English translation — ש״ס וויי מורת, נ״ה מר־חשון, מבח״ח כסלו

One will understand it through the precedent of the explanation of the general definition of shlichus in Torah,

beginning from the first shlichus about which the Torah speaks

(and at length the details)

¹• In our plain understanding - the mission that Abraham sent Eliezer to find and arrange and make a shidduch for his son Yitzchak,

and how he then carried out his mission practically - in the shidduch of Yitzchak and Rivkah.

And there is room to inquire what was the definition and law of

(shlichus/mission)

Eliezer in fulfilling the words of Avraham to him*•,

and you shall take a wife for my son, for Yitzchak.”

What can be explained in this, or several ways,

and among them:

"Eliezer

was a messenger" for Kiddushin"

(as it stands

Oach la.

Sforno on the Torah

(ibid.,

And he took the hand of Rivkah.

And also)

[According to this interpretation - it must be said,

that this that Eliezer placed \"two bracelets on her hands\"

(ibid.,

52/ is in accordance with the custom\" to sanctify with a ring•••.

And see Midrash Aggadah there,

Sh'nazam v'hav - he was his kiddushin,

And two in redemptions through them that are two hundred and fifty,

The two hundred against the ketubah of virgins and the fifty addition•/

But in several Midrashim and commentators (it appears) that he did not betroth her but brought her to Yibuk and only then she was betrothed to him

(see Pidiy—a there according to the opinion of R' .".

And see to Karesh Chandu p. 165 Mara 22; p. 168 note 433

Sefer HaSichos - 5752

There are no additions²x and if "his agent"¹ of a person is like himself"?

[And also, the category of the messenger himself has several levels,

As is known²: The action of the messenger is like the action of the sender; beyond that, the power of action of the messenger is like that of the sender; and even more – the entire messenger is like the sender; until,

like him

(the sender)

literally"²²]

(0 Eliezer was in the category of a matchmaker,

to find a wife for Yitzchak

(Not as an agent for kiddushin*²)

Or even a matchmaker to betroth her - that although also a matchmaker has the power to betroth²,

This is however not the same power as an agent who is "like him" of the sender,

But regarding a matchmaker one does not say² that a matchmaker of a person is like him,

And on the contrary

- A matchmaker is explicitly not in his stead,

But like a separate person who does him a favor

(And one sees it in the custom of the world)

There is a rationale to say,

that Eliezer was not like a messenger of Avraham who is like his mind,

but rather like a separate entity

(like a matchmaker)

- as is implied by that which

(regarding the match of Yitzchak itself)

Eliezer "was²⁷ searching for a pretext to say to Avraham to approach him to marry his daughter,

Avraham said to him: "My son is blessed and you are cursed, and the cursed cannot cleave² to the blessed"².

[And in particular, in this account of events, it is emphasized and at length how Eliezer had to exert himself to find the suitable match for Yitzchak: Eliezer had to pray to Hashem by himself,

and to clarify by himself and make a sign

(and moreover, in a miraculous manner?/ because Avraham only told him•² "Do not take a wife for my son from the daughters of the Canaanites; go to my land and my birthplace,"

and did not specify whom he should betroth]

- consequently, there is room for one's own calculations to interfere.

But on the other hand,

Here is Eliezer

And he said to him to arrange a match for him, and the matchmaker went and betrothed her to him without appointment as an agent, behold she is betrothed.

Shabbos Parshas Vayishlach,

28 MarCheshvan,

from the month of Kislev

and so

Was "the elder of his house who ruled over all that he had"⁵¹,

"who rules over his master's Torah"⁵¹,

And "draws and waters from his master's Torah to others"⁵⁵,

And "Abraham's servant"⁵⁵,

That "a servant of a king is a king"⁵⁵ etc. And if not for the fulfillment of Abraham's words "and take a wife for my son Isaac" - Eliezer fulfilled everything exactly according to Abraham's words.

And moreover - Abraham had sworn him about this

("Put now your hand under my thigh and I will make you swear etc."¹⁵)

And because of this - and additional reasons - it is understandable that he was a messenger

(of a person like him)

to betroth Rivkah.

And it can be said,

then this

(then Eliezer was a messenger)

is understood also from that which it says" "And the servant took ten camels from his master's camels and went, with all the best of his master in his hand",

as the commentaries explain⁵,

that Eliezer had in his possession

(,

in his hand")

"all the good of his master" and with it could do what he wanted

(and also did not need any permission for this)

as it says earlier "the ruler over all that he has".

[And even according to the interpretation

(as Rashi brings•⁵/ that "he wrote a deed of gift

to Yitzchak for all that he had, so that they would jump to send him a gift" - Avraham gave over the deed of gift under the authority of Eliezer,

In such a way that he had the power to tear it apart, etc.,

As it is [stated] that 'all that was his' of Abraham was under Eliezer's authority]

To the contrary: How could Abraham have given 'all that was his' to someone•⁵ about whom there could be doubt as to what he would do with it•⁵?! This proves that,

That Eliezer was completely devoted to Abraham

(But he was a servant/ and therefore also when he sent him to make the shidduch for Isaac - he was

(Not like a matchmaker,

Who is an independent entity,

only)

like a shliach,

that his entire existence is the existence of the sender.

And therefore Avraham could leave in his possession "everything that was his" without any doubt about the matter■⁵.

The explanation of this will be understood by prefacing another question - a

02 and

Sefer HaSichos - 5752

"A klutz kashya" - on the fact that "a deed of gift was written for Yitzchak of all that he had so that they would jump to send him gifts":

Even with regard to the mitzvah of charity

(and so forth)

the law is that "a person should never consecrate or devote all his possessions,

and one who does so transgresses the intent of the verse,

for it says "from all that he has" and not "all that he has" etc."

So how is it that Avraham gave over "all that he had" to Yitzchak?

(even if he would have given it to him then as an inheritance,

would also not have been understood

כל שכן that this was "so that they would rush to send him their daughter"

And in particular, since even if he had not given "all"

but rather most,

being that he was an extremely wealthy man, this would also have brought about that "they would rush to send him their daughter")

And in particular, since Avraham was then one hundred years old,

and he lived afterward only so many years

(that he conducted accordingly, he there needed to have assets for himself alone and

his household, etc.

(and particularly after that 'And Abraham added and took a wife, etc., and she bore him, etc.')

In the inner dimensions of the matters, one could explain based on what our sages said, "Yitzchak son of Avraham, Avraham begot Yitzchak",

And our sages of blessed memory said, "The features of Yitzchak's face resemble Avraham,

because also in their inner dimensions and in their service, they are

(in general)

Or? Humility and continuation - "The Patriarchs are the chariot"•⁵; but one must still understand the matters simply according to the revealed [aspect of Torah].

And one could say the explanation of this:

The marriage of Isaac and Rebecca - the first

(preparation for the marriage and)

marriage that is written in the Torah - is not merely a private marriage between two individuals

(Isaac and Rebecca), but rather a matter of the most general nature: the first marriage of the Jewish people

(after the fulfillment of the commandment of circumcision)

■⁵,

And further: Through the marriage there came to be

("offspring" —)

the continuation for all of the Jewish people.

That is,

that in addition to the private marriage between Yitzchak and Rivkah,

this also signifies the marriage of all of the Jewish people"

(That brought about offspring and gave the possibility for the continuation of the existence of the Jewish people,

until the end of all generations)

And one can say that therefore Abraham gave over "all that he had" to Isaac his son,

Because this is not just a private wedding between Isaac and Rivkah,

But a marriage of the entire Jewish people.