Psa 119:18/19 Please open our eyes YHVH that we might see hidden and wonderful truths in Your Torah. Father we are strangers and sojourners here on earth, please do not hide the council of your Torah from us.
Blessed
are those to whom You have shown mercy to walk in Your Torah of truth in loving
kindness and obedience. Amein.
Ps 119:92"Unless your law (Torah) had been my
delight, I should then have perished in mine affliction."
- Torah
as "Delight": The Hebrew word for delight (sha’ashu’im)
implies a deep, playful, and constant enjoyment, not just a formal study.
- Perishing
in Affliction: The Psalmist acknowledges that without the mental
and spiritual anchor of the Torah, the weight of his
"affliction" (onyi)—which refers to both poverty and
persecution—would have resulted in his total psychological or spiritual
collapse.
ואבא היום
According to the sages, (“וָאָבֹא
הַיּוֹם (va’avo ha-yom,
‘and I came today’) in Genesis 24:42 refers to a very specific,
extraordinary day, a miraculously appointed day not just a casual “day.”
And so too the Messiah will return for His Bride on a miraculously
appointed day
Meaning: The journey from Canaan to Aram (normally
weeks) Was completed in a single day by direct divine intervention That
is why the Torah stresses “הַיּוֹם
– today”.
This is treated as an exceptional miracle, not
normal travel.
From a comparative standpoint: Both involve divinely
overridden distance Both serve a redemptive mission Both happen without
spectacle Both emphasize covenantal obedience followed by divine acceleration and
protection and provision.
But they were removed faster and more decisively than
human means could explain.
This is also why the ‘’akedah’’ the binding (of Isaac)
and Rivkah (also meaning binding) contain a hidden message of our redemption.
We are ‘’bound’’ to covenantal appointments.
Gen 24:42 “And this day (“וָאָבֹא הַיּוֹם
(va’avo ha-yom, ‘and I came today’) I came to the fountain and said, ‘יהוה, Elohim of my master
Aḇraham, please, if You
are prospering the way in which I am going,
Gen 24:43 see, I am standing by the fountain of
water, and when the young womana comes out to draw water, and I say to her, “Please
give me a little water from your jar to drink,”
Gen 24:44 and she says to me, “Drink, and let me
draw for your camels too,” let her be the woman whom יהוה has appointed for my
master’s son.’
Gen 24:45 “I had not yet ended speaking in my
heart, then see, Riḇqah
was coming out with her jar on her shoulder. And she went down to the fountain
and drew water. And I said to her, ‘Please let me drink.’
Gen 24:46 “And she hurried and let her jar down
from her shoulder, and said, ‘Drink, and let me water your camels too.’ So I
drank, and she watered the camels too.
Gen 24:47 “And I asked her, and said, ‘Whose
daughter are you?’ And she said, ‘The daughter of Bethu’ěl, Naḥor’s son, whom Milkah bore to
him.’ Then I put ( שׂים
) the nose ring on her nose and the bracelets on her wrists.
The Hebrew verb שׂים
allows for either direct placement or causative placement, and many sages favour
the latter to preserve Rivkah’s modesty and Eliezer’s righteousness.
Several rabbinic teachers believe Eliezer handed her the jewellery
and Rivkah placed it on herself. The Torah still says “I placed” because
Eliezer initiated it, He bestowed it, He caused it to be placed. (Rivkah took
it from Eliezer’s open hand)
Gen 24:48 “And I bowed my head and worshipped יהוה, and blessed יהוה, Elohim of my master
Aḇraham, who had led me
in the true way (He guided me in the way of truth) to take the daughter of my
master’s brother for his son.
Gen 24:49 “And now, if you are going to show
loving-commitment and truth to my master, let me know, and if not, let me know,
so that I turn to the right or to the left.”
Gen 24:50 And Laḇan
answered – Bethu’ěl too – and said, “The matter comes from יהוה, we are not able to
speak to you either evil or good.
The sages noticed Laban’s behavior very sharply, and they
do not read it as neutral or merely polite. In rabbinic literature, Laban
is portrayed as inserting himself strategically, and often with questionable
motives, even while speaking pious words.
Why is Laban named before Bethuel? Rashi’s following
Midrash, notes, Laban jumps ahead because he has ulterior motives — especially
when he sees the gifts. The sages infer that Laban’s enthusiasm is triggered by
wealth, not righteousness.
