does not share his question regarding whether he was permitted to bring Yitzchak back to Avraham's homeland or Avraham's negative response.</li> | <li><b>Taking Yitzchak to Mesopotamia</b> – The servant does not share his question regarding whether he was permitted to bring Yitzchak back to Avraham's homeland or Avraham's negative response.</li> | ||
| − | <li><b>Ten camels and journey </b>– The account of the taking of ten camels laden with goods and the journey is found only | + | <li><b>Ten camels and journey </b>– The account of the taking of ten camels laden with goods and the journey is found only in the narrator's version.</li> |
| − | <li><b>Request for lodging</b> – The servant omits his request | + | <li><b>Request for lodging</b> – The servant omits his request for lodging and Rivka's assent.</li> |
</ul> | </ul> | ||
<ul> | <ul> | ||
Version as of 05:02, 16 November 2020
The Search for Yitzchak's Wife and the Servant's Retelling
Introduction
Bereshit 24 describes Avraham's instructions to his servant to find a wife for Yitzchak, the servant's prayer to Hashem and ensuing "test" of Rivka, and his request of leave from her family. Somewhat surprisingly, the entire story of the search is recounted twice, first by the narrator and then again by the servant as he tells Rivka's family all that has transpired. Much of the servant's retelling matches the narrator's story word for word. In several places, however, the servant's account differs, with additions, omissions or changes in details or ordering. Where the accounts do not match, which version is the "true" one? How are the differences to be explained? What might have prompted either the narrator or servant to veer from what actually happened?
Comparing the Two Accounts
The following table compares the original account of the search for Yitzchak's wife with the servant's retelling. [Red highlighting marks linguistic overlap, blue coloring notes differing but synonymous language, while green marks contrasts or changes in order. The words left in black are sections found in one account but not in the other.]
| סיפור הכתוב | סיפור העבד |
| (א) וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַי״י בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. | (לד) וַיֹּאמַר עֶבֶד אַבְרָהָם אָנֹכִי. (לה) וַי״י בֵּרַךְ אֶת אֲדֹנִי מְאֹד וַיִּגְדָּל וַיִּתֶּן לוֹ צֹאן וּבָקָר וְכֶסֶף וְזָהָב וַעֲבָדִם וּשְׁפָחֹת וּגְמַלִּים וַחֲמֹרִים. |
| (ג) וְאַשְׁבִּיעֲךָ בַּי״י אֱלֹהֵי הַשָּׁמַיִם וֵאלֹהֵי הָאָרֶץ אֲשֶׁר לֹא תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַעֲנִי אֲשֶׁר אָנֹכִי יוֹשֵׁב בְּקִרְבּוֹ. | (לז) וַיַּשְׁבִּעֵנִי אֲדֹנִי לֵאמֹר לֹא תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַעֲנִי אֲשֶׁר אָנֹכִי יֹשֵׁב בְּאַרְצוֹ. |
| (ד) כִּי אֶל אַרְצִי וְאֶל מוֹלַדְתִּי תֵּלֵךְ וְלָקַחְתָּ אִשָּׁה לִבְנִי לְיִצְחָק. | (לח) אִם לֹא אֶל בֵּית אָבִי תֵּלֵךְ וְאֶל מִשְׁפַּחְתִּי וְלָקַחְתָּ אִשָּׁה לִבְנִי. |
| (ה) וַיֹּאמֶר אֵלָיו הָעֶבֶד אוּלַי לֹא תֹאבֶה הָאִשָּׁה לָלֶכֶת אַחֲרַי אֶל הָאָרֶץ הַזֹּאת הֶהָשֵׁב אָשִׁיב אֶת בִּנְךָ אֶל הָאָרֶץ אֲשֶׁר יָצָאתָ מִשָּׁם. (ו) וַיֹּאמֶר אֵלָיו אַבְרָהָם הִשָּׁמֶר לְךָ פֶּן תָּשִׁיב אֶת בְּנִי שָׁמָּה. | (לט) וָאֹמַר אֶל אֲדֹנִי אֻלַי לֹא תֵלֵךְ הָאִשָּׁה אַחֲרָי.
