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.
ואברהם זקן
Isaac and Rebekah
Gen 24:1 And Aḇraham
was old, (ואברהם
זקן) advanced in years. And יהוה had blessed Aḇraham in every way.
Since Abraham married Keturah after Sarah’s death (age
137) and lived until 175, he likely married Keturah sometime between ages
137 and 140 and fathered her six sons during that period and shortly
afterward. ‘’ יהוה
had blessed Aḇraham in
every way.‘’
Gen 24:2 And Aḇraham
said to the oldest servant of his house, who ruled over all that he had,
“Please, put your hand under my thigh,
This was
a powerful picture of Eliezer making a promise that the life of Avraham would
only be continued through a chosen people, which eventually would give birth to
Messiah.
It is
also significant that Eliezer’s name is not mentioned. Eliezer means “Elohim is
Help” Elohim Himself would guard this oath – a pre-determined, YHVH ordained
Messianic blood line.
Genesis 47:29–31 — The elderly Jacob (Israel) asks his
son Joseph to place his hand "under my thigh" and swear that he will
not bury Jacob in Egypt, but will take his body back to Canaan to be buried
with his ancestors.
Gen 24:4 but to go to my land and to my relatives,
and take a wife for my son Yitsḥaq.”
Gen 24:5 And the servant said to him, “What if the
woman refuses to follow me to this land? Do I then take your son back to the
land from which you came?”
Gen 24:6 And Aḇraham
said to him, “Beware lest you take my son back there! (disobedience
would have had serious covenant consequences)
1Pe
1:23 having been born again – not of corruptible seed, but incorruptible
– through the living Word of Elohim, which remains forever.
Gen 24:7 “יהוה, Elohim of the
heavens, who took me from my father’s house and from the land of my relatives,
and who spoke to me and swore to me, saying, ‘To your seed I give this
land,’ He sends His messenger before you, and you shall take a wife for my son
from there.
Gen 24:8 “And if the woman refuses to follow you,
then you shall be released from this oath; only, do not take my son back
there.”
Gen 24:10 And the servant took ten of his master’s
camels and left, for all his master’s good gifts were in his hand. And he arose
and went to Aram Naharayim, to the city of Naḥor.
Gen 24:11 And he made his camels kneel down outside
the city by a fountain of water at evening time, the time when women go out to
draw water.
Gen 24:12 And he said, “יהוה, Elohim of my master
Aḇraham, please (הקרה־נא) cause her to meet
before me this day, and show loving-commitment to my master Aḇraham.
The Root: The word comes from karah,
the same root as mikreh, which means chance, hap,
or accident. The Sages later commentators like Rashi do
not interpret this as a random event. Instead, they see it as a request for YHVH
to arrange a "chance"
meeting that appears accidental to the human eye but is divinely
orchestrated.
Gen 24:14 “Now let it be that the young woman to
whom I say, ‘Please let down your jar to let me drink,’ and she says, ‘Drink,
and let me water your camels too,’ let her be the one whom You have appointed
for Your servant Yitsḥaq.
And let me know by this that You have shown loving-commitment to my
master.”
Gen 24:15 And it came to be, before he had ended
speaking, that see, Riḇqah,
who was born to Bethu’ěl, son of Milkah, the wife of Naḥor, Aḇraham’s
brother, came out with her jar on her shoulder.
Gen 24:16 And the young woman was very
good-looking, a maiden,( בתולה) no man having known
her. And she went down to the fountain, filled her jar, and came up.
Gen 24:17 And the servant ran to meet her and said,
“Please let me drink a little water from your jar.”
Gen 24:18 And she said, “Drink, my master.” And she
hurried and let her jar down to her hand, and gave him a drink.
Gen 24:19 And when she had finished giving him a
drink, she said, “Let me draw water for your camels too, until they have
finished drinking.”
Gen 24:20 And she hurried and emptied her jar into
the trough, ran back to the fountain to draw water, and drew for all his
camels.
Gen 24:21 And watching her, the man remained silent
in order to know whether יהוה
had prospered his way or not.
Gen 24:22 And it came to be, when the camels had
finished drinking, that the man took a golden nose ring weighing half a sheqel,
and two bracelets for her wrists weighing ten sheqels of gold,
In Genesis 24:22, after Rivkah waters the camels
(a sign of her character and divine selection), Eliezer gives her:
·
A gold nose ring (nezem zahav) weighing a
beka (half-shekel, about 5-5.5 grams).
