בראשית, פרק כ״ד, פסוק ב׳

Abraham faced a monumental task: securing a suitable wife for his son, Isaac, to ensure the continuation of his spiritual legacy. To execute this mission, he selected his most trusted servant, a man uniquely qualified for such a sensitive role. Recognized as the elder of the household, this servant had been with Abraham from his youth, growing into the most senior and respected member of the family's inner circle [רד״ק, ביאור שטיינזלץ, בכור שור]. The choice of an older man to escort a young woman back home was a deliberate measure designed to prevent any suspicion of impropriety or lack of modesty [חזקוני, צאינה וראינה]. Beyond his physical age, his status as an elder reflected profound wisdom; he had absorbed Abraham's teachings and functioned as a devoted scholar of his master's traditions [העמק דבר, פני דוד, תולדות יצחק, חתם סופר].

The servant was also defined by his complete authority over the estate. On a practical level, he served as the chief administrator and guardian of Abraham's vast wealth [תורה תמימה, ביאור שטיינזלץ, תולדות יצחק]. On a deeper, psychological level, this mastery extended to his own character. He possessed absolute control over his desires and financial temptations, assuring Abraham that he would neither accept bribes nor act out of personal interest while selecting a bride [כלי יקר, העמק דבר, משכיל לדוד]. Furthermore, an interesting legal perspective suggests that this authority referred to the servant's own personal wealth. This implies he was a freed man and a righteous convert who owned his property, a status that legally permitted him to serve as an official agent for marriage [פני דוד].

To ensure the faithful completion of this fateful mission, Abraham bound the servant with a highly unusual oath, instructing him to place his hand under his thigh. One perspective views this gesture as an ancient political and social custom. When a subordinate made a covenant with a superior, placing a hand under the seated master's thigh symbolized complete subjugation, signifying that the servant's actions were entirely under the master's authority [אבן עזרא, רשב״ם, רד״ק, שד״ל, חזקוני]. However, the primary approach among commentators connects this act to the strict laws of taking an oath, which require holding a sacred object. Since the Torah had not yet been given, Abraham used the commandment of circumcision. This was the first commandment he had received, and because it was achieved through personal pain, it was especially precious to him [רש״י, רבנו בחיי, תורה תמימה, צאינה וראינה, גור אריה].

This religious interpretation raises practical questions regarding the mechanics and modesty of the act. The servant was required to place his hand under Abraham's thigh rather than swear upon his own circumcision so that Abraham could physically verify that the sacred object was being held correctly during the oath [דברי דוד]. As for concerns about modesty or inappropriate thoughts, commentators explain that Abraham was an elderly, holy man whose physical desires had long vanished. Furthermore, the very memory of the pain associated with circumcision inherently nullifies inappropriate impulses [הטור הארוך, פענח רזא, משכיל לדוד].

Swearing specifically upon the covenant of circumcision carries profound thematic weight for this particular mission. Circumcision is the very sign that distinguishes Abraham's descendants, elevating them in holiness and separating them from immorality. Because Abraham was explicitly warning his servant against choosing a wife from the local Canaanites, who were steeped in immorality, it was perfectly fitting that the oath be anchored to the physical sign symbolizing the purity of the family and the sanctity of future generations [כלי יקר, מלבי״ם].