Genesis 24:42-67 Chavurah Shalom Saturday 3/5/16

We have the difficult task of trying to hold together the two halves of our story of the Marriage of Isaac and Rivkah, being torn in two from last week to this one in the Three Year Cycle. We have the more formal aspects of the Marriage Pact being laid out before us, and the actual consummation of the marriage at the end of our text. In this case, while you have the involvement of Eliezer, we find the Covenant of Marriage as orchestrated and brought to pass by God. Later such arrangements are left to the families and clans of the Nation of Israel. The servant was a model of loyalty and persuasive speech, who commended his master’s interests by word and deed. His speeches were finely judged to persuade Rebekah’s family to give her in marriage to the unknown Isaac (34-49). Then, when next day they stalled about letting her go immediately, he refused to take no for an answer and insisted that they depart (54-58). But despite all his natural gifts, the servant was a man of prayer. He relied on God, not on chance or his own ability. Arriving at the well he prayed ‘O LORD... give me success today’, and, as is often the case, his prayers were answered more quickly (before he had finished praying) and more fully (a daughter of Bethuel... and very beautiful) than he had anticipated (cf. Is. 65:24; Eph. 3:20). Rebekah herself not only exceeded the servant’s expectations, she was shown to be the perfect wife for Isaac (cf. Pr. 31:10-31). She was energetic (running to draw water for ten camels; v 20), hospitable (eager to welcome the servant to her home; v 28) and, above all, a woman of faith (ready like Abraham to leave home and family for the land of promise; v 57, cf. Mt. 19:29).--New Bible Commentary, p. 76. Vv. 42-49 Eliezer makes some minor changes from the initial description as he in ,בְּתוּלָה ,recounts his meeting with Rivkah. She is referred to as a virgin, betulah The distinctions .עַלְמָה ,v. 16; but in v. 43 she is referred to as a "maiden," 'almah between these two words are often argued by the Jews to prove that there was no virgin birth, since the first word, betulah refers to a virgin, while the second word, 'almah, simply refers to a young woman. However, this word 'almah is used only nine times in the Hebrew Scriptures, and would most definitely refer to a young woman who has not had relations with man in our present text, its first occurrence, as well as in Exodus 2:8, in reference to Miriam, Moshe's sister; in Song of

- 1 - Solomon 1:3; 6:8. Two of the references have to do with a tune, Psalm 46:1; 1 Chronicles 15:20. We would normally understand the Proverbs 30:19 to also refer to a virgin. The Isaiah 7:14 passage is interpreted by Matthew 1:22-23 to refer to the virgin giving birth to a son. The only other occurrence, Psalm 68:26 is not clear enough to say one way or another. The Theological Wordbook of the Old Testament states categorically: There is no place where it can be proved that 'almah refers to a woman that is not a virgin. On the other hand, the use of the word betulah, while all lexicons categorically identify this word as "virgin," there are some passages that are called into question by many modern scholars. These two terms are used interchangeably in our passage, and a case can be made that both of them refer to those who are virgins. We discover only in the retelling of the event that the servant prayed 'el-libbi, literally "to my heart." In other words he did not pray out loud, but ,אֶל־לִבִּי inwardly in his heart. Originally, he first placed the jewelry upon Rivkah and then asked, "Whose daughter are you?" But here this is reversed, and places the jewelry upon Rivkah only after discovering that she was indeed of Avraham's kin. Some assert this was to make absolutely certain that God had prospered his way. Others assert that this was to avert issues with her family, that he would have bestowed such gifts upon someone that he did not know who she was or to what family she belonged, particularly so since he had come to find a wife for Isaac from Avraham's family. We may note that God has shown kindness, that is Covenant Loyalty, Chesed, to Avraham at v. 12, 14, and 27. The question then becomes, will Laban also extend Chesed to Avraham by granting Rivkah as Bride to Isaac. This was such a convincing appeal by Eliezer as to make it difficult for Laban to turn down such a dowry and proposition. V. 50-51 The appearance of Bethuel has baffled the commentators. He plays no role in these proceedings outside of this one remark. Laban is the one who takes precedence in all of these proceedings, and Rivkah tells "her mother's house" of the arrival of the servant, and no mention is made of Bethuel. Gifts are given to Rivkah, her mother, and her brother, v. 53. It is the brother and the mother who wish to hold onto Rivkah a little longer, v. 54. The name Laban means "to be white." Bethuel is normally understood to mean "man of God." In neither case do we find a description of the character or nature

