Difference between revisions of "The Search for Yitzchak's Wife and the Servant's Retelling/0"
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<li>Several commentators attempt to harmonize the two accounts.</li> | <li>Several commentators attempt to harmonize the two accounts.</li> | ||
<ul> | <ul> | ||
| − | <li>All speaking of family – <multilink><a href="RashbamBereshit24-4" data-aht="source">Rashbam</a><a href="RashbamBereshit24-4" data-aht="source">Bereshit 24:4</a><a href="RashbamBereshit24-22" data-aht="source">Bereshit 24:22</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink> claims that Avraham himself had mandated that the servant look specifically for a relative, asserting that the word "מולדת" is synonymous with "family".<fn>See, for example, its usage in Bereshit 43:7, Esther 2:10, and 8:6. .</fn> Cf. <multilink><a href="RSaadiaGaonCommentaryBereshit24-4" data-aht="source">R. Saadia</a><a href="RSaadiaGaonCommentaryBereshit24-4" data-aht="source">Commentary Bereshit 24:4</a><a href="RSaadiaGaonCommentaryBereshit24-22" data-aht="source">Commentary Bereshit 24:22</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink> and <multilink><a href="RadakBereshit24-4" data-aht="source">Radak</a><a href="RadakBereshit24-4" data-aht="source">Bereshit 24:4</a><a href="RadakBereshit24-22" data-aht="source">Bereshit 24:22</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> who instead suggest that that despite the fact that "מולדת" means homeland, it was understood that Avraham's intent was that the servant choose a relative. He mentioned his homeland only because that was where his family was to be found.</li> | + | <li>All speaking of family – <multilink><a href="RashbamBereshit24-4" data-aht="source">Rashbam</a><a href="RashbamBereshit24-4" data-aht="source">Bereshit 24:4</a><a href="RashbamBereshit24-22" data-aht="source">Bereshit 24:22</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink><fn>Cf. Shadal who agrees regarding the meaning of the word "מולדת", but suggests that this was simply a preference of Avraham, not an unconditional requirement.</fn> claims that Avraham himself had mandated that the servant look specifically for a relative, asserting that the word "מולדת" is synonymous with "family".<fn>See, for example, its usage in Bereshit 43:7, Esther 2:10, and 8:6. .</fn> Cf. <multilink><a href="RSaadiaGaonCommentaryBereshit24-4" data-aht="source">R. Saadia</a><a href="RSaadiaGaonCommentaryBereshit24-4" data-aht="source">Commentary Bereshit 24:4</a><a href="RSaadiaGaonCommentaryBereshit24-22" data-aht="source">Commentary Bereshit 24:22</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink> and <multilink><a href="RadakBereshit24-4" data-aht="source">Radak</a><a href="RadakBereshit24-4" data-aht="source">Bereshit 24:4</a><a href="RadakBereshit24-22" data-aht="source">Bereshit 24:22</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> who instead suggest that that despite the fact that "מולדת" means homeland, it was understood that Avraham's intent was that the servant choose a relative. He mentioned his homeland only because that was where his family was to be found.</li> |
<li>All speaking of homeland – The <multilink><a href="HoilMosheBereshit24-4" data-aht="source">Hoil Moshe</a><a href="HoilMosheBereshit24-4" data-aht="source">Bereshit 24:4</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a></multilink> takes almost the exact opposite approach, suggesting that the servant had not meant to limit himself to members of Avraham's family (as Avraham had not specified as much).  He described his mission as being sent to look for a woman "מִמִּשְׁפַּחְתִּי וּמִבֵּית אָבִי" only because almost the entire city was composed of various relatives of Avraham.</li> | <li>All speaking of homeland – The <multilink><a href="HoilMosheBereshit24-4" data-aht="source">Hoil Moshe</a><a href="HoilMosheBereshit24-4" data-aht="source">Bereshit 24:4</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a></multilink> takes almost the exact opposite approach, suggesting that the servant had not meant to limit himself to members of Avraham's family (as Avraham had not specified as much).  He described his mission as being sent to look for a woman "מִמִּשְׁפַּחְתִּי וּמִבֵּית אָבִי" only because almost the entire city was composed of various relatives of Avraham.</li> | ||
</ul> | </ul> | ||
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<li><multilink><a href="RashbamBereshit24-22" data-aht="source">Rashbam</a><a href="RashbamBereshit24-4" data-aht="source">Bereshit 24:4</a><a href="RashbamBereshit24-22" data-aht="source">Bereshit 24:22</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink> claims that the servant's version represents the true order of events. As he assumes that the servant was tasked with finding a relative specifically, it would have been illogical to to grant gifts before knowing who Rivka was.  The narrative voice changed the order only for literary reasons, so as not to interrupt the servant's speech.</li> | <li><multilink><a href="RashbamBereshit24-22" data-aht="source">Rashbam</a><a href="RashbamBereshit24-4" data-aht="source">Bereshit 24:4</a><a href="RashbamBereshit24-22" data-aht="source">Bereshit 24:22</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink> claims that the servant's version represents the true order of events. As he assumes that the servant was tasked with finding a relative specifically, it would have been illogical to to grant gifts before knowing who Rivka was.  The narrative voice changed the order only for literary reasons, so as not to interrupt the servant's speech.</li> | ||
