The Search for Yitzchak's Wife and the Servant's Retelling/0

The Search for Yitzchak's Wife and the Servant's Retelling

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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. (ז) י״י אֱלֹהֵי הַשָּׁמַיִם אֲשֶׁר לְקָחַנִי מִבֵּית אָבִי וּמֵאֶרֶץ מוֹלַדְתִּי וַאֲשֶׁר דִּבֶּר לִי וַאֲשֶׁר נִשְׁבַּע לִי לֵאמֹר לְזַרְעֲךָ אֶתֵּן אֶת הָאָרֶץ הַזֹּאת הוּא יִשְׁלַח מַלְאָכוֹ לְפָנֶיךָ וְלָקַחְתָּ אִשָּׁה לִבְנִי מִשָּׁם. (ח) וְאִם לֹא תֹאבֶה הָאִשָּׁה לָלֶכֶת אַחֲרֶיךָ וְנִקִּיתָ מִשְּׁבֻעָתִי זֹאת רַק אֶת בְּנִי לֹא תָשֵׁב 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 וַתֵּרֶד הָעַיְנָה וַתִּשְׁאָב
(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 RadakBereshit 24:4Bereshit 24:22Bereshit 24:39About R. David Kimchi 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 – RashbamBereshit 24:4Bereshit 24:22About R. Shemuel b. Meir⁹ 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. SaadiaCommentary Bereshit 24:4Commentary Bereshit 24:22About R. Saadia Gaon and RadakBereshit 24:4Bereshit 24:22About R. David Kimchi 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 MosheBereshit 24:4About R. Moshe Yitzchak Ashkenazi 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 that the wife be a relative).  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 KaspiTirat Kesef 105-107Bereshit 24:23Bereshit 24:38About R. Yosef ibn Kaspi and MalbimBereshit 24:10Bereshit 24:22Bereshit 24:37Bereshit 24:39Bereshit 24:42Bereshit 24:47About R. Meir Leibush Weiser, 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.]
• RashbamBereshit 24:4Bereshit 24:22About R. Shemuel b. Meir 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 narrator changed the order only for literary reasons, so as not to interrupt the servant's speech.
• Ibn KaspiTirat Kesef 105-107Bereshit 24:23Bereshit 24:38About R. Yosef ibn Kaspi and MalbimBereshit 24:10Bereshit 24:22Bereshit 24:37Bereshit 24:39Bereshit 24:42Bereshit 24:47About R. Meir Leibush Weiser, 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.
• ShadalBereshit 24:4Bereshit 24:22About R. Shemuel David Luzzatto¹² 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

IV. 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:

• Servant's account takes precedence – Several commentators give priority to the servant's account, assuming that he was tasked with looking for a wife from Avraham's family specifically.  Logically, then, the servant gave the jewelry to Rivka only after knowing her lineage.  These commentators must reinterpret the narrator's version:
• Family vs. homeland – Rashbam claims that Avraham himself had mandated that the servant look specifically for a relative, asserting that the word "מולדת" is synonymous with "family". 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.¹⁵
• Order of gifts – Rashbam suggests that the narrator changes the true the order of events only for literary reasons, so as not to interrupt the servant's speech.¹⁶

• Narrator's account takes precedence – Ibn Kaspi and Malbim, in contrast, give priority to the narrator's account, understanding that  Avraham charged his servant to find a wife from Mesopotamia, but not necessarily from his family.  Character was more important than lineage. As such, the servant gave gifts to Rivka as soon as she passed his test, even though her family was still unknown to him. They explain that the servant intentionally changed Avraham's words, introducing the idea that he was looking for a relative, only so as to please Rivka's family. He similarly led them to believe that he bestowed gifts on Rivka only due to this relationship and in their honor.

• Harmonizing the accounts – Shadal attempts to harmonize the two accounts.  He claims that "מולדת" is synonymous with "family" but assumes that Avraham had only mentioned this as a preference not as a requirement.  He further raises the possibility that that the servant simultaneously gave the gifts and questioned Rivka regarding her family.  As Avraham's main  concern was not that the woman be from his family, but that she not be from the local Canaanites, there was no need to know who Rivka was before bestowing the presents.  According to Shadal, then, the servant's account and that of the narrator do not contradict at all.

 

¹ The list below does not include facts which the narrator includes out of necessity for the reader or that the servant would not know, such as the full identity of Rivka or her virgin status (which the servant would understandably not repeat regardless).

² It is possible that he thinks that some of the other differences might be explained similarly.  As long as the essential meaning is the same, even omissions or additions might be irrelevant.

³ See R. HirschBereshit 24:35About R. Samson Raphael Hirsch, MalbimBereshit 24:10Bereshit 24:22Bereshit 24:37Bereshit 24:39Bereshit 24:42Bereshit 24:47About R. Meir Leibush Weiser and R. D"Z HoffmannBereshit 24:35About R. David Zvi Hoffmann in particular.  See also N. Lebowitz, Iyyunim BeSefer Bereshit (Jerusalem, 1992): 162-165. Earlier commentators take a similar approach in understanding the discrepancies between the accounts (as discussed below) but often do not address the various omissions and additions.

⁴ Cf. R. D"Z HoffmannBereshit 24:35About R. David Zvi Hoffmann.

⁵ See R. David Zvi HoffmannBereshit 24:35About R. David Zvi Hoffmann and MalbimBereshit 24:10Bereshit 24:22Bereshit 24:37Bereshit 24:39Bereshit 24:42Bereshit 24:47About R. Meir Leibush Weiser similalrly.

⁶ See N. Leibowitz, cited above, who makes this point.

⁷ He similarly omits his request of Hashem "הַקְרֵה נָא לְפָנַי" which might emphasize his worries regarding the success of his mission.

⁸ See R. S.R. HirschBereshit 24:35About R. Samson Raphael Hirsch.

⁹ 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.

¹⁰ See, for example, its usage in Bereshit 43:7, Esther 2:10, and 8:6. .

¹¹ See the discussion above.

¹² See his second explanation.

¹³ See also R"Y Bekhor ShorBereshit 24:22About R. Yosef Bekhor Shor and RadakBereshit 24:4Bereshit 24:22About R. David Kimchi 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.]

¹⁴ Her actions sufficed to have her pass the test, even if she were to prove to be from a different family.

¹⁵ 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 that the wife be a relative). 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.

¹⁶ RYBS and Radak, in contrast, attempt to show how the narrator's account does not truly contradict the servant's tale. 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, it, too, assumes that it was only after hearing of Rivka's relationship to Avraham, that the servant gave the gifts.