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And she took the veil and covered herself. (24:65)

When Rivkah saw Yitzchak coming towards her, she questioned Eliezer concerning his identity. When Eliezer responded that it was his master, Yitzchak, whom she would soon marry, she immediately covered her face with a veil out of tznius, modesty. Rashi states that the word xf,,u, “and she covered,” should actually be translated “and she was covered” because it is the hispael, reflexive form, of the verb.  He compares this to two other words, rce,u, “and she was buried,” and rca,u, “and it was broken.” Rabbi Yerucham Levovitz z.t.l. suggests that Rashi’s choice of examples, i.e. breaking and burial, are deliberate….

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And I said to my master, perhaps the woman will not follow me. (24:39)

The Midrash cites a pasuk in Hoshea  (12:8) “As for the merchant, the balances of deceit are in his hand, he loves to oppress.” applying it to Eliezer. Since he did not reveal his true intentions of seeking to have Yitzchak marry his daughter, he is labeled as deceitful. This seems puzzling. Is someone considered a liar just for covering up the truth? Never did Eliezer utter an untruth, yet he is referred to as deceitful! Rabbi Tzvi H. Volk suggests the following insight into the Midrash. He cites Rabbi Mordechai Yaffe who disagreed citing the popular dictum: “Whatever comes out…

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And I said to my master, perhaps the woman will not follow me. (24:39)

Upon meeting with Rivkah’s family, Eliezer recounted his entire discussion with Avraham. Included in the conversation, Eliezer related his anxiety that the prospective bride might refuse his offer. Rashi cites the reason behind this fear. Eliezer, himself, had a daughter for whom he sought Yitzchak as a husband. Upon approaching Avraham with the idea of this match, he encountered a negative response. Avraham’s rejection was based upon the fact that Eliezer, as a descendant of Canaan, was considered cursed, while Yitzchak was blessed. A union between one who is blessed and one who is cursed cannot endure.  The spelling of…

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And Avraham came to mourn for Sarah and to weep for her. (23:2)

Chazal teach that the initial three days of shiva (the mourning period), are to be dedicated to be’chi, weeping. These days are followed by the remaining days, designated for hesped, eulogy. First one lets himself go by crying, dramatically demonstrating the feeling of loss he has experienced with the passing of the deceased. This is followed by an intellectual appreciation of the deceased. Therefore, it seems puzzling that Avraham transposed the sequence by first eulogizing and afterwards weeping. Rabbi A.M. Shach, Shlita, explains this change in the following manner. Situations sometimes occur in which the hesped must precede be’chi. Only…

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