Eliezer’s Test of Rivka: Chesed That Understands What Others Truly Need

Transcript

This Torah class is brought to you by TorahAnytime.com. Shidduch of Rivka. Story everyone knows. Eliezer is going to choose a kallah. Let's call him the heilige Yitzchak, the korban, kadosh elyon, heilig. Yitzchak was a korban, mechayim, famous Brisker Rav, and he had an interesting din korban. There are certain korbanos that are nikrav. The din is that you have to shecht them. Yitzchak had halacha of korban mechayim, and therefore his whole life he had to live as a korban, b'kedusha, b'tahara. And when Eliezer goes to search for a shidduch, he's instructed by Avraham where to go, and he picks the house of Lavan, Besuel, and he finds Rivka. We know that there were simanim that Rivka was the one from the fact that the water came to her, as Chazal. He comes and he sees as the water comes up to her, a mofes, a mofes, mamash, a clear mofes. You know, meifsim, you're able to wash away with your hand and say, no, ma lach eis. But a chassidishe sees in a maaseh, a litvishes up, ach, sigalenisht, ach, sigala. This is klal: a meifis, a meifis, a meifis. And yet we find that this meant nothing to Eliezer, to show him that this is the right shidduch. But rather he has to find a siman, other simanim, that this is osah hochachta l'avdecha l'Yitzchak. And what are those simanim? If she says to me, I'll give you to drink, v'gam l'gamalecho ashkeh, then it's osah hochachta l'avdecha l'Yitzchak. V'hoyah hanaarah, pasuk yud-daled, asher omar eileha, hati na chadech v'eshteh, v'amarah shesei, v'gam g'malecha ashkeh, osah hochachta. That's it. That shows me that this is what was chosen, l'avdecha l'Yitzchak, u'bo eidah. And through this, and this alone, this is going to be the siman, u'bo eidah. This is how I will know ki asisa chesed im adoni. Brisker Rav, famous Brisker Rav, what was wrong with the siman? The meifis, the water coming to her. Tachmeredik. A person comes and he sees, Azach, chavad, hafla vella, yeah? That itself should have been enough for Eliezer to see that this is the bas shealta. So, Brisker Rav, famous Brisker Rav, shidduchim, you don't do them based on mofs, on miracles. You don't do them based on miracles. You gotta check the middos. You gotta check the chesed. That's it. As much as it was clear that this nishkein pashte meidaleh, how many people could come and say that they pass by and all of a sudden the water comes to them and... Good, dos is good far a rebbe, a mofs. Aber tza shidduch kumt es nisht. For a shidduch, you gotta check the middos. Which middah? The middah of chesed. Now why is this the ma'alah and the middah over all other ma'alos and over all other middos? And how about checking other things too? It would seem that...

There was nothing else to check. I know today when they have a shidduch, what do they call it, the resume. Oy, oy, right? You have to email a whole newspaper worth of information about yourself, all right? That's it. Could you imagine? Chesed, right? I don't want to hear from nothing. I don't want to know from nothing. And already in the Ran and the Drashes, the shaila got gefregt. She comes from a beis avodah zarah. I mean, what chinuch could she have already had in the house of Lavan and Besuel? Not very good. I guarantee you she wouldn't be let into any Beis Yaakov in here in this town. Are you kidding me? A lashtup? Shreklach. So that's—this would be a—no way. When all the rabbanim in the world could call, it wouldn't help. ... All right, good. Maybe there's no other choices. When there's one girl in the world, so you got to settle, right? All right, I got it. Okay. But ein ze achiz klal. It seemed to be a non-issue. All everything about the history of this maiden is not negea. The only thing that's negea is to check into the ma'alah and middah of her chesed. And in the Ran and the Drashes speaks. Because midis, you got to be a rusha, or you don't got to be a rusha. Ava yida zara, she might have seen it, we could change it. Says up there in the drashes. You're right, she needed a lot of tikkun. She needed to fix. She needed a full makeover, so to speak. What's the pshat? As long as she has chesed, because if there's no chesed, there's nothing. The chesed is more important to check into than to check into, I would call it for today's terms better, does she know one Ramban more, one Ramban less. All right? It's not a shaila. It's not a shaila about what her hashkafos are, her shittas; that wasn't the shaila. The Michoel Feinstein, the tzaddik livrachah, in the sefarim says an interesting vort. He says because the pshat is pashut: by the midos and in daas, then she could change, and she could listen to Yitzchak. She needed a long adjustment period. She needed a lot of chinuch when she got into Yitzchak's home. We're not overlooking everything else. By the midos and in daas, m'meila there's a lot to work with, and she'll have hachna'ah, and she'll change. Okay. Azoi lernt Reb Michoel Feinstein, andera zogen that it's al pi yesod kimat, and we could say different angles of this Ramban and how to fataytch the Ramban. Many baalei mussar speak the importance of chesed. It's in the shidduch alone. It has to do with the shidduch. You see? Chalav v'neitereda lanakla chakira. Good? Rabosai, a chakira, mekabel klalim, good. The ikar, the main point of the chesed, is because of chesed, or is it because of the shidduch? What issue are we searching for? Are we searching because in a shidduch you need chesed? Rav Shach learns like this. So zei zogt Rav Shach. You see from here that the wife, you got to choose based on chesed. Chesed. That's a good wife, and that's the ikar. Eishes chayil mi yimtza, tehilas chesed al leshonah. Chesed, she'ein harabah l'maaseh. Yeah? It's a shidduch issue, and this is a limud, a lesson, that what should we be searching for in a shidduch? The number one, two, and three issue, as well as the last and final issue, and everything in between is chesed.

