R. Eleazar said: ‘Observe that, as has been stated elsewhere, our father Abraham, after he acquired Wisdom, determined to keep separate from all other nations and not to enter into matrimonial alliance with them. Hence we read: AND I WILL MAKE THEE SWEAR BY THE LORD, THE GOD OF HEAVEN AND THE GOD OF EARTH, THAT THOU SHALT NOT TAKE A WIFE FOR MY SON OF THE DAUGHTERS OF THE CANAANITES, ETC. The words “daughters of the Canaanites” are parallel to the expression “daughters of a strange god” (Mal. 2, 11). So, too, the word “I” (Anokhi) which follows is a reference to the Deity, as in the verse, “I (Anokhi) made the earth.” The purpose of this injunction was to save Isaac from being defiled by them.
For whoever impairs the sanctity of the holy covenant by contact with a woman of an idolatrous nation causes the defilement of a certain other place, alluded to in the passage, “For three things the earth doth quake, etc.” (Prov. 30, 21). And although Abraham adjured his servant by the holy covenant, he did not feel satisfied until he had made supplication on his behalf to the Holy One, blessed be He, saying: THE LORD, THE GOD OF HEAVEN… MAY HE SEND HIS ANGEL BEFORE THEE, ETC. , to wit, the angel of the covenant”, so that the covenant might be preserved in its sanctity, and not be defiled among the nations.
He continued: BEWARE THOU THAT THOU BRING NOT MY SON BACK THITHER. Why so? Because Abraham knew that none among those nations had knowledge of the true God like himself, and so he desired that Isaac should not settle among them, but should continue to dwell with him, so that he might constantly learn the ways of the Holy One, and turn neither to the right nor to the left.’
R. Jose said: ‘Of a certainty the merits of Abraham stood his servant in good stead, for on the very day on which he set out he reached the fountain, as it says, AND I CAME THIS DAY UNTO THE FOUNTAIN.
אָמַר רִבִּי אֶלְעָזָר תָּא חֲזֵי דְּהָא אִתְּמָר דְּכֵיוָן דְּיָדַע אַבְרָהָם אָבִינוּ חָכְמְתָא בָּעָא לְאִתְפְּרָשָׁא מִכָּל שְׁאָר עַמִּין וְלָא לְאִתְדַּבָּקָא בְּהוּ, וּבְגִין כָּךְ כְּתִיב וְאַשְׁבִּיעֲךָ בַּיְיָ אֱלקֵי הַשָּׁמַיִם וִאלֹקֵי הָאָרֶץ אֲשֶׁר לֹא תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַעֲנִי וְגו', מִבְּנוֹת הַכְּנַעֲנִי וַדַּאי, (מאי) רָזָא אִיהוּ כְּמָא דְאַתְּ אָמֵר (מלאכי ב׳:י״א) וּבָעַל בַּת אֵל נִכָר. אֲשֶׁר אָנֹכִי יוֹשֵׁב בְּקִרְבּוֹ. אָנֹכִי דַיְיקָא כְּתִיב הָכָא אֲשֶׁר אָנֹכִי, וּכְתִיב הָתָם (ישעיה מד אנכי עשיתי ארץ. וכל דא בגין דלא לאסתאבא בהו.)
R. Eleazar said: ‘Observe that, as has been stated elsewhere, our father Abraham, after he acquired Wisdom, determined to keep separate from all other nations and not to enter into matrimonial alliance with them. Hence we read: AND I WILL MAKE THEE SWEAR BY THE LORD, THE GOD OF HEAVEN AND THE GOD OF EARTH, THAT THOU SHALT NOT TAKE A WIFE FOR MY SON OF THE DAUGHTERS OF THE CANAANITES, ETC. The words “daughters of the Canaanites” are parallel to the expression “daughters of a strange god” (Mal. 2, 11). So, too, the word “I” (Anokhi) which follows is a reference to the Deity, as in the verse, “I (Anokhi) made the earth.” The purpose of this injunction was to save Isaac from being defiled by them.