(מ) וַיֹּאמֶר אֵלָי י״י אֲשֶׁר הִתְהַלַּכְתִּי לְפָנָיו
יִשְׁלַח מַלְאָכוֹ אִתָּךְ וְהִצְלִיחַ דַּרְכֶּךָ וְלָקַחְתָּ אִשָּׁה לִבְנִי מִמִּשְׁפַּחְתִּי וּמִבֵּית אָבִי. (מא) אָז תִּנָּקֶה מֵאָלָתִי כִּי תָבוֹא אֶל מִשְׁפַּחְתִּי וְאִם לֹא יִתְּנוּ לָךְ וְהָיִיתָ נָקִי מֵאָלָתִי. |
| (ט) וַיָּשֶׂם הָעֶבֶד אֶת יָדוֹ תַּחַת יֶרֶךְ אַבְרָהָם אֲדֹנָיו וַיִּשָּׁבַע לוֹ עַל הַדָּבָר הַזֶּה. (י) וַיִּקַּח הָעֶבֶד עֲשָׂרָה גְמַלִּים מִגְּמַלֵּי אֲדֹנָיו וַיֵּלֶךְ וְכׇל טוּב אֲדֹנָיו בְּיָדוֹ וַיָּקׇם וַיֵּלֶךְ אֶל אֲרַם נַהֲרַיִם אֶל עִיר נָחוֹר. (יא) וַיַּבְרֵךְ הַגְּמַלִּים מִחוּץ לָעִיר אֶל בְּאֵר הַמָּיִם לְעֵת עֶרֶב לְעֵת צֵאת הַשֹּׁאֲבֹת. |
(מב) וָאָבֹא הַיּוֹם אֶל הָעָיִן |
| (יב) וַיֹּאמַר י״י אֱלֹהֵי אֲדֹנִי אַבְרָהָם הַקְרֵה נָא לְפָנַי הַיּוֹם וַעֲשֵׂה חֶסֶד עִם אֲדֹנִי אַבְרָהָם. (יג) הִנֵּה אָנֹכִי נִצָּב עַל עֵין הַמָּיִם וּבְנוֹת אַנְשֵׁי הָעִיר יֹצְאֹת לִשְׁאֹב מָיִם. (יד) וְהָיָה הַנַּעֲרָ אֲשֶׁר אֹמַר אֵלֶיהָ הַטִּי נָא כַדֵּךְ וְאֶשְׁתֶּה וְאָמְרָה שְׁתֵה וְגַם גְּמַלֶּיךָ אַשְׁקֶה אֹתָהּ הֹכַחְתָּ לְעַבְדְּךָ לְיִצְחָק וּבָהּ אֵדַע כִּי עָשִׂיתָ חֶסֶד עִם אֲדֹנִי. | וָאֹמַר י״י אֱלֹהֵי אֲדֹנִי אַבְרָהָם אִם יֶשְׁךָ נָּא מַצְלִיחַ דַּרְכִּי אֲשֶׁר אָנֹכִי הֹלֵךְ עָלֶיהָ. (מג) הִנֵּה אָנֹכִי נִצָּב עַל עֵין הַמָּיִם וְהָיָה הָעַלְמָה הַיֹּצֵאת לִשְׁאֹב וְאָמַרְתִּי אֵלֶיהָ הַשְׁקִינִי נָא מְעַט מַיִם מִכַּדֵּךְ. (מד) וְאָמְרָה אֵלַי גַּם אַתָּה שְׁתֵה וְגַם לִגְמַלֶּיךָ אֶשְׁאָב הִוא הָאִשָּׁה אֲשֶׁר הֹכִיחַ י״י לְבֶן אֲדֹנִי. |
| טו) וַיְהִי הוּא טֶרֶם כִּלָּה לְדַבֵּר וְהִנֵּה רִבְקָה יֹצֵאת אֲשֶׁר יֻלְּדָה לִבְתוּאֵל בֶּן מִלְכָּה אֵשֶׁת נָחוֹר אֲחִי אַבְרָהָם וְכַדָּהּ עַל שִׁכְמָהּ. (טז) וְהַנַּעֲרָ טֹבַת מַרְאֶה מְאֹד בְּתוּלָה וְאִישׁ לֹא יְדָעָהּ וַתֵּרֶד הָעַיְנָה וַתְּמַלֵּא כַדָּהּ וַתָּעַל. | (מה) אֲנִי טֶרֶם אֲכַלֶּה לְדַבֵּר אֶל לִבִּי וְהִנֵּה רִבְקָה יֹצֵאת וְכַדָּהּ עַל שִׁכְמָהּ
|
| (יז) וַיָּרׇץ הָעֶבֶד לִקְרָאתָהּ וַיֹּאמֶר הַגְמִיאִינִי נָא מְעַט מַיִם מִכַּדֵּךְ. | וָאֹמַר אֵלֶיהָ הַשְׁקִינִי נָא. |
