בראשית, פרק כ״ד, פסוק נ״א

The agreement of Rebekah's family to the proposed marriage marks the dramatic climax of Eliezer's long journey. Their response reveals a complex mixture of submission to divine providence, political maneuvering, cunning, and an acknowledgment of the miraculous nature of the match.

At the most basic level, the family's directive is simply an instruction for Eliezer to take Rebekah and return to Abraham's household [ביאור יש״ר]. However, many commentators detect a deeper sense of detachment and an attempt to absolve themselves of responsibility. The family essentially tells Eliezer to take her on his own authority, even without their formal permission [ספורנו, בכור שור]. One perspective even views their abrupt agreement as an expression of resentment and anger toward Heaven, echoing the reluctant manner in which Pharaoh eventually sent the Israelites away [קונטרס חיבה יתירה].

This sudden desire to wash their hands of the matter may also stem from a severe political danger. Bethuel, the local ruler, had enforced a cruel law demanding that he be the first to be with every new bride. To avoid subjecting his own daughter to this fate, or risking a violent uprising from the townspeople if he made an exception, the family completely distanced themselves from any official involvement in the marriage. By telling Eliezer to take her on his own and claiming the matter was decided by Heaven, they sidestepped the dangerous political trap [אדרת אליהו]. Furthermore, Bethuel's sudden death left Rebekah an orphan, meaning the marriage could only proceed through her own personal consent rather than a formal parental handover [פרדס יוסף].

The family's quick approval also reflects Laban's trademark cunning. He rushed to authorize her departure in the hope that Eliezer would forgo any demands for a dowry, only to immediately attempt to delay the journey afterward [צאינה וראינה]. Another reason for this subsequent delay is a misunderstanding regarding the betrothal process. The family initially assumed Eliezer was merely escorting Rebekah back so that Isaac could marry her himself. When they realized Eliezer was betrothing her on the spot as an appointed proxy, they backpedaled and requested more time to properly prepare her clothing and jewelry [צאינה וראינה]. From a different angle, the instruction to take her carries the promise of a miracle. Since Rebekah was still a young girl, Eliezer was urged to proceed with the faith that God would miraculously alter her nature and mature her physical development [שפתי כהן].

The family's blessing that she become a wife to Isaac highlights Rebekah's unique stature. Typically, a heavenly declaration of marriage identifies the bride simply as the daughter of a specific man. In this case, however, Rebekah's independent importance and spiritual greatness were evident in her very face. Consequently, she is the focal point of the arrangement, while Isaac is referred to merely in relation to his father [אלשיך].

The family's acknowledgment that the events unfolded as God had spoken does not imply a literal divine utterance, but rather points to a clear decree of divine providence [אבן עזרא, הכתב והקבלה]. There is a broad consensus that this reflects God's direct guidance of the events, steering the situation toward its intended purpose exactly as Eliezer had prayed [רד״ק, שד״ל, מחוקקי יהודה]. This emphasis on divine orchestration is particularly necessary because the marriages of the Patriarchs were governed by a direct, specialized providence that differed from the rest of humanity [מחוקקי יהודה]. While every marriage is considered a divine secret, unions within a close, local community often appear to unfold naturally. In contrast, taking a wife from a distant, foreign land demands undeniable proof and a clear sign from Heaven to confirm that it is truly the will of God [העמק דבר, ספורנו].