In Parshas Chayei Sara, the Torah recounts the story of Yitzchak’s marriage. Avraham charges his servant Eliezer with the mission of finding a suitable wife for his son.
Avraham instructs Eliezer as follows:
Text 1
“And I will adjure you by the Lord, the G-d of the heaven and the G-d of the earth that you will not take a wife for my son from the daughters of the Canaanites, in whose midst I dwell. But you shall go to my land and to my birthplace, and you shall take a wife for my son, for Yitzchak.” And the servant said to him, "Perhaps the woman will not wish to go after me to this land. Shall I return your son to the land from which you came?" And Avraham said to him, "Beware, lest you return my son back there. The Lord, G-d of the heavens, Who took me from my father's house and from the land of my birth, and Who spoke about me, and Who swore to me, saying, 'To your seed will I give this land,' He will send His angel before you, and you shall take a wife for my son from there.”
Bereishis 24:3-7
The above account is then repeated a second time when Eliezer tells Besuel, Rivka’s father, the words of Avraham.
There is, however, a discrepancy between what Avraham told Eliezer and what Eliezer relays to Rivka’s family in the name of Avaraham:
Text 2
And [food] was set before him [Eliezer] to eat, but he said, "I will not eat until I have spoken my words." And he [Besuel] said, "Speak." And he said, "I am Avraham's servant. And the Lord blessed my master exceedingly, and he became great, and He gave him sheep and cattle, silver and gold, man servants and maid servants, camels and donkeys. And Sara, my master's wife, bore a son to my master after she had become old, and he gave him all that he possesses. And my master adjured me, saying, 'You shall not take a wife for my son from the daughters of the Canaanites, in whose land I dwell. Instead, you must go to my father's house and to my family, and take a wife for my son.' And I said to my master, 'Perhaps the woman will not follow me?' And he said to me, 'The Lord, before Whom I walked, will send His angel with you and make your way prosper, and you shall take a wife for my son from my family and from my father's house.’”
Bereishis 24:33-40
While Avraham said, “The Lord....will send His angel before you, and you shall take a wife for my son from there,” Eliezer says, “The Lord...will send His angel with you and make your way prosper, and you shall take a wife...”
Why did Eliezer change the words that his master had actually said for other ones?
While it seems that this is merely a stylistic difference, this discrepancy changes the connotation of the dialogue.
This can be noted in Rashi’s commentary in Parshas Noach. It is understood there, that there is a significant difference between the words “before” and “with.”
Regarding the Torah’s description of Noach and Avraham and the relationship that each tzadik respectively had with the Almighty, the Torah employs a different language by each.
Concerning Noach, the verse says, “These are the generations of Noach—Noach was a righteous man, he was perfect in his generations; Noach walked with G-d.” However, in regard to Avraham, the verse states, “'The Lord, before Whom I walked.”
In one verse the word “with” is employed and in another, the word “before.” Rashi explains the discrepancy as follows:
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But concerning Avraham, Scripture says (Bereishis, 24:40): “[The Lord] before Whom I walked.” Noach required [G-d’s] support to uphold him [in righteousness], but Avraham strengthened himself and walked in his righteousness by himself.
Rashi, Bereishis 6:9
From the above, it is apparent that the difference between the words, “with” and “before” is not merely cosmetic, but changes the meaning of the verse.
Noach walked with G-d, as G-d was always there for him to lean on, while Avraham walked before Him, since G-d did not need to support him from falling.
According to the distinction that Rashi makes between these words in regard to Noach and Avraham, a similar contrast can be understood in relation to the language used by Avraham and Eliezer.
With and before
In our context, the distinction between the word “with” used by Eliezer, and the word “before” employed by Avraham, about the manner which G-d will intercede in the success of the mission, can be understood simply: “With you” means together with you, while “before you” means prior to your actions.
Meaning, that when Eliezer expressed Avraham’s words to Besuel as, “The Lord...will send His angel with you,” he was indicating that G-d was going to be a “support to uphold him” in the work that Eliezer was to do himself. G-d wasn’t doing the work for Eliezer, he was doing it with him.
However, the language that Avraham himself had said to Eliezer was, “He will send His angel before you.” Connoting, that not only will the angel help in the work that Eliezer was to do in finding a spouse for Yitzchak, but that the angel will also ensure beforehand that he will succeed in this mission. Success was already guaranteed from the onset.
The fulfilment of Avraham’s words
Avraham told Eliezer that his success would already be ensured from the onset, without any difficulties on Eliezer’s end.
Indeed, this is what happened in Eliezer’s mission, as can be clearly seen from the Torah’s account of Eliezer’s undertaking.
After Eliezer had arrived at his destination of Aram Naharaim, the following occurs:
Text 4
And he made the camels kneel outside the city beside the well of water, at eventide, at the time the maidens go out to draw water. And he said, "O Lord, the G-d of my master Avraham, please cause to happen to me today, and perform loving kindness with my master, Avraham. Behold, I am standing by the water fountain, and the daughters of the people of the city are coming out to draw water. And it will be, [that] the maiden to whom I will say, 'Lower your pitcher and I will drink,' and she will say, 'Drink, and I will also water your camels,' her have You designated for Your servant, for Yitzchak, and through her may I know that You have performed loving kindness with my master." Now he had not yet finished speaking, and behold, Rivka came out, who had been born to Besuel the son of Milcah, the wife of Nachor, Avraham's brother, and her pitcher was on her shoulder.
Bereishis 24:11-15
The first instance where G-d’s assistance is recognizable, is seen at the moment of Rivka’s entry. Before Eliezer even finishes his prayers, Rivka already appears before him.
While one might assume that Eliezer was indeed a participant in causing Rivka to come to the well, as Rivka’s arrival was in answer to his prayers—which is expressive of his participation—this is not the case.
From the verse’s statement that, “he had not yet finished speaking, and behold, Rivka came out,” it is indicative that Rivka’s coming out was not as a result of his prayers, but had been predestined to occur beforehand.
Indeed, for Rivka to have arrived at the scene before Eliezer finished his short prayer, G-d must have implanted into her mind the idea to set out to the well before Eliezer even began praying.
The reason that Eliezer needed to pray, and that Rivka’s entry was subsequent to his prayers—though her arrival had already been ensured—was only so that Eliezer would recognize which girl the Almighty had sent.
Once Eliezer had made a sign in his prayers as to know who the proper girl would be, it became easy for him to spot the fitting bride for Yitzchak. His prayers though did not cause the actual event to come about.
Later on in the saga, after Eliezer meets Rivka’s family and asks permission for the marriage to take place, Rivka’s father Besuel attempts to resist to the match.
In immediate response, the angel of G-d sent to ensure that Rivka return with Eliezer, exterminated him.
This event can be observed in the course of the conversation between Rivka’s family and Eliezer:
Originally, Besuel was part of the conversation, even admitting that this match was ordained by G-d, as he states, "The matter has emanated from the Lord. We cannot speak to you either bad or good.”
When the consent was finally given however, we see that Besuel was absent. The verse tells us:
Text 5
And her brother and her mother said, "Let the maiden stay with us a year or ten [months]; afterwards she will go."
Bereishis 24:55