·
Two gold bracelets (tz'midim) for her
wrists, together weighing 10 shekels of gold (often understood as 5
shekels each).
These are not random gifts — they mark the beginning of
betrothal. In ancient Near Eastern culture, such jewelry (especially a nose
ring) signified acceptance of a proposal, beauty, status, and commitment to the
unseen bridegroom (Isaac, who is away). Rivkah's immediate acceptance (placing
them on herself) shows willing submission and faith in the covenant being
offered.
This mirrors the spiritual betrothal: YHVH's people
accepting His covenant gifts, adorning themselves with His righteousness and
presence.
The Beka and Gematria Connection to the Aseret
HaDibrot (Ten Commandments/Ten Sayings)
The beka (בקע)
has a standard gematria value of 172 (Bet=2 + Kuf=100 + Ayin=70).
This number is indeed linked in some Messianic and Jewish mystical teachings to
the Aseret HaDibrot (the "Ten Words/Sayings" given at Sinai),
as certain counts of the Hebrew words in the full text of Exodus 20:1–17
(or Deuteronomy 5) yield exactly 172 words.
·
This gematria connection is not universally
documented in classical sources but appears in contemporary Torah/Messianic
studies as a meaningful numerical parallel.
·
It symbolizes the Torah (especially the
foundational Ten Sayings) as the "adornment" or initial covenant gift
— like the nose ring, a visible sign of betrothal and commitment.
The nose ring, worn on the face (a place of expression
and identity), represents the outward beauty and declaration of
belonging to the Bridegroom.
The Two Bracelets (10 Shekels Total) and the Two
Tablets
The bracelets weigh 10 shekels together (often
interpreted as 5 each), paralleling the Two Tablets of stone on which
the Ten Commandments were inscribed (Exodus 31:18; 32:15–16). Traditional
Jewish sources divide the commandments as:
·
First tablet: Duties toward YHVH (first 5
sayings).
·
Second tablet: Duties toward others (last 5
sayings).
This imagery fits perfectly: The bracelets (worn on the
hands/arms, places of action and strength) symbolize the practical
outworking of the Torah — the "doing" of the covenant, just as
the tablets represent the written agreement.
Torah as Ketubah (Marriage Contract)
Many sages and rabbinic sources describe the Torah
as Israel's ketubah — the marriage contract between YHVH (the
Bridegroom) and Israel (the Bride). At Sinai, the giving of the Torah is
likened to a wedding:
·
The mountain as a chuppah (canopy).
·
The cloud of glory as the covering.
·
The people's declaration "Na'aseh
v'nishma" ("We will do and we will hear") as accepting the vows.
·
The Torah itself as the written ketubah
outlining the relationship, obligations, and blessings.
This view is echoed in Talmudic and later mystical
traditions (e.g., the Zohar and Midrash), where Sinai is the "wedding
day" of YHVH and Israel.
Shavuot: Simultaneous Giving of Torah and Outpouring
of Ruach
Shavuot (Pentecost) is the day of both events:
·
Torah given at Sinai (Exodus 19–20;
traditionally dated to the 6th of Sivan).
·
Ruach HaKodesh poured out on believers
(Acts 2), empowering them to live out the Torah from the heart (Ezekiel
36:26–27; Jeremiah 31:33 — the New Covenant promise).
This dual gifting is seen as YHVH's "wedding
gift" to His Bride:
·
Torah as the ketubah/contract (structure,
instructions, covenant terms).
·
Ruach as the inner adornment,
empowerment, and seal (the "beauty" that enables obedience, as in
Romans 8:4 — the righteousness of the Torah fulfilled in those who walk by the
Spirit).
In Messianic fulfilment, this points to Yeshua as the
Bridegroom, the Torah in the flesh (John 1:14), and the Ruach as the guarantee
of the eternal marriage (Ephesians 1:13–14; Revelation 19:7–9).
Just as Rivkah
accepted the gifts and committed to Isaac (unseen but promised), YHVH's
called-out ones (the Bride) receive the Torah (ketubah) and Ruach
(adornment/beauty) at Shavuot — a complete "wedding gift" for
covenant relationship, transformation, and readiness for the ultimate union
with Messiah.
This typology encourages believers to "wear"
these gifts — live in Torah obedience empowered by the Spirit — as a testimony
of betrothal until the Bridegroom returns! It's a lovely reminder of YHVH's
pursuing love.
First: The Initial Act — Pouring Water into Her Hand
(Genesis 24:18)
·
Genesis 24:18 says she quickly lowered
her jar from her shoulder, gave him a drink, and then offered to water the
camels.