| (יח) וַתֹּאמֶר שְׁתֵה אֲדֹנִי וַתְּמַהֵר וַתֹּרֶד כַּדָּהּ עַל יָדָהּ וַתַּשְׁקֵהוּ. (יט) וַתְּכַל לְהַשְׁקֹתוֹ וַתֹּאמֶר גַּם לִגְמַלֶּיךָ אֶשְׁאָב עַד אִם כִּלּוּ לִשְׁתֹּת. (כ) וַתְּמַהֵר וַתְּעַר כַּדָּהּ אֶל הַשֹּׁקֶת וַתָּרׇץ עוֹד אֶל הַבְּאֵר לִשְׁאֹב וַתִּשְׁאַב לְכׇל גְּמַלָּיו. | (מו) וַתְּמַהֵר וַתּוֹרֶד כַּדָּהּ מֵעָלֶיהָ וַתֹּאמֶר שְׁתֵה וְגַם גְּמַלֶּיךָ אַשְׁקֶה וָאֵשְׁתְּ וְגַם הַגְּמַלִּים הִשְׁקָתָה |
| (כב) וַיְהִי כַּאֲשֶׁר כִּלּוּ הַגְּמַלִּים לִשְׁתּוֹת וַיִּקַּח הָאִישׁ נֶזֶם זָהָב בֶּקַע מִשְׁקָלוֹ וּשְׁנֵי צְמִידִים עַל יָדֶיהָ עֲשָׂרָה זָהָב מִשְׁקָלָם. (כג) וַיֹּאמֶר בַּת מִי אַתְּ הַגִּידִי נָא לִי הֲיֵשׁ בֵּית אָבִיךְ מָקוֹם לָנוּ לָלִין. (כד) וַתֹּאמֶר אֵלָיו בַּת בְּתוּאֵל אָנֹכִי בֶּן מִלְכָּה אֲשֶׁר יָלְדָה לְנָחוֹר. (כה) וַתֹּאמֶר אֵלָיו גַּם תֶּבֶן גַּם מִסְפּוֹא רַב עִמָּנוּ גַּם מָקוֹם לָלוּן. |
(מז) וָאֶשְׁאַל אֹתָהּ וָאֹמַר בַּת מִי אַתְּ וַתֹּאמֶר בַּת בְּתוּאֵל בֶּן נָחוֹר אֲשֶׁר יָלְדָה לּוֹ מִלְכָּה וָאָשִׂם הַנֶּזֶם עַל אַפָּהּ וְהַצְּמִידִים עַל יָדֶיהָ |
| (כו) וַיִּקֹּד הָאִישׁ וַיִּשְׁתַּחוּ לַי״י. (כז) וַיֹּאמֶר בָּרוּךְ י״י אֱלֹהֵי אֲדֹנִי אַבְרָהָם אֲשֶׁר לֹא עָזַב חַסְדּוֹ וַאֲמִתּוֹ מֵעִם אֲדֹנִי אָנֹכִי בַּדֶּרֶךְ נָחַנִי י״י בֵּית אֲחֵי אֲדֹנִי. | (מח) וָאֶקֹּד וָאֶשְׁתַּחֲוֶה לַי״י וָאֲבָרֵךְ אֶת י״י אֱלֹהֵי אֲדֹנִי אַבְרָהָם אֲשֶׁר הִנְחַנִי בְּדֶרֶךְ אֱמֶת לָקַחַת אֶת בַּת אֲחִי אֲדֹנִי לִבְנוֹ. (מט) וְעַתָּה אִם יֶשְׁכֶם עֹשִׂים חֶסֶד וֶאֱמֶת אֶת אֲדֹנִי הַגִּידוּ לִי וְאִם לֹא הַגִּידוּ לִי וְאֶפְנֶה עַל יָמִין אוֹ עַל שְׂמֹאל. |
Points of Contrasts
Though most of the servant's account is a verbatim retelling of the original narration, several points of contrast are worth noting:
- Synonyms – In several places the servant employs language that is synonymous with, but not identical to, that of the narrator. For example, see the following pairs: מִשְּׁבֻעָתִי / מֵאָלָתִי, הָעָיִן .בְּאֵר הַמָּיִם, הַנַּעֲרָ / הָעַלְמָה, הַשְׁקִינִי / הַגְמִיאִינִי
- Omissions / Additions – There are several points which are included only in the narrator's version of the story or only in the servant's account, but not in both:1
- Nature of Avraham's blessing – While the narrator does not share with the reader the nature of Hashem's blessing of Avraham, sufficing by stating " וַי״י בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל", the servant elaborates, telling Rivka's family of Avraham's many material blessings and great wealth.