You like the way I put it out. One, two, three. Tell you maiseh from Reb Chatzkel Abramsky. I will talk, we'll talk. Wait, wait, we still have 20 minutes to go. We're gonna talk. 25 minutes. Shouldn't give out the secret. All right. Yeraveh. One, two, and three. Mizogt iber Reb Chatzkel Abramsky zich tzaddik livrachah gezogt, that the three talmidei chachomim was caning good learning in England, in his tekufah. He was the Av Beis Din. People don't know that he was in Yerushalayim, but originally he was an Av Beis Din in England. So he asked them, Who? He said, Ich, Reb Leib Gurwicz. They called him Rebbe. That's two. So I take up slot number one and two, and he's number three. Take up two slots. So I'm borrowing the same loshon. The first, second, and third issue, as well as the final and only issue, is chesed, okay? Those are the issues: chesed, yechesed, yechesed, okay, that's it, covered. Is it about the shidduch? Like I say, Rav Shach seems to say it's important, a shidduch. Others of the baalei mussar talk about the chinuch of the mameh. In shtub, vos a mameh? The mother, the mother of the home, she's teaching. What is she teaching? Torahs chesed. Shema b'ni mussar avicha, v'al titosh Toras imecha. What Torah does a mother teach? Some say it's going on the aleph-beis, even though Hagaon Avigdor מלמדי, the loshon of Chazal is that even he's able to talk. The father does the teaching, okay? But l'maaseh, the mammeh. Others say very pashut: the chesed has to do with the dugma, shtub. It has to do with the model role, and the mam is the model role of chesed. And that's Torah chesed al leshonah, and that's Shema b'ni musar avicha v'al titosh Toras imecha. U'meileh, for the shidduch, you need to have a mammeh. A mother, the mother must be a baal chesed, okay? Good. That's two ways to learn. Either it's for the husband's sake or for the children's sake. Okay, good. Up you're out. Good. Most baalei mussar, Reb Simcha Zissel, Reb Yerucham, al derech, that it's nothing to do with the husband, and it has nothing to do with the children — although I'm sure a little bit — but the ma'alah of chesed alone is gadlus adam. Chesed is the person. The fact that the person's a baal chesed, that's gadlus. It's not, you only chose Rivka because — farkert. He saw gadlus. Rivka was Rivka, and because of all the chesed. In Ma'aseh HaGedolim it's brought something very interesting. Ma'aseh HaGedolim, Reb Chaim Zaitchik says that when the Alter's son, R' Moshe — R' Moshe Finkel — was a gadol baTorah, people don't know so much about him. He was niftar young. About many chiddushei Torah. When he was sick, the Alter sent three people for a bracha from Eretz Yisroel. One was the Leshem, Shlomo Elyashiv, the Leshem. The second one, it says there, another very big talmid chacham, mefורסם, the tzaddik, doesn't say a name. And the third one was a poshete Yid. And they wanted to know, what is the poshete Yid? Since the Alter said he's a meyuchad bal chesed, dafn beten brachos. Azoy vi mebet a bracha from the Leshem, he's asking a bracha from the baal chesed. I was once taking Rav Sheinberg to say a shiur in Queens. Rav Sheinberg is a tzaddik of bracha. And he was discussing, my zeide was famous in chesed, that was a very big—we read all the books, the history about the Shanchai, and he was a big—at his levaya they called him the goyen in chesed. He was a goyen in chesed, that was his. So Rav Sheinberg was telling me how the zeides are gadol...

