Arriving at the end of a momentous journey, the weary travelers and their animals are welcomed into Rebekah's family home. The ensuing acts of unloading, feeding, and washing reveal both the customs of ancient hospitality and the underlying character of those involved. The primary approach among commentators is that Laban or his servants initiated this care, as basic hospitality dictates that a guest should not have to draw his own water to wash his feet [רמב״ן, רבנו בחיי, הטור הארוך וביאור שטיינזלץ]. However, others suggest that Abraham's servant performed these tasks himself, as a fiercely loyal steward would never allow strangers to handle his master's precious cargo [שד״ל ורש״ר הירש]. A middle ground proposes a practical division of labor: the servant personally unloaded the camels to safeguard the gold and silver, while Laban and his men supplied the food and water [ביאור יש״ר].
The process of releasing the camels sparks a fascinating discussion regarding exactly what was undone. Some explain this simply as the physical untying of saddle straps, heavy cargo belts, or the ropes connecting the caravan [רמב״ן, רשב״ם, רד״ק, העמק דבר ותולדות יצחק]. Another perspective asserts that the release refers to removing muzzles from the camels' mouths [רש״י]. According to this view, Abraham muzzled his animals throughout the journey to prevent them from grazing in foreign fields and committing theft. This interpretation faces a challenge, as later Talmudic traditions describe the animals of great sages instinctively refusing forbidden food. If a later sage's donkey naturally avoided such food, surely the camels of Abraham would not require physical muzzles to prevent theft [רמב״ן]. In defense, it is explained that Abraham used muzzles not out of distrust for his animals, but to set a public example and educate others on the strict care required for another's property, or because even the animals of the righteous require guarding in areas prone to damage [מזרחי, יריעות שלמה]. Furthermore, Abraham's camels were uniquely decorated and instantly recognizable, ensuring onlookers would know their origin and keep them from straying into foreign pastures [קיצור בעל הטורים].
Once released, the animals were given straw and provender. Provender refers broadly to nutritious grains like barley or oats, while the straw served primarily for bulk and chewing [אבן עזרא, רד״ק, מחוקקי יהודה]. The sequence of these actions highlights the servant's deep righteousness. The camels were fed before the men washed their feet or sat down to their own meal, strictly adhering to the principle that a person must provide for their animals before tending to their own physical needs [מלבי״ם, אלשיך].
The washing of feet extended beyond the servant to the men accompanying him. These companions were not ordinary slaves, who might be prone to flee during such a long expedition, but rather hired workers or trusted allies of Abraham, leaving the steward as the sole appointed servant [קונטרס חיבה יתירה]. Because Laban's household did not yet know who was the master and who were the subordinates, they treated the entire group with equality, offering water to everyone without distinction [הכתב והקבלה]. Yet, Laban's true character quickly surfaced. While he provided water for the entire group, he subsequently offered food only to the steward. Recognizing this stinginess, the servant refused to eat until he had thoroughly detailed Abraham's vast wealth, understanding that only the promise of riches would open his host's tightly closed hand [חתם סופר].
Looking at the broader narrative, a profound principle about the Book of Genesis emerges. The Torah dedicates extensive space and intricate detail to the mundane conversations, the washing of feet, and the feeding of animals by the servants of the Patriarchs. This stands in stark contrast to complex, central laws later in the Torah that are often derived from a single word or letter. This extensive focus shows just how deeply cherished and precious the everyday conduct and moral integrity of the Patriarchs and their households are to God [רד״ק בשם המדרש].