The sages often treat Laban as a model deceiver, one
who uses religious language to advance self-interest, A man who
acknowledges YHVH only when convenient, This is why later tradition
paints him as more dangerous than open enemies because he works inside the
family.
The sages point out that when you take Labans name and
turn it back to front ‘’Naval’’ it means ‘’ a vile person, a scoundrel, and a villain’’
The phrase "Do not think that I have come to bring
peace to the earth. I have not come to bring peace, but a sword" (Matthew
10:34) means Yahshua’s covenantal message creates seperation, not
necessarily literal war, but conflict between those who accept his teachings
and those who don't, even within families.
Gen 24:51 “See, Riḇqah
is before you. Take her and go, and let her be your master’s son’s wife, as יהוה has spoken.”
Gen 24:52 And it came to be, when Aḇraham’s servant heard their
words, that he bowed himself towards the earth before יהוה.
Gen 24:53 And the servant brought out ornaments of
silver, and ornaments of gold, and garments, and gave them to Riḇqah. He also gave costly gifts
to her brother and to her mother.
Gen 24:54 And he and the men who were with him ate
and drank and spent the night. When they arose in the morning he said, “Let me
go to my master.”
Gen 24:55 But her brother and her mother said, “Let
the young woman stay with us a few days, at least ten, then you go.”
In Jewish mystical traditions, the request for ten days
can be seen as the physical world attempting to "contain" or
"slow down" the divine light that was pulling Rebekah toward her
destiny in the land of Canaan. Her refusal to wait represents the soul’s desire
to transcend the physical limitations of time to reach its source.
Rashi, following the Midrash, explains that Laban
(and the mother) were trying to delay the mission, hoping circumstances
would change. Why delay? To renegotiate the bridal price? Perhaps they saw this
as a ‘’golden’’ opportunity.
This request comes after they had already
acknowledged that “The matter comes from YHWH” (v. 50)
Rivkah’s immediate “I will go” proves she alone is ready
for covenant destiny.
Gen 24:56 And he said to them, “Do not delay me,
since יהוה
has prospered my way. Let me go so that I go to my master.”
Gen 24:57 And they said, “Let us call the young
woman and ask her.”
Gen 24:58 So they called Riḇqah and said to her, “Are you going with this
man?” And she said, “I shall go.”
Gen 24:59 So they let go Riḇqah their sister and her nurse, and Aḇraham’s servant and his
men.
Gen 24:60 And they blessed Riḇqah and said to her, “Let our
sister become the mother of thousands of ten thousands, and let your seed
possess the gates of those who hate them.”
Gen 24:61 And Riḇqah
and her young women arose, and they rode on the camels and followed the man. So
the servant took Riḇqah
and left.
Gen 24:62 And Yitsḥaq
came from the way of Be’ěr Laḥai
Ro’i, for he dwelt in the South.
The symbolic significance of Be'er-lahai-roi ("Well
of the Living One who sees me") is that of a place of divine
intervention, comfort for the marginalized, and the continuity of God's
covenantal promises.
The primary significance of ‘’Be'er-lahai-roi’’ comes
from its first mention, where Hagar, an Egyptian servant who fled mistreatment
by Sarai, encountered a messenger of YHVH in the wilderness (between Kadesh and
Bered). Gen 16:13 And
she called the Name of יהוה who spoke to her, “You are
the Ěl who sees,” for she said, “Even here have I seen after Him who sees
me?”
Gen
16:14 That is why the well was called Be’ěr Laḥai Ro’i, see, it is between Qaḏěsh and Bereḏ.
The God Who Sees (an inspirational song about ‘’Be'er-lahai-roi’’)
https://www.youtube.com/watch?v=sz81dIfwf4Y
The primary significance comes from its first mention,
where Hagar, an Egyptian servant who fled mistreatment by Sarai, encountered
the messenger of the YHVH in the wilderness (between Kadesh and Bered).
Gen 24:63 And Yitsḥaq
went out to meditate (laśúaḥ)
in the field in the evening. And he lifted his eyes and looked and saw the
camels coming.