A gadol, a gadol. Say, I asked him, what do you mean? In what area? Like, what are you— It's very easy to throw around the word, a gadol. What are you referring to? What is it that— Shaymberg told me it's a mefurasher Rashi. Do you know the Rashi? I said, I'm not gonna start figuring out between Chumash, Tanach, Shas, where this Rashi is. I know. I didn't know. He says, I'll tell you. In the pasuk it says in the Chumash that Moshe Rabbeinu says, Atah achileisa lhareis es avdecha, es gadlecha v'es yadcha hachazakah. What is gadlecha? Says Rashi, זו מידת טובך. Tov is gadlus. Tov is gadlus. Someone is a tov and a meitiv, tossed, heaped by the Baalei Mussar, gadlus. And so when we talk about Rivka, it's not that she had a ma'alah. It's not that she had an attribute, but she was gedolah. She was a chashuvah. She was a reuyah. And if you notice, he speaks those words: reuyah. Rashi: Atah hochachta reuyah hi loi. Tzadku paste shidach. Ruya. Not just a ma'alah, but the ruya. She's Yitzchok, Yitzchok the kadosh, Yitzchok, the one who was korban mechayim. Yes, she's ruya to be the wife of this korban mechayim because of the chesed that she did. But it's an interesting thing. Rashi also says, oso hichachta, ruya hi loi for Yitzchok. But then Rashi says more. It's Gemara in Yevamos, u'kedai hi leikanes b'beiso shel Avraham. There's two things here. She's ruya for Yitzchok. And besides for being ruya for Yitzchok, there was another litmus test, for lack of a better term, and that is that she fit into the house of Avraham. She was ruya for Yitzchok, but there's more. They had to search, and I don't think it's only tzuge pasuk that it matches. He's saying more. Kedai hi, ishi ruya. What did it take to be ruya to fit into the house of Avraham? What criteria? What was it that if you didn't— Here, we're missing something. You weren't roi to be in the home of Avraham. Rabosai, let's discuss, to answer this kasha. What does it mean to do chesed? And what is the story of the chesed that Rivka did? Reb Aharon, yeshiva Zatzal, and I've said it over many times, says a ma'areh dike yesod. I think he says it over from the Alter of Slabodka, if I'm not mistaken. Gomel nafsho ish chesed. Notice it doesn't say, Gomel nafsho ish oseh chesed. It's not what you do. It's about being b'etzem a baal chesed. Chesed is not just an act. Chesed is who the person is. Like he says, V'ani tefillah, that by David HaMelech, he turned into a cheftza of tefillah. V'ani tefillah. There is a person who does chesed, and then there's a person who is a baal chesed.

He is b'etzem a person of chesed. Let us clarify a shaila: what makes a person a baal chesed? When does he get smicha, that he gets the title baal chesed, that he becomes an ish chesed? Is it dependent on the amount of chesed that he does? Is it dependent maybe on how much he desires to do chesed? What creates something called the baal chesed? What is a baal chesed? It's not just that he does chesed; it's more, it's much more than just doing chesed. He's an ish chesed, goy milnafsho, ish chesed. What makes you that ish chesed? A person runs all day to do chesed. He desires his whole... Rabosai, of course that's all true. I think this becomes textbook, this parsha and the story of Rivka. What's called chesed, that it's called a baal chesed, and that it becomes ra'ui likanes, kedai likanes b'veiso shel Avraham. And I begin by asking you a simple question: Avadah was a very nice chesed, beautiful, zeh sheino chesed. But tell me, how do we know that this is not a one-time thing? Maybe she's having a good day, she's in a good mood. And she says, I'll do a good deed. You know, many people, they're nice till you get to know them. At first, at first, you never know, they can do the nicest thing in the world, but then, how do you see from here, oh, there's meridik, a meridik chesed? I hear to the kasha. Reb Elie Dushnitzer, zicher tzaddik livrachah, he asks, so she offered water. Everybody, who doesn't offer water to a thirsty person who came from a long trip? So she offered, okay, she offered water. Shay, there, shay. But isn't that a normal thing? Now, I guess to him it was normal. I don't know, maybe today it's not that normal, but it doesn't make it to the grace of baal middos and baal chesed. What is so special about what she did? So these are the two she'eilos, lichora, rabosai. What was wondered. It was a one-time event. You don't know more than that. And second of all, so she offered water. So of course the teretz is the Gemalim, okay. Many baalei mussar speak about the extent that she went through to go to give to the Gemalim, okay, good. It's