Why is it that the Torah spends so long on this narrative? Because this story of Eliezer is the root and general concept of all of our Mitzvos of the Torah and therefore it is doubled more than most of the Halochos from Torah. It is known that the patriarchs are like a chariot to HaShem and their Neshomos are rooted in the highest levels of the ten Sefiros of Atzilus and that is in the Abah and Imah and Ze’eir Anpin and Nukvah of Atzilus which is the states of the Divine names Mah and Ban of every ‘Partzuf’. It is known that Avrohom and Soroh are of the state of Mah and Ban of Abah and Imah of Atzilus whereas Yitzchok and Rivkah are Mah and Ban of Ze’eir Anpin and Nukvah (and as it is written in Likkutei Torah) that Rivkah’s Neshomoh was in ‘Nogah’ of the spiritual world of Briyah (as was explained) and Eliezer’s main objective was to lift her up and elevate her Neshomoh for above her Neshomoh is the state of Ban of Malchus which is the lower Imah to unite with Yitzchok her husband that he is the name Mah of Ze’eir Anpin. This elevation for Rivkah was from the state of Nogah of the lower worlds of Biyah where she was the mother of Yaakov who represents the whole of the Jewish people who symbolises the oral Torah that unites with the written Torah and this is extremely lofty....
Maamorim of Chabad Rebbes of later generations explain that when dealing with someone who is endowed with wisdom (Or with anybody when dealing in their area of expertise) it is not necessary to explicitly articulate all the details of one’s message but through only mentioning the general overview one can allude to a much more complex concept but only needs to communicate it in an elusive manner. Even though some integral laws of Torah are only hinted at with a single letter or even a crown, the narrative of Eliezer is repeated in the Torah because of the virtue of its content. This is in addition to the reason that the conversation of the servants itself is special.