<li><multilink><a href="RYosefibnKaspiTiratKesef105-107" data-aht="source">Ibn Kaspi</a><a href="RYosefibnKaspiTiratKesef105-107" data-aht="source">Tirat Kesef 105-107</a><a href="RYosefibnKaspiBereshit24-23" data-aht="source">Bereshit 24:23</a><a href="RYosefibnKaspiBereshit24-38" data-aht="source">Bereshit 24:38</a><a href="R. Yosef ibn Kaspi" data-aht="parshan">About R. Yosef ibn Kaspi</a></multilink> and <multilink><a href="MalbimBereshit24-22" data-aht="source">Malbim</a><a href="MalbimBereshit24-10" data-aht="source">Bereshit 24:10</a><a href="MalbimBereshit24-22" data-aht="source">Bereshit 24:22</a><a href="MalbimBereshit24-37" data-aht="source">Bereshit 24:37</a><a href="MalbimBereshit24-39" data-aht="source">Bereshit 24:39</a><a href="MalbimBereshit24-42" data-aht="source">Bereshit 24:42</a><a href="MalbimBereshit24-47" data-aht="source">Bereshit 24:47</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink>, in contrast, assert that the narrator's account is the true one. According to them, the woman's lineage was irrelevant for success,<fn>See the discussion above.</fn> so it is logical that the servant gave the jewelry as soon as Rivka passed his test.  They suggest that he changed the narrative when speaking to Lavan and Betuel only to please the family, so they would think that he bestowed the gifts in their honor.</li> | <li><multilink><a href="RYosefibnKaspiTiratKesef105-107" data-aht="source">Ibn Kaspi</a><a href="RYosefibnKaspiTiratKesef105-107" data-aht="source">Tirat Kesef 105-107</a><a href="RYosefibnKaspiBereshit24-23" data-aht="source">Bereshit 24:23</a><a href="RYosefibnKaspiBereshit24-38" data-aht="source">Bereshit 24:38</a><a href="R. Yosef ibn Kaspi" data-aht="parshan">About R. Yosef ibn Kaspi</a></multilink> and <multilink><a href="MalbimBereshit24-22" data-aht="source">Malbim</a><a href="MalbimBereshit24-10" data-aht="source">Bereshit 24:10</a><a href="MalbimBereshit24-22" data-aht="source">Bereshit 24:22</a><a href="MalbimBereshit24-37" data-aht="source">Bereshit 24:37</a><a href="MalbimBereshit24-39" data-aht="source">Bereshit 24:39</a><a href="MalbimBereshit24-42" data-aht="source">Bereshit 24:42</a><a href="MalbimBereshit24-47" data-aht="source">Bereshit 24:47</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink>, in contrast, assert that the narrator's account is the true one. According to them, the woman's lineage was irrelevant for success,<fn>See the discussion above.</fn> so it is logical that the servant gave the jewelry as soon as Rivka passed his test.  They suggest that he changed the narrative when speaking to Lavan and Betuel only to please the family, so they would think that he bestowed the gifts in their honor.</li> | ||
| − | <li><multilink><a href="ShadalBereshit24-22" data-aht="source"> | + | <li><multilink><a href="ShadalBereshit24-22" data-aht="source">Shadal</a><a href="ShadalBereshit24-4" data-aht="source">Bereshit 24:4</a><a href="ShadalBereshit24-22" data-aht="source">Bereshit 24:22</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink><fn>See his second explanation.</fn> attempts to harmonize the two accounts,<fn>See also <multilink><a href="RYosefBekhorShorBereshit24-22" data-aht="source">R"Y Bekhor Shor</a><a href="RYosefBekhorShorBereshit24-22" data-aht="source">Bereshit 24:22</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> and <multilink><a href="RadakBereshit24-22" data-aht="source">Radak</a><a href="RadakBereshit24-4" data-aht="source">Bereshit 24:4</a><a href="RadakBereshit24-22" data-aht="source">Bereshit 24:22</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> who harmonize the accounts in a different manner. They note that the original account does not say that the servant actively gave the jewelry before asking about Rivka family, only that he prepared it. Thus, the narrator's account does not contradict the servant's tale.  It, too, assumes that it was only after hearing of Rivka's relationship to Avraham, that the servant gave the gifts. [As both R"Y Bekhor Shor and Radak assume that Avraham charged the servant with finding a relative, the servant's actions would only make sense if he gave the gifts after knowing her lineage.]</fn> suggesting that the servant simultaneously gave the gifts and questioned Rivka's lineage. According to him, Avraham had set finding a wife from his family only as a preference not as a requirement. Thus, there was no need to know who Rivka was before bestowing the present.<fn>Her actions sufficed to have her pass the test, even if she were to prove to be from a different family.</fn></li> |
</ul> | </ul> | ||
</ul> | </ul> | ||
Version as of 09:22, 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 lettering shows linguistic overlap, blue coloring marks differing but synonymous language, while green markings highlight 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
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| (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 |
| (כא) וְהָאִישׁ מִשְׁתָּאֵה לָהּ מַחֲרִישׁ לָדַעַת הַהִצְלִיחַ י״י דַּרְכּוֹ אִם לֹא. | |
| (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 Contrast
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.
