בראשית, פרק כ״ד, פסוק ל״א

The encounter between Laban and Abraham's servant at the well reveals Laban's complex character and his dominant position within his family. Upon seeing the expensive jewelry his sister received, Laban rushes out to greet the servant, extending a warm invitation that masks his hidden motives. He welcomes the servant as one blessed by God, raising the question of whether Laban actually knew God. Some suggest that Laban preserved ancient traditions or knowledge passed down from Abraham's family [אם למקרא]. Conversely, others argue that Laban did not know God at all, and the text simply translates his greeting into terms familiar to the reader [שד״ל]. This greeting also highlights a spiritual transformation in the servant's life. Despite being of Canaanite descent, his faithful service to the righteous Abraham elevated him from a cursed status to a blessed one [חזקוני, הדר זקנים]. It is even suggested that an angel placed these specific words in Laban's mouth [שפתי כהן]. Ultimately, however, Laban uses these beautiful words as a tool of deception. By invoking heaven, he attempts to sound righteous and gentle, while his true intention is to secure the vast wealth he has just seen [רד״ק, ביאור יש״ר, אלשיך].

Laban then expresses surprise that the servant is still waiting by the well instead of following Rebecca home immediately [מלבי״ם]. Because the servant had only asked Rebecca about lodging for the animals, Laban emphasizes that there is no reason for him and his men to remain outdoors [ספורנו]. A more cunning perspective reveals a psychological standoff. Driven by deceit, Laban wants the visitor to come inside immediately so he can steal from the baggage while the other men unload it outside. The servant, sensing this trap, deliberately stands outside to guard his property, forcing Laban to try and lure him indoors [אדרת אליהו].

In his attempt to persuade the servant, Laban declares that he has already cleared the house. The primary approach among commentators is that he cleared the home of idolatry. Since Rebecca had already confirmed there was room to sleep, this clearing does not refer to organizing physical space, but rather to the removal of spiritual obstacles that would offend a believer [מזרחי, הכתב והקבלה, תורה תמימה]. Laban understands the necessity of this action, either because he recognizes the servant as a man of faith [ברטנורא], or because the servant previously hinted to Rebecca that he required a pure environment [פרדס יוסף, פענח רזא]. By emphasizing that he personally cleared the house, Laban asserts his control over the household [ברכת אשר]. He stresses his direct involvement, rather than relying on workers, both to excuse his delay in coming out to the well [אלשיך] and to ensure that any gifts the servant distributes will be handed exclusively to him as the primary host [אדרת אליהו]. Although removing idols appears to be a positive act, Laban is motivated entirely by greed and a desire for gold, not by genuine faith [בעל הטורים, ברכת אשר].

Finally, Laban notes that he has prepared a place for the camels, ensuring a large enough area to accommodate the ten massive animals and the servant's escorts [ספורנו, ביאור שטיינזלץ]. The spiritual sensitivity of Abraham's household extended even to the animals; the camels themselves refused to enter the courtyard until Laban had completely removed every trace of idolatry from their path [תורה תמימה].