·
By pouring the water into her hand, she
showed personal care and humility. She didn't just point him to the well
— she served him directly, with immediacy ("quickly") and without
hesitation.
·
Symbolically, this mirrors the initial
response of faith: offering refreshment to the messenger (Eliezer as a type
of the Set Apart Spirit). It's a small, intimate act that opens the door to
greater blessing.
The Extraordinary Part: Voluntarily Watering the 10
Camels
This is where the scale becomes staggering and highlights
just how extraordinary it was.
·
Realistic Water Consumption: A thirsty
camel (after a long desert journey like the one from Canaan to Mesopotamia) can
drink 100–200 liters (roughly 25–53 gallons) in a single session, often
in just 3–13 minutes. Reliable sources (including zoological data) confirm a
large camel can gulp down up to 200 liters rapidly when severely
dehydrated.
·
For 10 camels, that's potentially 1,000–2,000
liters (250–530 gallons) total — the equivalent of over a ton of water
(since water weighs about 1 kg/liter).
·
Rebekah's jar (a kad, typical ancient water jar)
likely held 10–20 liters at most (some estimates say 2–5 gallons). She
would have had to make dozens to over a hundred trips down to the well,
filling, carrying, and pouring — all while running back and forth ("she
ran" — v. 20), in the heat of the evening, without being asked.
She saw the ten camels, knew the immense
effort required, and voluntarily offered to do it "until they have
finished drinking" (v. 19). This wasn't minimal hospitality — it was extravagant,
selfless service to a complete stranger and his animals.
Spiritual and Symbolic Significance
1.
Chesed (Boundless Lovingkindness)
o In
Jewish tradition (e.g., Chabad commentaries), this is the defining trait
Eliezer sought — not beauty or status, but chesed that goes far beyond
expectation. Rebekah's actions reflect Abraham's household values: radical
generosity, even to the point of exhaustion.
o She
didn't calculate the cost; she saw a need and met it fully. This is the heart
of covenant faithfulness.
2.
The "Camel Test" as a Type of
Divine Selection
o Eliezer's
prayer (v. 14) was for a woman who would not only give him water but also offer
to water the camels. Her fulfilment of this exact sign confirmed she was the
divinely chosen bride for Isaac.
o Spiritually,
it pictures how YHVH tests and reveals the hearts of those He calls as His
Bride — through willingness to serve, labour, and give extravagantly.
3.
Foreshadowing the Bride of Messiah
o In
Messianic typology (as we've discussed before), Rebekah = the called-out Bride
(the ekklesia).
o Eliezer
= the Set Apart Spirit (sent by the Father to seek a Bride for the Son).
o The
camels (often 10 in number, symbolizing completeness or the
nations/Gentiles in some views) represent the "burden" or mission of
bringing refreshment to the thirsty world.
o Rebekah's
voluntary, tireless labour foreshadows the Bride's role in serving,
evangelizing, and pouring out living water (the Ruach) to others — even when
it's exhausting or unseen.
4.
Connection to Living Water and the Ruach
o The
physical water she poured out points forward to the spiritual water
Yeshua offers (John 4 at Jacob's well, as we compared earlier).
o Her
act of pouring (self-giving) mirrors the outpouring of the Spirit (Joel
2:28; Acts 2 on Shavuot).
o Just
as she sustained the caravan with water, the Spirit-empowered Bride sustains
the mission until the Bridegroom (Messiah) returns.
In short: Rebekah's watering of the 10 camels is one of
Scripture's greatest pictures of extravagant, unasked-for service — a labour
of love that cost her dearly in effort and time, yet it secured her destiny as
matriarch and bride. It challenges us today: Are we willing to "water
the camels" — to go the extra mile (or hundred trips) in chesed,
hospitality, and mission — even when no one asks? That kind of heart attracts
divine Favour and fulfils the call to be part of the Bride ready for the
Bridegroom. What a powerful testimony!
Gen 24:24 And she said to him, “I am the daughter
of Bethu’ěl, Milkah’s son, whom she bore to Naḥor.”
Gen 24:25 And she said to him, “We have both straw
and fodder enough, and room to spend the night.”
Gen 24:26 And the man bowed down his head and
worshipped יהוה.
Gen 24:27 And he said, “Blessed be יהוה Elohim of my master Abraham, who has not forsaken
His loving-commitment and His truth toward my master. As for me, being on the
way, יהוה
led me to the house of my master’s brothers.”