one thing to give a person; eshav to keep on giving to the Gemalim where they don't stop drinking. Also, she was a young girl. Some say that's me'al kochah, she went way beyond. And that's kufa d'Shai, that's what Belyezer wanted to see. You know, the biggest expression in America is today, I'm sorry, I just can't. Can't is... It's too difficult, right? I'm sorry, I'd love to help you, right, but I'm rushing, I'm coming, I'm going. Eliezer wanted to test to see if she'll excuse herself: I'm rushing, I'm coming, I'm going. All right. So she was me'al, me'al the koiches, me'al. She went way beyond her abilities. Okay, these are two teirutzim that we could say. But I'd like to give you a different teretz, based on something I heard from my zeide and a pshat in a pasuk in Tehillim. The pasuk says, talks about a rasha, 'Nun pesha l'rasha.' What is the rasha? Says the pasuk, Tehillim lamed-vav, daled: Divrei piv aven u'mirmah. Chadal l'haskil l'heitiv. What does it mean, chadal? He held himself back, l'haskil l'heitiv. So Rashi fatteitches it, and the Sippurno seems to learn that way as well. He wasn't wise enough to change his ways. It's a rasha, v'gat.

Seichel. Who's the seichel? Where's your seichel? He was chodal. He stopped himself, held himself back to be maskil, to be meitiv his derachim. Zei de homey over from Reb Yerucham that he said a shmues in the Mir, that the pasuk means—you know what a Rosh means? He's chodal lehaskil leheitiv. He doesn't use wisdom on how to be meitiv. In order to be meitiv, you need to be maskil. You need to be able to think, lehaskil leheitiv. I want to tell you over a me'oredike Beis Halevi. Maybe you heard it over the years, haflach a fella. The Beis Halevi understands the ma'aseh chesed of Rivka Peladik. He says, and I quote, Da af al gav dakol hayah bederech nichush vesiman, al kol zeh hayah bederech chachma ktzas. Eliezer was very smart. He was checking. He was looking. He was doing research. Ki ratzah lenaaseh osa bchol hamiddos shelo im toivos heinah, but that wasn't enough. Vim hein bahaskalah. You hear the Beis Halevi, rabosai? Checking to see how wise was her actions of chesed. And he begins to explain the story, detail by detail, to show the wisdom in the chesed. That Rivka did. Rishoyno. In the beginning we have to see, Im hi b'mizga, toiva, liti lishtis lish she'eino makeres oysa. Tell me, if you ask someone, Can I have a drink? New York City... I remember years ago, I was in—20 years ago I was in England. My jacket—if anymore for play, my jacket was not. So somebody went to help me. I jumped. I didn't—it's like, Oh, you must be from America. That was the first thing he said. Just give me all the—don't get me involved with England and America. I'm just telling you all the ma'asim shehayu. The first thing is, could you imagine someone, Can I have a drink of water? You run away. Okay, so the first thing is, will she stop to give to someone she doesn't know? Now also, and what did she give him to drink? says the Beis Halevi. She didn't have a cup. She took kado. She took the actual barrel. There are no cups there, and she gave him to drink. Would you let a stranger suck the Beis Halevi? Drink right out of your pitcher? You'd be afraid, says the Beis Halevi. Maybe he has germs. Maybe Beis Halevi... maybe he's sick. Maybe... What are you giving a stranger to drink for? What are you, crazy? What are you doing? It's very easy to give a bottle of Poland Spring water to a stranger. That's very easy. This is a little different, rabosai. Continues: Hagminino me'at mayim mikadeich. You notice he didn't say, It's hameidika Beis Halevi v'et fataycht the pesukim. He didn't say, Give me to drink. Give me wat mi kadeich. Let's see how she responds. How do we know? Maybe he'll spit. And the answer is, he gave, right? And then it continues. What did she do with the rest of the water? So let's say you gave a stranger to drink. What would you do with the rest of the water? Spill it out. You're not going to continue drinking from the... It doesn't need... It's not refined, says the Beis Halevi. The guy can get insulted. You know, when we were kids, someone gave us a kiss, we would just... Okay, so we're grown-ups now. Someone takes something, so we spill it out. Yeah? Yeah, but to spill it out is embarrassing for the person. I have such an urge to tell you a maiseh, but I'm on time constraint. No? All right, we'll see. Remind me afterwards if I... Listen, I got to be fair to the oilam. Okay. The kitzur, what's the question now? So what did she do with the water? So she was very smart. Instead of spilling out the water...

