Frequently Asked Questions
Q: What does it mean to 'bow down and prostrate' in Genesis 24:26?
A: In Genesis 24:26, when the servant of Avraham bows and prostrates, it demonstrates deep reverence and gratitude to Hashem. According to Rashi, this act shows the servant's recognition that his mission to find a wife for Yitzchak was successful only through Divine assistance. Prostration (hishtachavaya) is a physical expression of total submission to Hashem, as seen in Jewish prayer and worship.
Q: Why is bowing mentioned so often in the Torah?
A: Bowing (kidah) and prostration are recurring themes in the Torah because they symbolize humility and acknowledgment of Hashem's presence. The Rambam (Hilchot Tefillah 5:10) explains that bowing is an essential part of prayer, as it reflects our submission to the Almighty. In this verse, the servant's bowing teaches us to recognize and thank Hashem for His kindness in our lives.
Q: What lesson can we learn from the servant bowing in Genesis 24:26?
A: The servant's immediate response of bowing teaches us the importance of recognizing and thanking Hashem when we experience success or answered prayers. The Midrash (Bereishit Rabbah 60:8) highlights this as a model of gratitude. In daily life, we should emulate this by pausing to acknowledge Hashem's hand in our accomplishments, whether through prayer or saying a bracha (blessing).
Q: Is bowing still practiced in Judaism today?
A: Yes, bowing remains part of Jewish practice, especially during prayers. For example, during the Amidah (Shemoneh Esrei), we bow at certain points, and on Rosh Hashanah and Yom Kippur, there are additional prostrations. The Shulchan Aruch (Orach Chaim 113) details the laws of bowing in prayer, showing its continued relevance as a physical expression of humility before Hashem.
Q: Who is 'the man' bowing in Genesis 24:26?
A: 'The man' refers to Eliezer, Avraham's trusted servant (as identified by Rashi on Genesis 24:2). He was sent to find a wife for Yitzchak, and his bowing occurs after Rivka (Rebecca) offers to draw water for his camels—a sign that she possessed the kindness fitting for the future matriarch of the Jewish people. His prostration acknowledges that Hashem guided him to the right person.
Understanding the Act of Bowing and Prostration
The verse states, "וַיִּקֹּד הָאִישׁ וַיִּשְׁתַּחוּ לַיהוָה" ("And the man bowed down his head, and prostrated himself to the Lord"). This describes a physical act of reverence and submission before Hashem. According to Rashi (Bereshit 24:26), this verse refers to Eliezer, Avraham's servant, who bowed in gratitude after seeing his mission to find a wife for Yitzchak succeed. The act of bowing (וַיִּקֹּד) and prostration (וַיִּשְׁתַּחוּ) demonstrates deep humility and acknowledgment of Divine Providence.
The Significance of Prostration in Jewish Tradition
Prostration (השתחויה) is a profound expression of devotion, often associated with prayer and thanksgiving. The Talmud (Berachot 34b) discusses prostration as a component of the Nefilat Apayim (falling on one's face) during Tachanun, emphasizing its role in total submission to Hashem. Rambam (Hilchot Tefillah 5:13-14) outlines the proper way to prostrate, noting that it should be done with full bodily extension, symbolizing complete surrender to the Divine will.
Spiritual Lessons from the Verse
Connection to Avodat Hashem (Service of G-d)
The Kli Yakar (Bereshit 24:26) explains that Eliezer's prostration was not merely a reaction to success but a reaffirmation of his commitment to Avraham's mission. This mirrors the ideal of Avodat Hashem, where every achievement should lead us back to gratitude and deeper service. The Sforno adds that such acts of reverence prepare the heart for continued Divine blessing.