אותה הוכחת. נסמך העבד על תפלת הנביא שהשם ענהו והוכיח בחלום על יד המלאך. שהוא שליח השם לעזרו. והעבד חשב בלבו כי אין עם נדיב כמו משפחת אדוניו. ורבים יתמהו באמרם שלא שאל כהוגן. ולא ידעתי למה כי אילו היתה נערה אחרת שתשקהו ותשקה לגמליו ומצאה שהיא ממשפחה אחרת היה עוזב אותה ולא הפסיד כלום. כי ויאמר בת מי את פירושו וכבר אמר לה קודם שיתן לה כלום. וכן אמר ואשאל אותה ואשים הנזם וכלל הדבר שהתפלל לשם שיוכיח אחת ממשפחת אדוניו. וההוכחה שתעשה דרך מוסר כמו בת נדיב והשם שמע תפלתו. ודרך יהונתן אחרת: SHE THAT THOU HAST APPOINTED. The servant relied on the efficacy of the prophet’s21Abraham. prayer.22Thou hast appointed implies that God had already chosen a bride for Isaac. How did the servant know this? I.E. suggests that the servant believed that God had accepted Abraham’s prayer (Krinsky). Or I.E.’s point is that the servant did not set up a test to see if the Lord set aside a damsel for Isaac. He trusted that God had because he relied on Abraham’s prayer (Filwarg). Throughout this section I.E. refers to the servant as “the servant.” He apparently was uncertain as to whether to identify him with Eliezer, as the Midrash and other medieval commentators did. He was certain that God accepted it and sent an angel, the latter being God’s very own messenger, to help him by appointing a damsel in a dream.23I.E.’s comment is vague. Weiser suggests that an angel appeared to Rebekah and directed (appointed) her to go out to the well. According to Krinsky the angel appeared to Rebekah’s family in a dream and told them to appoint a damsel for Isaac. The servant reasoned that there was no family as charitable as his master’s.24Hence a girl saying, Drink, and I will give thy camels drink also would most probably be of Abraham’s family (Krinsky). Many are perplexed 25Taanit 4a. because they say that the servant expressed his request improperly.26In other words they claim that the servant selected an improper omen as proof of God’s choice. “What would the servant have done if a lame or a blind girl would have offered to give him and his flocks water? What would he have done if she was not of Abraham’s family and kindred” (Taanit 4a)? I, however, do not see anything wrong in what he said, for had it been another damsel, one not of Abraham’s family, who offered to give him drink and water his camels, he would have left her and nothing would have been lost, for the verse and said; Whose daughter art thou means he had previously said, before he gave the ring and bracelets to Rebekah, whose daughter art thou ?27Verses 22 and 23 state that the servant first gave Rebekah a golden ring and two bracelets and then said, Whose daughter art thou ? This implies that he took Rebekah for Isaac before he knew who she was. This contradicts what I.E. has just said, hence his interpretation. Scripture similarly states, And I asked her, and said: Whose daughter art thou? And she said: The daughter of Bethuel…And I put the ring upon her nose, and the bracelets upon her hands (v. 47). The sum of the matter is the servant prayed that God would appoint for Isaac a young lady from the family of his master, the sign of God’s choice being that the damsel would act graciously as a woman of noble character should.28Cf. Cant. 7:2 (bat nadiv). God heard his prayer. However, the case of Jonathan is totally different.29I.E.’s point is that the servant did not really set up a test to determine God’s will. He merely offered a prayer that God send him what he was looking for. His choice was not dependent on what the girl would do. If she acted in a certain way then he would investigate further. However, Jonathan set up a test. If such and such would happen he would act thus; if it did not, he would act differently. Jonathan’s test related to his attacking the Philistines. Jonathan said, If they say thus unto us: Tarry until we come unto you; then we will stand still in our place, and will not go up unto them. But if they say thus: Come up unto us; then we will go up; for the Lord hath delivered them unto our hand; and this shall be the sign unto us (I Sam. 14:9, 10).