עלה דרך
Heaven and Earth
Based on Toldos Yaakov Yosef, adapted into English, Machon Aleh Zayis
ואשביעך בה' אלקי השמים ואלקי הארץ אשר לא תקח אשה לבני מבנות הכנעני אשר אנכי יושב בקרבו (כד, ג).
Avraham refers to Hashem as G-d of the heavens and the earth, whereas later (pasuk 7) Avraham describes Hashem only as G-d of the heavens. Rashi, citing Chazal (Bereishis Rabbah 59:8), explains that Avraham was referring to his role in spreading knowledge of Hashem among the masses: Hashem was once known only as the G-d of the heavens but after Avraham spread knowledge of Hashem, Hashem was also known as the G-d of the earth. Why does Avraham reference this in commanding Eliezer to find Yitzchak a proper mate?
In his introduction to the laws of avodah zarah (Avodas Kochavim 1:1), Rambam explains the root of polytheism. The people were aware of the vast spiritual dimension between themselves and Hashem and understood that it is inhabited by a complex hierarchy of angels. They reasoned that just as one must accord the proper honor to a human king’s ministers, as they are entrusted with handling the affairs of state, so too must one pay homage to the angels, who seem to have a similar responsibility in providing mankind with their needs.
As the generations passed, the deference shown to the angels became full-fledged cult worship, with Hashem but a distant memory. Avraham made it his mission to teach his contemporaries that although G-d seems distant, it is He Who attends to the needs of every living creature. Worshiping angels is therefore not warranted.
The women in question, the Canaanite and the non-Canaanite, represent two types of spouses. The former is a beautiful and successful but barren business executive (the term Canaani is sometimes used in Tanach to refer to a merchant; see Yeshayah 23:8, Zecharyah 14:21, Mishlei 31:24, Iyov 40:30). The latter is neither glamorous nor savvy—yet she is modest and a dedicated mother to her children. These women model two preoccupations in life. The life of a “Canaanite” is a life dedicated to earning a living and professional development. It provides a person with material benefit and physical pleasure—yet it is barren of good deeds, which are a person’s ultimate legacy.
The “non-Canaanite” symbolizes a life of study and contemplation. It provides little by way of wealth or pleasure—yet it leads its adherent to good deeds.
When Avraham warned Eliezer about Yitzchak’s future wife, he was charting the direction of Yitzchak’s life. Making an honest living is important, but Yitzchak’s life must not be one of worldly preoccupation, the life of the Canaanite. Avraham exhorted Eliezer to recall what he had taught mankind: that Hashem is G-d of the earth as well as of the heavens. He Himself sustains each individual. Yitzchak must live a life of wisdom and good deeds, one that would leave a legacy of virtue. While such a path may minimize financial opportunities, one can be confident that Hashem, G-d of the earth, will provide for him who walks it.
