(Genesis 24:27)
Cheshvan 21, 5778/November 11, 2017
Chayei Sara, (The Life of Sara), this week's Torah reading, opens and closes with two of the most seminal and formative life events, not only for Avraham, Sara and Yitzchak, but for the entire nation of Israel, throughout all the generations. These are the death of Sara and her burial in the cave of Machpelah, purchased by Avraham from Ephron the Hittite, and, at parasha'send, the marriage of Yitzchak to Rivkah. These two events are unrivaled in their significance for the children of Avraham and Sara. They define who we are to this very day. Yet by far, the vast majority of the verses which make up Chayei Sara are dedicated to a man whose name is not mentioned once in the parasha; a man who is not a son of Avraham and who does not share in the inheritance of Avraham.
This man is referred to as Avraham's servant, but since he is also referred to as "the elder of his [Avraham's] house, who ruled over all that was his," (Genesis 24:2) we can draw the logical conclusion that this servant is none other than Eliezer of Damascus, (Damesek Eliezer), - who, in parashat Lech Lecha, is referred to by Avraham as "the steward of my household." (ibid 15:2)
We can safely assume that Damesek Eliezer accompanied Avraham out of Haran when G-d called Avraham and told him "lech lecha" - leave your family behind and come to Canaan, and yet he is mentioned only once by name, when Avraham, despairing of ever fathering a child, suggests to G-d that Eliezer become his spiritual son and inheritor of Avraham's legacy. "O HaShem G-d, what will You give me, since I am going childless, and the steward of my household is Eliezer of Damascus?" (ibid)
And now, in Chayei Sara, this virtual unknown become the man Avraham trusts with all his heart and with all his soul, with the fate of the entire nation of Israel, yet to come into being. Avraham tasks Damesek Eliezer with the unparalleled responsibility of finding for his son Yitzchak a bride from among Avraham'speople in distant Haran. Avraham's only spoken requirements are that the bride not be from the Canaanite nations in whose midst he dwells, and that she agree to return with Eliezer to the land of Israel, where she will spend her life with Yitzchak.
Eliezer readily agrees to the task, harboring no misgivings over the fact that he himself had once been considered a candidate by Avraham to be worthy of Avraham's inheritance. The choices that he makes along the way, the decisions that he takes and the qualities that he exhibits throughout his journey and mission, are nothing less than exemplary. He prefaces his every move, his every decision with a statement of loyalty to Avraham's wishes and with praise for the G-d of Avraham. The qualities that he, himself, determines he must witness in a potential bride for Yitzchak: loving kindness, a generous spirit and a pleasant and modest demeanor, reflect the profoundly pure soul of a man who had spent his life a student of Avraham. His humility and modesty are a paradigm for all to emulate. His kindly manner and respect toward others reveal the fineness of his character. The alacrity with which he completed his task, and his gratitude toward HaShem for His facilitation of Avraham's wishes for Yitzchak, reflect the depth of His faith in G-d, the depth of his friendship for Avraham, and the depth of his commitment to the building and shaping of the future nation that was to emerge from Avraham's progeny.
All of these qualities which he possessed reveal to us that Eliezer was not simply the servant of Avraham. Nor was he simply 'the steward of his household.' Eliezer was Avraham's student, his loyal friend, his intimate companion, his comrade in arms when called upon, his adopted son, his brother, his closest advisor, and his most trusted friend and confidant. Torah, which, as a matter of rule, is very economical in its use of language, goes out of its way to tell of Eliezer's mission three times: the first time as Eliezer is conceiving his plan and imagining its fulfillment, the second time as the hoped-for events actually take place, and the third time as Eliezer shares his story with the family of Rivkah. Why does Torah go out of its way, breaking its own rules of succinctness, to spotlight and highlight these very fine qualities of a man so humble and so modest that his name is revealed one time only, despite the prominent role he has played in Avraham's life and in the shaping of the future nature of Israel? He is neither a son of Avraham nor a member of the future nation of Israel.
There are people in the world who, while not being counted among the children of Israel, are nevertheless the dedicated and trusted friends of the children of Israel and the faithful servants of the G-d of Israel. They share in Israel's dreams, rejoice in Israel's blessings and mourn with Israel her losses. They sit at the feet of Israel's sages and they go to the trenches with Israel in times of need. They, themselves, become teachers and role-models for Israel, and like Eliezer, become part of the very fabric of the nation of Israel. If Torah doesn't grant them their due, then who will?
Midrash tells us that Eliezer's soul would eventually attach itself to Calev ben Yephunneh, the prince of the tribe of Yehudah, who, with Yehoshua bin Nun, remained loyal to the land of Israel throughout the debacle of the twelve spies sent by Moshe to search out the land of Canaan, and was later rewarded for his loyalty by being granted the tribal inheritance including the city of Hebron, a city so dear to Eliezer's heart. This seems a just reward for Eliezer, the loyal servant of Avraham and HaShem, who played so important a role in the formation of the people of Israel.
- The Temple Institute
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