- Mention of Hashem – When telling the family of the oath, the servant omits that he made it in the name of "י״י אֱלֹהֵי הַשָּׁמַיִם וֵאלֹהֵי הָאָרֶץ". In verse seven, too, he leaves out the description of Hashem as "אֱלֹהֵי הַשָּׁמַיִם" (and the fact that he was taken out of Mesopotamia and promised the land of Canaan).
- Taking Yitzchak to Mesopotamia – The servant does not share his question regarding whether he was permitted to bring Yitzchak back to Avraham's homeland or Avraham's negative response.
- Ten camels and journey – The account of the taking of ten camels laden with goods and the journey is found only in the narrator's version.
- Request for lodging – The servant omits his request for lodging and Rivka's assent.
- Changes – In several places, the servant's account differs from the original:
- Family or homeland – While the narrator has Avraham tell the servant to go "אֶל אַרְצִי וְאֶל מוֹלַדְתִּי", the servant states he was told to go "אֶל בֵּית אָבִי... וְאֶל מִשְׁפַּחְתִּי" emphasizing Avraham's family rather than homeland. Which was the key criterion in finding a wife, that she be from Mesopotamia rather than Canaan, or that she be from Avraham's family specifically?
- Order of gifts - The servant says that he gave Rivka jewelry only after learning that she was from Avraham's family, while in the original narrative he appears to do so before hearing of her lineage. Which is the true order of events? How might differing positions affect how one views the servant's mission and whether he was meant to choose a wife only from Avraham's relatives?
- Potential refusal – In the original account, the servant states his fear lest the woman not agree to accompany him, while in the servant's account he stresses the possible refusal of the family at large.
- Prayer – The narrator presents the servant as praying that he succeed for the good of Avraham (stating twice "וַעֲשֵׂה חֶסֶד עִם אֲדֹנִי"), while in the retelling, the servant speaks of praying for his own success ("אִם יֶשְׁךָ נָּא מַצְלִיחַ דַּרְכִּי").