תָּא חֲזֵי, הַאי מַאן דְּאָעִיל הַאי בְּרִית קַדִּישָׁא בְּהַהִיא אִתְּתָא דִּשְׁאָר עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת, גָּרִים לְאִסְתָּאֲבָא אֲתַר אָחֳרָא. וְעַל דָּא כְּתִיב (משלי ל׳:כ״א) תַּחַת שָׁלשׁ רָגְזָה אֶרֶץ וְגו'. וְאַף עַל גַּב דְּאוֹמֵי לֵיהּ בְּהַאי בְּרִית, לָא אַבְטַח בֵּיהּ אַבְרָהָם עַד דְּצַלֵּי צְלוֹתֵיהּ קַּמֵּי קוּדְשָׁא בְּרִיךְ הוּא וְאָמַר יְיָ אֱלֹקֵי הַשָּׁמַיִם וְגו', הוּא יִשְׁלַח מַלְאָכוֹ, וַדַּאי דָא מַלְאַךְ הַבְּרִית, בְּגִין דְּיִתְנְטִיר הַאי בְּרִית וְלָא יִסְתָּאַב בֵּין אִינוּן עַמִּין:
For whoever impairs the sanctity of the holy covenant by contact with a woman of an idolatrous nation causes the defilement of a certain other place, alluded to in the passage, “For three things the earth doth quake, etc.” (Prov. 30, 21). And although Abraham adjured his servant by the holy covenant, he did not feel satisfied until he had made supplication on his behalf to the Holy One, blessed be He, saying: THE LORD, THE GOD OF HEAVEN… MAY HE SEND HIS ANGEL BEFORE THEE, ETC. , to wit, the angel of the covenant”, so that the covenant might be preserved in its sanctity, and not be defiled among the nations.
רַק אֶת בְּנִי לֹא תָשֵׁב שָׁמָּה. מַאי טַעְמָא, בְּגִין דְּיָדַע אַבְרָהָם דְּהָא בְּכֻלְּהוּ לָא הֲוָה מַאן דְּאִשְׁתְּמוֹדַע לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא בַּר אִיהוּ בִּלְחוֹדוֹי, וְלָא בָּעָא דְּלֵהְווּ מְדוֹרֵיהּ דְּיִצְחָק בֵּינַיְיהוּ, אֶלָּא דִּיהֵא מְדוֹרֵיהּ עִמֵּיהּ, וְיִצְחָק יוֹלִיף מִנֵּיהּ תָּדִיר אָרְחוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא, וְלָא יִסְטֵי לִימִינָא וְלִשְׂמָאלָא. וְעַל דָּא לָא בָּעָא אַבְרָהָם דִּלְהֱוֵי מְדוֹרֵיהּ דְּיִצְחָק תַּמָּן.
He continued: BEWARE THOU THAT THOU BRING NOT MY SON BACK THITHER. Why so? Because Abraham knew that none among those nations had knowledge of the true God like himself, and so he desired that Isaac should not settle among them, but should continue to dwell with him, so that he might constantly learn the ways of the Holy One, and turn neither to the right nor to the left.’
אָמַר רִבִּי יֵיסָא וַדַּאי זְכוּתֵיהּ דְּאַבְרָהָם אָעֳרַע קַמֵּיהּ דְּהַהוּא עַבְדָא, דְּהַהוּא יוֹמָא נָפַק, וְהַהוּא יוֹמָא מָטָא לְעֵינָא דְמַיָּא, דִּכְתִיב וָאָבֹא הַיּוֹם אֶל הָעָיִן. וְהָא אוּקְמוּהָ.
R. Jose said: ‘Of a certainty the merits of Abraham stood his servant in good stead, for on the very day on which he set out he reached the fountain, as it says, AND I CAME THIS DAY UNTO THE FOUNTAIN.