V'gam ligmalecha eshov. Yeves haLevi, yeves tetachar, yev chachma. Gam ligmalecha eshov. Instead of spilling it out, say, I'll give the camels to drink. Now, zokt the Beis HaLevi, he was testing her about another thing: Would she bring home the water to her family after he drank it? That's another part of it, says the Beis HaLevi. So the fact that she wanted to spill it, not bring it home, which means she has derech eretz for the people in her family, zokt the Beis HaLevi. You know, a lot of times when it's a difficult thing to take the water, you know what you do? All right, it's not—it's probably healthy, it's okay, don't worry about it. No. Where's the derech eretz? Where's the nimus for the people in the house? zokt the Beis... So you have to spill it, but you can't spill it. So she tells him, Ashke. I, zokt the Beis HaLevi, what happens in case he chaps that she's giving it to drink the camels only because she's ashamed to spill it? So therefore she doesn't just give to drink, but rather, ligam ligmalecha ashke, which means, eshov, I will draw new water. Notice, what did he say? He said, ligam ligmalecha. If she will say, Gam ligmalecha, ashke. And she responded, V'gam ligmalecha eshov. Mosek mit vash. I have to tell you a gevaldige vort from Zaiden. I said, gezogt from Baalei Mussar. You know why she said eshov when he said ashkeh? Because a person has to be careful. Does she know the camels will drink? How does she know? So all she was able to say was what? Eshov. I'll draw the water. If they drink, it's up to them. Az eiz up to zei. You like it, huh? Because he brings a maiseh from the Alter from Kelm here. What do you think? This is yesodos of mussar from years, from years. The Alter from Kelm. If someone asks somebody, Is it raining? He just came in from the outside and he asked him, Is it raining? He wouldn't say yes or no. What he would say is, When I was outside, it was yes or no raining, because he can't say yes or no, because maybe it stopped or started depending on when he came in. That was the hergesh that they had in Kelm, making sure that you say the right thing and not say what's not 100% emes. You want to live your life that way, huh? All right. Let's stick just to chesed. It's good enough for us, okay? So the Zaida explains, that's the ashkeh eshov. All right, but the Beis Halevi is learning meiredik eshov, because if it's ashkeh means I'll give whatever was left over, I'll give the camels to drink, then he'll chap. And then it will even feel much worse. You drink, and I give the beheima to drink from your drink; it's the next day. So therefore, ashke means, I'll do it in a way that it's eshef. You see a meirdike thing here. He wasn't testing chesed. He was testing the chachma, the chachma. You know, Reb Yerucham always says in the Haggadah we have echad chacham v'echad rasha. It should say echad tzaddik. And the teretz is even tzidkus, says Reb Yerucham, has to be done with a chachma. There's a wisdom, haskalah, has to be with wisdom. I'll tell you a nice maiseh. I see the time, I'm almost done. Rabbi Hecht was a rav in Queens, one of the rabbanim in Queens, told me a maiseh. He was involved with Russian Jewry. He told me that years and years ago, nobody wanted to touch Russian Jewry, the kiruv. Now it's a big thing. Baruch Hashem, we've evolved to the point that we respect kiruv for Russian yidden. But there was a tekufah where they came off the boat, you know, who wanted to be in the top with them? And I'm quoting words word for word what this Rabbi Hecht told me. So he went to speak to the zeide about this problem.