Gen 24:28 Then the young woman ran and informed
those of her mother’s house these matters.
Gen 24:29 And Riḇqah
had a brother whose name was Laḇan,
and Laḇan ran out to the
man, to the fountain.
Gen 24:30 And it came to be, when he saw the nose
ring, and the bracelets on his sister’s wrists, and when he heard the words of
his sister Riḇqah,
saying, “Thus the man spoke to me,” that he went to the man and saw him
standing by the camels at the fountain.
Gen 24:31 And he said, “Come in, O blessed of יהוה! Why do you stand
outside? I myself have prepared the house, and a place for the camels.”
Gen 24:32 So the man came into the house, while he
unloaded the camels and provided straw and fodder for the camels and water to
wash his feet and the feet of the men who were with him,
Gen 24:33 and set food before him to eat. But he
said, “Let me not eat until I have spoken my word.” And he said, “Speak
on.”
Gen 24:34 And he said, “I am Aḇraham’s servant. ויאמר עבד אברהם אנכי׃ "me and no one
else",
Exo 20:2 אנכי יהוה אלהיך אשׁר הוצאתיך
מארץ מצרים מבית עבדים׃
Jud
1:5 But I
intend to remind you, though you once knew this, that יהוה, having saved a people out
of the land of Mitsrayim, afterward destroyed those who did not believe.
Gen 24:36 “And Sarah my master’s wife bore a son to
my master when she was old. And he has given to him all that he has.
Gen 24:37 “And my master made me swear, saying, ‘Do
not take a wife for my son from the daughters of the Kena‛anites, in whose land
I dwell,
Gen 24:38 but go to my father’s house and to my relatives
and take a wife for my son.’
Gen 24:39 “And I said to my master, ‘What if the
woman does not follow me?’
Gen 24:40 “But he said to me, ‘יהוה, before whom I walk,
sends His messenger with you and shall prosper your way. And you shall take a
wife for my son from my relatives and from my father’s house.
Gen 24:41 Then, when you go to my relatives, you
are to be released from this oath. And if they do not give her to you, then you
are released from my oath.’
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.
Additional
Midrash:
Rebekah's (Rivkah's) act of watering the ten camels (Genesis
24) and Ruth's faithfulness (especially her gleaning in Boaz's fields and her
loyalty to Naomi) are both powerful examples of extravagant, voluntary chesed
(lovingkindness) and faithful service in the Scriptures.
Key Differences
- Scope
and Duration Rebekah's act is intense and one-time (a heroic
burst of energy for a divine appointment). Ruth's is sustained and
ongoing (daily gleaning through the harvest season, plus years of
loyalty to Naomi). Rebekah's faithfulness is tested in a moment; Ruth's is
proven over time in grief and uncertainty.
- Context
and Background Rebekah is a virgin from a related family,
chosen through a miraculous sign (the camel test). Ruth is a Moabite
widow and outsider, entering Israel through loss and conversion.
Rebekah's story emphasizes hospitality and immediate response;
Ruth's highlights loyalty amid suffering and inclusion of Gentiles.
- Symbolic
Focus Rebekah often typifies the Bride being called out of the
world (Genesis 24 as a picture of the Set Apart Spirit seeking a Bride for
the Son — Isaac as type of Messiah). Ruth typifies the faithful Gentile
Bride grafted in through redemption (Boaz as kinsman-redeemer, a
stronger type of Messiah as Redeemer).
Overall Significance
Both women embody the faithful Bride YHVH desires —
one who responds willingly, serves selflessly, and trusts YHVH's
unseen plan. Rebekah's dramatic service at the well pictures the initial
call and commitment (like accepting the gifts of Torah and Ruach at
Shavuot). Ruth's persistent gleaning pictures the ongoing walk of
faithfulness (producing fruit through obedience, as in Romans 8:4 —
righteousness fulfilled by the Spirit).
Together, they paint a complete picture: extravagant
initial surrender (Rebekah) combined with enduring daily devotion (Ruth)
leads to union with the Bridegroom (Messiah) and eternal legacy. These stories
encourage us: YHVH sees and rewards the heart that says, "I will go"
and keeps going, no matter the cost. What an inspiring duo for the called-out
ones!
YHVH’s covenant and future move forward not through the
majority, but through a discerning remnant.
Rivkah embodies prophetic insight, Isaac represents faithful
continuity, and Jacob embodies the remnant through whom YHVH’s future
unfolds.