Frequently Asked Questions
Q: What does Genesis 24:50 mean when it says 'The thing comes from the Lord'?
A: In Genesis 24:50, Lavan and Betu'el acknowledge that the marriage proposal for Rivkah (Rebecca) to marry Yitzchak (Isaac) is divinely ordained. According to Rashi, they recognized that Hashem had clearly orchestrated the events, as seen through the miraculous signs Eliezer (Avraham's servant) described. This teaches us that when events align perfectly with divine will, even those initially opposed must recognize Hashem's hand.
Q: Why did Lavan and Betu'el say they couldn't speak 'bad or good' in response to Eliezer's request?
A: When Lavan and Betu'el said they couldn't speak 'bad or good' (Genesis 24:50), they meant they had no right to oppose the match since it was clearly from Hashem. The Ramban explains that this phrase shows their reluctant acceptance—they couldn't argue against it, even if they had personal reservations. This highlights the importance of submitting to divine providence when it is evident.
Q: What lesson can we learn from Lavan and Betu'el's response in Genesis 24:50?
A: The Midrash teaches that Lavan and Betu'el's admission ('The thing comes from the Lord') shows that even people with questionable intentions must acknowledge Hashem's will when it is undeniable. For us, this emphasizes recognizing divine guidance in our lives and not resisting when Hashem's plan is clear, even if it challenges our personal desires.
Q: How does Genesis 24:50 relate to Jewish marriage (shidduch) today?
A: This verse underscores the Jewish belief that marriages are made in heaven (bashert). Just as Lavan and Betu'el acknowledged Hashem's role in Rivkah and Yitzchak's union, Orthodox Jews today pray for divine help in finding the right spouse. The Talmud (Sotah 2a) teaches that finding one's match is as difficult as splitting the Red Sea, showing our reliance on Hashem's guidance.
Q: Why is this verse important in the story of Yitzchak and Rivkah?
A: Genesis 24:50 is a turning point because it confirms that Rivkah's marriage to Yitzchak was not just a human arrangement but divinely orchestrated. Rashi notes that this acceptance by her family validated Eliezer's mission and set the foundation for the future Jewish nation. It reminds us that key events in Jewish history are guided by Hashem's providence.
Context of the Verse
The verse (Bereishit 24:50) appears in the narrative of Eliezer, Avraham's servant, seeking a wife for Yitzchak. After Eliezer recounts the miraculous signs that led him to Rivka, Lavan and Betu'el acknowledge that the match is divinely ordained.
Rashi's Explanation
Rashi explains that Lavan and Betu'el recognized that the events were orchestrated by Hashem, as evidenced by Eliezer's successful journey and the precise fulfillment of his prayer. Their statement, "מֵיְהוָה יָצָא הַדָּבָר" ("The thing comes from the Lord"), reflects their acknowledgment of Divine Providence in this matter.
Meaning of "לֹא נוּכַל דַּבֵּר אֵלֶיךָ רַע אוֹ־טוֹב"
The phrase "לֹא נוּכַל דַּבֵּר אֵלֶיךָ רַע אוֹ־טוֹב" ("we cannot speak to thee bad or good") is interpreted in several ways:
Lavan's Role and Character
Although Lavan appears agreeable here, later narratives reveal his deceitful nature (e.g., in his dealings with Yaakov). The Midrash suggests that his initial submission was insincere, but he was compelled to accept Rivka's marriage to Yitzchak due to the undeniable Divine intervention.
Halachic Insight (Rambam)
The Rambam (Hilchos Ishus 2:17-18) derives from this episode that parental consent is significant in marriage arrangements, but ultimately, the Divine will and the mutual consent of the individuals take precedence—as seen in Rivka's own agreement (Bereishit 24:58).