בראשית, פרק כ״ד, פסוק נ״ג

Completing a marriage arrangement requires more than just a verbal agreement; it is solidified through the presentation of gifts that establish the new bond. Abraham's servant distributes his wealth with clear intent, drawing a sharp, practical, and legal distinction between the bride and her family.

To Rebekah, the servant presents items of silver, gold, and clothing, which primarily consist of luxurious women's jewelry [רשב״ם, ביאור יש״ר]. This gesture carries legal weight, demonstrating the groom's obligation to provide for his bride's wardrobe even while she remains in her father's home [העמק דבר]. Some view this presentation as the formal act of betrothal, following the initial gifts given earlier in the matchmaking process [חזקוני, צפנת פענח]. Beyond the legal implications, the servant's actions reveal calculated economic foresight. He deliberately chooses to give the most valuable and permanent property directly to Rebekah, knowing these treasures will eventually return with her to Isaac's household. Had he given them to her family, the wealth would have remained behind [הטור הארוך, תולדות יצחק, בכור שור, חזקוני].

In contrast, the gifts given to Rebekah's mother and brother are of a different nature. There are several perspectives on what these specific gifts entail. One approach suggests they are premium agricultural products from the Land of Israel, such as balsam, honey, and sweet foods [רש״י, בכור שור, תולדות יצחק, רש״ר הירש]. Another view suggests they are prestigious and luxurious garments [אבן עזרא, אבי עזר]. However, the primary approach among commentators understands this as a broad term for anything of exceptional quality and value, whether fine fruits, jewelry, precious stones, or desirable objects [רד״ק, שד״ל, רלב״ג, ביאור יש״ר, מחוקקי יהודה, ביאור שטיינזלץ]. The purpose of these gifts is to honor and appease the family following the match, as well as to help fund the upcoming wedding feast [העמק דבר, ביאור שטיינזלץ].

A notable detail in this exchange is the complete absence of Rebekah's father, Bethuel, from the list of gift recipients. Commentators offer various explanations for this omission. Some suggest that only the mother and brother required appeasement and persuasion, whereas Bethuel was already pleased to marry his daughter into his extended family and did not need any gifts [בכור שור, חזקוני]. Alternatively, due to Bethuel's advanced age, the mother and brother may have been the actual managers of the household [רד״ק]. The father's exclusion also serves as evidence that this arrangement is not a transaction where a bride is purchased with a bride-price paid to the patriarch. Instead, it is a presentation of personal valuables to the bride and a respectful, lighter offering to her family [רש״ר הירש].

Alongside these practical explanations, a Midrashic tradition accounts for Bethuel's absence by asserting that he died suddenly that very night at the hands of an angel of God. According to this tradition, his death was a divine punishment for his wicked intentions. He either sought to delay the marriage, attempted to poison the servant to seize his wealth, or demanded to exercise the right of the first night with his daughter, a cruel practice he had inflicted upon other brides in the city [רד״ק, חזקוני].