I'm excited about this problem. So the zeidev gezagt, Rusishe Yidn, ich bin doch a Russian Yid. What makes me? I'm also a Russian Yid. Send them to me. I'll talk to them. I'll be mechazik them. Okay. A month or two later, they stopped. Every day they would come to the house to talk to the zeide. They would wait, so to speak, in the waiting room to talk to the zeide. The zeide went and asked Rabbi Hecht, after a month or two, if he can get him these Russian magazines that they put out. So Rabbi Hecht says, Rebbe, you're reading the Russian magazines? I mean, what do you need Russian magazines for? He says, Let me explain to you. When they come and they sit in the waiting room, and others sit with a sefer, and they can't read it, they feel like foreigners. If you bring them the Russian magazine, they feel at home. This I want, when they come into the house, they feel comfortable. Really, to go into the house of Avraham Avinu, in Avraham Avinu's home, it wasn't just that they did chesed. In Avraham Avinu's home, they went out of their way to do chesed with an oymek, with a depth, with a haskalah, to try to understand, to figure out what does the other person need. And that is the chesed that they did. I want to tell you one maaseh, one vort from the Alter, and then we'll say... The rest, we don't have time for it. There's a beautiful story in Sefer Nachlas Eliyahu. It's Reb Elie Dushnitzer's sefer. Reb Sholom Schwadron writes this maiseh in that sefer. It's a peldige maiseh, that a Yid came to tell Reb Sholom that he's frum today because Reb Elie Dushnitzer, I saw him, I saw something that he did, and that moved me, and I became frum, and my children, ad sof kol hadoros, a maiseh. What's the maiseh? Erev Yom Kippur, I'm passing by—I wasn't a frum Yid—but I'm passing by Lomzhe yeshiva. Anybody who knows Pesach Tikvah, Lomzhe yeshiva, the bathrooms are very much visible to the street. It's an interesting setup over there. Maybe they changed the building. When I was by my zeide in Pesach Tikvah, my mother's father in Pesach Tikvah, that's what Lomzhe yeshiva looked like. Interesting. He says, I'm looking Erev Yom Kippur, and I see an alter Yid going from one stall to the other, toilet paper. I'm thinking, what's this? So I said, he looked like an alter mensch. I wanted this. He says, Listen, the janitor's not here. I know on Yom Kippur people need to blow their nose, and a lot of people come to shul. It's Erev Yom Kippur, he says. So he went ripping the papers from the toilet paper because it comes in long rolls, so people should have. You see what a person thinks about, and the way Reb Sholom Schwadron writes, that the Yid told him, as I saw him ripping the paper, every tear. Of the paper tore my heart. Mayudik. Boisai, from a vinu was teaching mayudik yesodos in chesed, and I want to end with a vort from Slabodka. Yofi chasan shel avdei avos yoser miTorasan shel banim, fregt the Alter. Come on, it's more than taharis. It's more than certain halachos that we learn out mamish certain zachin from one os. What does that mean? Zogt the Alter from Slabodka, noratzofin, that because by the avos, lo rak ma'aseihem hayu chesed, ela kol sichoseihem v'dibureihem hayu divrei Torah b'misachtes chesed. V'lo divrei Torah stam. So it wasn't just plain divrei Torah, ki im imkei. It was deep. It was lomdishe reid in chesed. It was lomdish, it was tiefe lomdus. Imkei Torah u'midos. And he says that's the pshat. It's such a beautiful vort. Eliezer was called Damesek Eliezer. And why is he called Damesek Eliezer?

וּמַשְׁקֶה מִתּוֹרַת רַבּוֹי. What is the word doyleh? Doyleh means he had to go, and go into the well. It's mashma that it was deep. Eliezer had the koach to be doyleh u'mashkeh miToras rabboi. So he says, מִמְּךָ חָכְמַת אַבְרָהָם הָיָה אֱלִיעֶזֶר דוֹלֶה. And what was the Torah of Avraham? It was the Torah of chesed. הֲרֵי שֶׁמִּדַּת הַחֶסֶד שֶׁלֹּא עֲמֻקָּה הִיא עַד מְאֹד, וְאֱלִיעֶזֶר הִצְלִיחַ לְדַלּוֹתָהּ. תּוֹרָה זוּ יָפָה הִיא מִתּוֹרָתָן שֶׁל בָּנִים. You know what mashkeh, rabosai, what's mashkeh? That's also part of the chesed, to want to give others to drink. He wasn't only doyleh; he was also mashkeh. Rabosai, is it l'chinam that the chesed that Eliezer is searching in Rivka is doyleh u'mashkeh? Isn't that interesting? Let's read the lashon of the pasuk: וּבָא אֵדָה כִּי עָשִׂיתָ חֶסֶד עִם אֲדֹנִי. Eliezer is searching for the doyleh, for the mashkeh, in the midas hachesed. Is she going out of her way to do the chesed with an omek, with a depth? And that's what he sees in the chesed of Rivka. And then he says that the Ribbono Shel Olam, הַכְחַת לָא אוּרוּי לְבֵית אַבְרָם, and that is כִּי עָשִׂיתָ חֶסֶד עִם אֲדֹנִי. You've just experienced another Torah class, brought to you by TorahAnytime.com.