- 2 - of these two men. We will discover later the deceitful ways of Laban in his dealings with Jacob. In fact, Laban supplants the supplanter! Radak suggests that the father was too enfeebled and incompetent to act, other than to indicate his assent to his son’s statement of agreement in principle. Numerous ancient Near Eastern texts demonstrate that in a patriarchal society the brother had important duties and powers in regard to his sisters. There are also legal documents that detail the joint exercise of authority by mother and son in the marriage of a daughter.--JPS Torah Commentary, p. 167. RadakAcronym for Rabbi David ben Joseph Kimchi (?1160–?1235) Grammarian, lexicographer, and bible commentator. Narbonne, Provence. The response is one of capitulation - we can say neither bad nor good, nay nor yeah, because ADONAI Himself has already decided. They accept the fact that ADONAI is involved in this event, and that they no longer have the privilege of making this decision. ADONAI had made the decision for them. This whole scenario strongly suggests that it is ADONAI who is acting as the Shadkan in this situation. It would seem at face value that this family had come to believe in the One True God, the God of Avraham. However, we do know and find out later, that Laban had teraphim, or house hold idols, Genesis 31:19, 34. Whether they simply accepted ADONAI as the God of Avraham, one that was actively involved with Avraham's life, and just placed Him alongside their own gods, or accepted ADONAI as their God is up for speculation. They do acknowledge that the one reason to send Rivkah off to be Isaac's wife is the unmistakable hand of God throughout this episode.--Victor P. Hamilton, Genesis 18-50 in The New International Commentary on the Old Testament, p. 157. Vv. 52-54 This is the third time that the servant worships ADONAI, v. 12-14, 26. The first time the emphasis was on the content of the prayer. In the second and third instances words are absent. Petition gives way to prostration, and in these last two there is a progression from lowering one's head, v. 26, to lowering one's entire body, v. 52. Nowhere does the servant thank Laban. What he always does is offer praise to ADONAI.--Hamilton, p. 158. We are to worship and to Praise God for all that He has done in our life, Deuteronomy 10:21; 1 Chronicles 16:4; 23:5, 30; Psalm 22:22-23, 26; 30:4. On and on we will find Praise throughout the Psalms and the commandment to Praise

- 3 - Him. Hamilton noted a progression in Eliezer's worship and praise, from the simple bowing of the head to the prostration of his whole body. We recognize various postures and forms of prayer, praise and worship. We accept the lifting up of the hands, the bowing of the head, the folding of the hands, and getting on bended knee. James, the half brother of Yeshua, was called Old Camel Knees, because it is said that he kneeled so much in prayer that his knees became as calloused as a camel's. Posture speaks to ourselves as much as to God, giving Him the glory and submitting and surrendering ourselves into His hands. We recognize that He is the greater, and we are the lesser through our posture. This is right and normal. To bow down before is an expression of worship and praise. It is only after giving God the glory, worshipping and praising Him, that Eliezer then distributes gifts to everyone. This is in keeping with God as the real Shadkan in this whole affair. God is making choice of a wife for Isaac. Once Laban has agreed that Rivkah will be Isaac's wife, then the presents are given. Had they been offered before Laban was asked for Rivkah, his cooperation would have been seen as motivated by greed. Had they been offered before the servant worshipped, they would have been seen as part of a business negotiation. This is the second time Rivkah has received a gift from the servant, but the first time her family has received anything in the way of a dowry.--Hamilton, p. 158. Thus we recognize the Bride Price being paid by Avraham through Eliezer for Rivkah. This was an important aspect of the Hebrew Marriage. It comes vital when we understand the Bride Price of Messiah being the life that He laid down for His Bride, the Blood of the Lamb of God slain from the foundation of the World. The Chumash noted that the gifts given to the family served the function of the ring customarily given nowadays. The earlier gifts given to Rivkah at the well were meant only for the purpose of betrothal.--p. 129. The Zondervan Illustrated Bible Backgrounds Commentary outlines the ancient marriage customs. These customs included an exchange of wealth between the families with several purposes. The marriage price indicated here is given from the groom's family to the bride's family. This transfer is part of the socioeconomic system of provision and should not be thought of as the purchase of chattel. The transfer often took place in two parts: a small "down payment" offered as surety that the wedding would take place, with the remainder changing hands shortly before the wedding. These two stages are approximated