- Additions and omissions – 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 forty, too, he leaves out Avraham's description of Hashem as "אֱלֹהֵי הַשָּׁמַיִם" and the fact that Hashem took him out of Mesopotamia and promised him the land of Canaan.
- Taking Yitzchak to Mesopotamia – The servant does not tell the family that he has asked whether he was permitted to bring Yitzchak back to Avraham's homeland and does not share Avraham's negative response.
- Ten camels and journey – The account of the taking of ten camels laden with goods and the journey to Aram Naharayim is found only in the narrator's version.
- Doubts regarding success – The servant leaves out his personal questioning of whether his mission was successful (as expressed in verse 21).
- Request for lodging – The servant omits his request for lodging and Rivka's assent.
- Discrepancies – In several places, the servant's account contrasts with or even contradicts 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 the different possibilities 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").
Understanding the Differences
I. Synonyms – See Radak who suggests that these changes are insignificant and to be expected: "כן מנהג הכתוב בשנות הדברים שומר הטעמים אבל לא המלות".2
II. Additions and omissions – Many commentators3 assume that the servant's various additions or omissions stem from the norms of polite discourse and a desire to honor Avraham's family and best convince them to agree to sending Rivka:
- The servant elaborates on Avraham's wealth, knowing it will pique their interest.4
- He omits mention of the prohibition of having Yitzchak move to Aram Naharayim (and similarly, that Avraham had been commanded to leave his homeland)5 as this might be insulting to the family, who might conclude that Avraham felt he was above them.
- The servant does not describe Hashem as the God of heavens and earth, which would be a foreign concept to idolaters.6
- The servant omits Rivka's acquiescence to his request for lodging, lest the family be angered that she made such a decision on her own.
- The servant does not allude to his personal doubts7 since he does not want to give them any reason to wonder why he would fear failure.8
III. Discrepancies – In the places where the two accounts actively disagree with one another, commentators either try to harmonize the accounts or choose one version as the accurate one, while explaining why the other veered from the truth:
- Family or homeland – See A Wife for Yitzchak for discussion and how this issue impacts one's understanding of the servant's mission and what qualities he was meant to look for when searching for Yitzchak's spouse.
- Several commentators attempt to harmonize the two accounts.
- All speaking of family – Rashbam9 claims that Avraham himself had mandated that the servant look specifically for a relative, asserting that the word "מולדת" is synonymous with "family".10 Cf. R. Saadia and Radak who instead suggest that that despite the fact that "מולדת" means homeland, it was understood that Avraham's intent was that the servant choose a relative. He mentioned his homeland only because that was where his family was to be found.
- All speaking of homeland – The Hoil Moshe takes almost the exact opposite approach, suggesting that the servant had not meant to limit himself to members of Avraham's family (as Avraham had not specified as much). He described his mission as being sent to look for a woman "מִמִּשְׁפַּחְתִּי וּמִבֵּית אָבִי" only because almost the entire city was composed of various relatives of Avraham.
- Ibn Kaspi and Malbim, in contrast, suggest that the servant actively veered from Avraham's words. Avraham did not have any preference for his family over others, but the servant introduced the idea that he was looking for a relative, hoping to honor the family by saying so.
- Jewelry – Here, too, commentators differ as to which is the "true" account, relating the question to the goal of the servant's mission. [See When was the Jewelry Given and A Wife for Yitzchak for discussion.]
- Rashbam claims that the servant's version represents the true order of events. As he assumes that the servant was tasked with finding a relative specifically, it would have been illogical to to grant gifts before knowing who Rivka was. The narrative voice changed the order only for literary reasons, so as not to interrupt the servant's speech.
- Ibn Kaspi and Malbim, in contrast, assert that the narrator's account is the true one. According to them, the woman's lineage was irrelevant for success,11 so it is logical that the servant gave the jewelry as soon as Rivka passed his test. They suggest that he changed the narrative when speaking to Lavan and Betuel only to please the family, so they would think that he bestowed the gifts in their honor.
- Shadal12 attempts to harmonize the two accounts,13 suggesting that the servant simultaneously gave the gifts and questioned Rivka's lineage. According to him, Avraham had set finding a wife from his family only as a preference not as a requirement. Thus, there was no need to know who Rivka was before bestowing the present.14
