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Why does Eliezer change his test when he meets Rivka at the well? The shiur develops the Maharal's framework: Eliezer originally devised a test of ve'ahavta l'reiacha kamocha—minimal imposition for minimal gain. But when he saw the waters rise to greet Rivka, he recognized something extraordinary and tested instead for Avrohom's chesed (חסד)—giving far more than the recipient needs, driven by an innate love of kindness that creates true communal unity.
This shiur offers a profound analysis of Eliezer's test for Rivka at the well, addressing multiple textual difficulties and developing a revolutionary understanding of chesed (חסד). The analysis begins with the Maharal's famous question: Eliezer saw chesed in Rivka, yet he gave her a nose ring (nezem zahav beka mishkalo) that Chazal identify as corresponding to the machtzis hashekel used for communal offerings (avodah). Why give a symbol of avodah when he only witnessed chesed? Rabbi Zweig identifies several textual discrepancies that demand explanation. First, there is a significant difference between what Eliezer tells Hashem (ה׳) his test will be versus what actually happens at the well. Then there are further discrepancies when Eliezer recounts the story to Lavan and Besuel. In the original test design (24:14), he plans to ask for a drink and the girl will offer to water the camels as well. But in the actual encounter (24:17), he asks for "a little water" (ma'at mayim), and Rivka responds that she will draw water (eshov) for the camels, not merely give them to drink. When Eliezer retells the story to her family, he presents yet another version, switching which account represents the test and which represents what happened.
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Bereishis 24:14-21 (Parshas Chayei Sarah)
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