- 4 - in 24:22 and 24:53. The dowry was given by the bride's family to the bride, a transaction from father to dauthter, and represented her inheritance from the family since she typically did not inherit land. Moveable property and valuables were common dowry items. Its function was to provide for the support of the woman should the husband die, desert her, or divorce her. The dowry of Rebekah is not detailed, though her nurse may have been part of it.--p. 102. Vv. 55-58 The servant is anxious to return and reveal his own diligence and obedience to the task delivered to him. Her mother and brother however request a time period of 10 days in order to say "goodbye." The Chumash regards this time period as either 10 months or a year, the time generally given to a young bride to prepare for her marriage. Thus Laban and her mother were making a most customary and reasonable request. The Chumash then went on to regard this time period as an intent to break the engagement, and the demand from Eliezer to be sent on his way a recognition of this intent.--p. 130. This may be what is known as Isogesis. Exogesis, the understanding of the text, is where you let the language, culture, and context tell you what it has to say. Isogesis is the reading back into the text things you know are practiced today. Thus, the Hebrew Wedding practice may have been read back into the text by the Sages. Our text simply says, "Let the young girl dwell with us days or 10, after she will go." Thus it does not literally say "10 days," but gives a somewhat nondescript period of time. Days is translated "year" in the Chumash, and the whole sentence translated "some ten days" in the JPS Tanach. The Targumim interpret this to mean "a year or 10 months." The plural "days" or yamim, can be understood at times to refer to a year, or even to a nondescript amount of time. Thus there is a legitimate reasoning behind the Chumash and Sages attempt to understand. The Septuagint translates "a few days, perhaps 10." When the servant responds, Eliezer points once again to the intent and purposes of God, and insists that he be allowed to leave immediately. He is in fact putting it this way, "Do not delay God." This raises the stakes. They then put the decision off upon Rivkah. That which she is deciding is both whether or not to become Isaac's wife, and whether or not she was willing to leave immediately. Her simple statement, "I will go." This reflects the simple yet compelling nature of the marriage vows as pulled from the Ruth story, Ruth 1:16-17.

- 5 - Tim Hegg suggests that there is romance in our text. The text presents this decision as no struggle at all for Rivkah. Hegg said: her heart had been won over by the very thought of marriage with Isaac, though she had never seen him. Like any young lady, she no doubt had dreamed of what her chosen one would be like: his outward appearance, his demeanor, his voice, his abilities, and all the rest. But she apparently was well accustomed to trusting God for her dreams - His leading was what she leaned upon. So having ascertained that this was His will, her heart was eager and ready to meet the one she had always loved.--p. 3, Parashah Twenty Two. This is a lifting up of Rivkah from out of the pagan world surrounding her to a higher level. I would agree to the concept of her accepting the will of God, and trusting in such a God to provide for her a good mate. Some would refer to this as a Spirit filled imagination. This is indeed a reading between the lines concerning a young girl and her reactions to such a set of circumstances. Vv. 59-61 The result is that they send Rivkah off with Eliezer. Once she had expressed her intent, her family no longer hindered the departure. The nurse who went with her is later identified as Deborah, Genesis 35:8. The Chumash noted that Ibn Ezra commented that a nurse of a girl's infancy remained with her throughout her life. Hebrew meneket is really a wet nurse, such as employed for the baby Moses in Exodus 2:7. Rebekah could hardly have been in need of such services. In Mesopotamia the wet nurse, Akkadian muš ē niqtum, “the one who suckles,” frequently had the additional duties of tarbı̄ tum, bringing up the child and acting as guardian. In 35:8 Rebekah’s nurse is identified as Deborah, and her death and burial are recorded. She was obviously an esteemed member of the family. Having attended and reared Rebekah from birth, she must have remained as a member of the household and now accompanies her as a chaperon. Interestingly, Targum Jonathan renders meneket by padgogthah, from Greek paidagō gos, “tutor,” a meaning that echoes the Akkadian tarbı̄ tum.--JPS Torah Commentary, p. 169. The blessings pronounced upon Rivkah by her family are quite similar to the blessings pronounced upon Avraham following the Akeidah, Genesis 22:15-18. The prayer called for much offspring, and for the victory and prosperity of those offspring over their enemies. This is also very similar to the blessing of Noach upon Shem and Japheth, Genesis 9:26-27. Thus the divine promises are attached to Rivkah as the wife of Isaac, thus empowering her to be the next Matriarch of the

