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Why are there two versions of Eliezer's test for Rivka, and how could he rely on signs when nichush (divination) is forbidden? The shiur distinguishes between chesed (חסד) that meets needs versus chesed that serves by taking over responsibilities—requiring self-negation. Rivka's willingness to draw water for all the camels (not just pour out her pitcher) demonstrated the gevurah-infused chesed needed to be Yitzchok's wife.
Rabbi Zweig explores the complex story of Eliezer's mission to find a wife for Yitzchok, focusing on the four different versions of the test that appear in Parshas Chayei Sarah. The Gemara (גמרא) in Chullin raises the question of nichush (reliance on signs): if Gentiles are commanded not to rely on omens as one of the seven Noachide laws, how could Eliezer set up a test based on which girl would offer water to him and his camels? Tosafos (תוספות) answers that Eliezer didn't actually rely on the sign—he only gave Rivka the bracelets after asking who she was. Rashi (רש"י), however, holds that the Torah (תורה)'s chronology is exact: Eliezer gave the gifts first, then asked her identity. The Rambam (רמב"ם) holds that such reliance on signs is indeed forbidden, raising the question of how this great tzaddik could have sinned. The Raavad disagrees, arguing that the Gemara isn't establishing a prohibition but rather teaching that only reliable signs like Eliezer's are acceptable. The Ran offers a distinction: if a sign has intrinsic value—if it actually tests a real quality—then it's permissible. But this raises a difficulty: if it's a genuine test, it's not a sign at all; if it's not sufficient proof, how can one rely on it?
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Bereishis 24 (Parshas Chayei Sarah)
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