לָשׂוּחַ
(laśúaḥ) in Genesis 24:63
is a rare and difficult verb, (found only here) and both scholars and
the sages paid special attention to it. The root שִׂיחַ
(siach) is associated with speech,
conversation, and complaint. This suggests that this was not formal liturgy but
intimate dialogue with YHVH.
Common verbs like ‘’tifillah’’ פלל (pray) are avoided intentionally, in verse
63 the Torah chooses לָשׂוּחַ
to emphasize inwardness and to show prayer as relationship, not ritual
Acts 2:42: "And they devoted themselves
to the apostles' teaching and the fellowship, to the breaking of bread
and the prayers".
Acts 2:46: "And day by day, attending
the temple together and breaking bread from house to house, they
received their food with glad and generous hearts".
The use of the definite article—the prayers (tais
proseuchais in Greek)—is highly significant to historians:
·
Liturgical Structure: It suggests
these were not just random, spontaneous prayers, but specific, regularly
scheduled liturgical prayers.
·
Jewish Continuity: Scholars believe
these likely included the fixed Jewish prayer hours (such as the Shacharit and Mincha services)
which the early Jewish-Christians continued to observe, now infused with new
meaning regarding Yahshua as the Messiah.
Private (Homes): They met "from house to
house" (or "in various private homes") specifically for
"the breaking of bread" (shared meals) and communal prayer, creating
an intimate, family-like spiritual environment.
Joh
15:15 “No longer do I call you servants, for a servant does not know what
his master is doing. But I have called you friends, for all teachings
which I heard from My Father I have made known to you.
Gen 24:64 And Riḇqah
lifted her eyes, and when she saw Yitsḥaq
she dismounted from her camel,
Gen 24:65 and she had said to the servant, “Who is
this man walking in the field to meet us?” And the servant said, “It is my
master.” So, she took a veil and covered herself.
Rivkah dismounted out of respect and humility once she
realized the man was her future husband. Remaining mounted would place her physically
above him. Nothing here is accidental — every gesture confirms she belongs in
the covenant line.
Even though Yahshua is our friend we like Rivkah show Him
great respect.
Gen 24:66 And the servant told Yitsḥaq all the matters he had
done.
Gen 24:67 And Yitsḥaq
brought her into his mother Sarah’s tent. And he took Riḇqah and she became his wife, and he loved her.
Thus Yitsḥaq was
comforted after his mother’s death.
And so too will an end time bride be ushered into the
presence of the Messiah.
The sages extensively comment on the repetition of the
events in Genesis 24 — where the events at the well and Eliezer's mission are
described once by the narrator (verses 1–33) and then retold in detail by
Eliezer himself to Laban, Bethuel, and the family (verses 34–49). This is one
of the longest, most detailed repetitions in the entire Torah, and the
classical sources highlight it as intentional and deeply meaningful.
Some teachings link this to the "two messiahs"
concept in Jewish tradition (Messiah ben Joseph, who suffers, and Messiah ben
David, who reigns), unified in Yeshua's two appearings: first to atone (like
Isaac's near-sacrifice) and second to claim his bride and establish the
kingdom. The bride's gathering from afar and the groom's return to meet her
foreshadow the second coming of Yahshua - John 14:3; Revelation 21:9)
Rebekah's key moment comes in Gen. 24:58, where she's
asked, "Will you go with this man?" and she replies without
hesitation: "I will go" (אֵלֵךְ).
This willing departure from her family, home, and the idolatrous environment of
Mesopotamia (Haran/Padan-Aram, linked to ancient paganism) symbolizes the
Bride's radical separation from the world system — leaving behind idols,
worldly ambitions, and long-term plans tied to this age.
Teachers see Rebekah's story as prophetic of the
end-times Bride being "called out" (ekklesia) from the
nations/idolatry just before widespread judgment, with no return because the
old world is doomed. The Bride can have no long-term plans here because her
hope is in the coming union with Messiah — much like Rebekah's urgent,
faith-filled "I will go" without delay.
Blessed are
you YHVH, our Elohim, King of the Universe, you have given us your Torah of
truth and have planted everlasting life within our midst. Blessed are you, YHVH
giver of the Torah – Amein.
Listen to the Teachings of Jesus – 5 hours of Yahshua’s
Words
https://www.youtube.com/watch?v=avRdPwqdTms