- 6 - Hebrew people. This is also in preparation for the fulfillment of the Promises of God concerning the Exodus and the entrance into and possession of the Promised Land. than (ברך) ”Rebekah’s name sounds even more like a play on the root “to bless does Abraham’s, and this connection is here made explicit. The blessing itself, “May you become thousands of ten thousands,” contains another play on her name, according to Gunkel and Strus (Nomen-Omen, 165) for ten thousand is řb̄ b̄ h, again quite similar to Rebekah’s own name. It also links up with the רבבה ;cf 1:28; 9:1, 7; 17:2 ;רבה) frequent command and promise about multiplying 22:17). It is through Rebekah that the promise of a multitude of descendants for Abraham will begin to be realized.--Word Biblical Commentary, p. 151. are similar, you may ,רִבְקָה ,and Rivkah ,בָּרַך ,While the sounds of the word to bless notice they are two very different words. Most lexicons translate her name to mean "choice calf," or "choice cow." Not a very endearing term! However, much etymology is questionable. This ends with a summary statement declaring the successful completion of the task and oath taken by Eliezer. He is the acknowledged leader of this little band as they depart for Canaan. Eliezer leads, and Rivkah follows. v. 62-67 records the marriage. The story begins with Isaac given to prayer and meditation. He is at the place where Hagar’s prayers are heard, Beer-la-hai-roi, the well of the living one who sees me." Many regard this as an" ,בְּאֵר לַחַי רֹאִי oasis, and is the place where Isaac later settled, Genesis 25:11. He is perhaps in meditation and prayer concerning the return of Eleizer with a bride. The meaning of Hebrew la-suach is obscure. The present rendering is based on Arabic sahṛ , “to take a stroll.”--JPS Torah Commentary, p. 169. This is an interesting possibility. I read a book long ago that suggested we "jog with Jesus." Once your have developed the muscle memory for a daily habit of jogging or running, it then becomes a perfect time for some meditation upon God. On the other hand, I find myself sometimes pacing and praying. Sometimes such a stroll enables me to allow my mind to meditate more closely upon a given subject or for prayer. He is also perhaps in a mourning for his mother, Sarah. It is typically taught that this was the origin of the Mincha Prayers. Avraham is considered to be the originator of the Shacharit Prayers Genesis 19:27, and Jacob the one

- 7 - beginning the Maariv Prayers, Genesis 28:11. They both “lifted up their eyes” and saw one another. Rivkah knew who Isaac was before Isaac knew who Rivkah was. Yet, it was as if God directed them towards one another. The question of the servant was unnecessary, but his response was my master. This moved Rivkah to don the veil. The ,הוּא אָ דֹנִי ,simply, Hu Adonai veil was and is an integral part of the wedding ceremony and would alert Isaac of the impending ceremony. The veil signified that Rivkah was indeed a virgin, and that she had kept herself pure for the one who would be her husband. While the Scripture simply speaks of the consummation of the marriage bond, it would be unlikely there was no formal ceremony, that would have been carried out as a family. Remember, Avraham had many servants, and 318 trained men in his household, whether these were actual soldiers or a Yeshiva. The response of the servant, Hu Adonai, also moved the attention away from Avraham and now onto Isaac, the next Patriarch, and the one to whom all of Eliezer's loyalty was now due. It is as though Avraham is already dead, but we know that is not true. Nonetheless, the significance of Avraham's absence cannot be ignored. The servant at this point reports to Isaac, and not to Avraham. Our next chapter notes that Avraham remarried and lived to be 175. This would be a period of 38 years after Sarah's death. A long time indeed for this journey and resultant marriage. Isaac received a full report from the servant, affirming that this was indeed God's choice for Isaac for a wife. Thus he brought Rivkah to his mother Sarah's tent. Hegg takes this to mean that first of all, she is introduced to all the women of the family, and takes up her residence with them. It is part of the understanding that there was indeed an entourage for the journey, and a welcoming party when she returned. There would be much ado concerning the wife of the new family leader when she arrived. Our text simply reports the consummation of the marriage. The image of the Wedding Feast from Fiddler on the Roof once again enters the imagination. Did they indeed enter into the tent and consummate the wedding with a great feast and people all around? Such a concept is foreign to our Western minds. That she was brought into Sarah’s tent has vast theological ramifications. The Seed is now secure through the wife of Isaac. She is the new matriarch and will carry on the function now that Sarah is gone. Isaac then loved her and was

- 8 - comforted after his mother’s death. The indication is that he had mourned her for 3 years, since she died when he was 37, and Genesis 25:20 indicates he was 40 when they were married. The Chumash declared that as long as Sarah was alive, a lamp burned in her tent from one Sabbath eve to the next, her dough was blessed, and a cloud signifying the Divine Presence hung over her tent. When Sarah died, the blessings ceased, but when Rivkah entered the tent, they resumed. This proved that Rivkah was the worthy successor of Sarah.--p. 132. Our text ends with the simple statement that Isaac took Rivkah as his wife, and he loved her, and he was consoled concerning his mother's death. Having consummated the marriage, she would then be recognized as the new Matriarch by in Scripture ,אָהַבָה ,all the family and household. The first reference to 'ahava notes the love of Avraham for Isaac, and the second reference notes the love of Isaac for Rivkah. These two relationships form the basic building blocks of life and society. God's community of faith is built first of all on the relationship of the family. This love is not simply a "falling into love," but is a Covenant Commitment of a man and a woman together with God as the Head of the Marriage Union and Head of the Home. He married her, he consummated the marriage, and then he "loved her." This concept of love in marriage is described by Paul as expressed in Messiah Yeshua's love for Israel, the Bride of Messiah, Ephesians 5:25-33. A further expression of the companionship and completion of the marriage union is that in this relationship, Isaac found comfort after the loss of his mother.

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