In Maseches Chullin (95a), the Gemara transitions into a discussion regarding the prohibition against nichush (forbidden divination). The Gemara questions whether the Amora Rav engaged in an illicit form of divination when he suggested that an upcoming day would be auspicious simply because a ferry was immediately ready to transport him as soon as he reached the riverbank.
To clarify the boundaries of the prohibition, the Gemara identifies two classic Biblical archetypes of nichush:
-Eliezer, the servant of Avraham, when seeking a wife for Yitzchak. Eliezer declared that the girl chosen by Hashem would be the one who, when asked for water, would respond, “Drink, and I will also draw water for your camels.”
-Yonasan, son of King Shaul, when deciding whether to confront a Philistine outpost accompanied only by his armor-bearer (Shmuel I, Ch. 14). Yonasan declared that if the Philistines said, “Wait until we reach you,” they would stay put; but if they said, “Come up to us,” he would take it as a divine sign to initiate the attack.
The Problem in the Pesukim
Tosfos raises an obvious question: If the Gemara classifies these two incidents as classic examples of forbidden divination, how could tzaddikim like Eliezer and Yonasan have relied on them?
Regarding Yonasan, Tosfos answers that Yonasan intended to attack regardless of the outcome. He established the sign solely to bolster the courage and confidence of his hesitant armor-bearer.
Regarding Eliezer, Tosfos initial explanation is that Eliezer was a Ben Noach, and non-Jews were not commanded against nichush. However, Tosfos notes an opinion in Sanhedrin maintaining that Bnei Noach are indeed prohibited from practicing divination. Therefore, Tosfos concludes that Eliezer could not have relied on the test as the sole determining factor in selecting Yitzchak’s bride.
Yet, this resolution seems to run counter to the plain text of the Torah. The pesukim state that Eliezer gave Rivka expensive bracelets before even inquiring about her lineage. How could he bestow these gifts without first verifying her family background, unless he relied entirely on his divination?
Tosfos answers that, in truth, Eliezer did ask Rivka who she was first to confirm her identity, giving her the bracelets only afterward. The Torah presents the events out of sequence due to the principle of ein mukdam u’meuchar baTorah (the Torah does not always relate events in strict chronological order).
This approach is directly supported later in the narrative: when Eliezer retells the story to Besuel and Lavan, he explicitly states that he asked for her identity before handing over the jewelry.
Unlocking Rashi: Preserving the Moment
Rashi in Chumash, however, takes a different path. He maintains that the events occurred exactly in the literal sequence written: Eliezer gave Rivka the bracelets immediately after she passed the water test. The only reason Eliezer altered the order when speaking to Lavan and Besuel was out of diplomacy; he knew they would find it unbelievable that a stranger would bestow such valuable gifts before even asking for her family name.
While Rashi’s view does not necessarily contradict Tosfos, since Rashi may follow the opinion that Bnei Noach are permitted to practice nichush, it raises a powerful challenge articulated by the Gur Aryeh: Even if Eliezer was halachically permitted to rely on the sign, why didn’t he just ask Rivka who she was first to be entirely certain? Why hand over the bracelets immediately, only to be forced to change his story later to her family?
The Gur Aryeh explains that the bracelets carried deep spiritual symbolism (remez). Their total weight of ten shekels alluded to the Aseres Hadibros, and the two bracelets represented the two Luchos. Bestowing this gift was Eliezer’s personal tefillah that Rivka’s future descendants would merit receiving the Torah at Har Sinai.
At that moment, Eliezer was experiencing an extraordinary burst of spiritual elevation after witnessing clear hashgacha pratis. The Gur Aryeh reveals that Eliezer refused to pause and ask Rivka for her name because he did not want to disrupt that intense moment of inspiration. He wanted his tefillah and symbolic act to be executed while his spiritual clarity was at its absolute peak.
Reflecting on this, HaGaon HaRav Henoch Leibowitz, zt”l, observed how fleeting inspiration can be. Every passing moment carries the risk that enthusiasm will cool. Eliezer refused to wait even a few seconds, recognizing the imperative to strike while the spiritual iron was hot.
Preserving the Flame: Lessons from Palti ben Layish
This poses a practical question for us: What should a person do if they cannot act upon a moment of inspiration immediately? How can spiritual enthusiasm be preserved over time?
A profound answer is found in Maseches Sanhedrin (19b–20a) in the story of Michal, daughter of Shaul HaMelech, and Palti ben Layish.
King Shaul had initially promised his daughter Michal to Dovid HaMelech in exchange for defeating the Philistines. After Dovid fulfilled the condition, Shaul rescinded the offer due to an ongoing political and halachic dispute, giving Michal instead to Palti ben Layish. Although Shaul held that the marriage to Dovid was invalid, the halacha ultimately follows Dovid, meaning Michal remained Dovid’s lawful wife throughout.
Palti ben Layish found himself in an agonizing position. The king, who was also the gadol hador, insisted that Michal was Palti’s rightful wife and mandated that they dwell together in the same house. Yet, deep down, Palti knew she was halachically bound to Dovid.
For years, Palti had to maintain his moral conviction against immense pressure, authority, and internal temptation. As the Maharsha notes, Palti did not resolve the tension by treating Michal with coldness or disdain; he treated her with the utmost respect, warmth, and dignity expected of a husband, while maintaining absolute self-control regarding intimacy.
How did Palti sustain such heroic resolve day after day, year after year, without letting his initial conviction fade?
The Gemara reveals his secret: On the very first night Michal entered his home, Palti placed a sword between them to maintain a “partition,” declaring that anyone who violated the sacred boundaries of marriage should be pierced by that blade.
By creating a clear, physical, and daily visual reminder of his initial boundary, Palti anchored his commitment. That tangible sign sustained his spiritual integrity through more than seven long years, until Michal was safely returned to Dovid and Palti’s righteousness was universally acclaimed.
Practical Application
The lessons of Eliezer and Palti ben Layish provide a dual roadmap for spiritual growth.
Act Immediately: When a spark of inspiration strikes, whether a desire to learn more Torah, give tzedakah, or improve a character trait, harness Eliezer’s agility and take an immediate concrete step before the feeling fades.
Anchor the Moment: When long-term endurance is required, follow Palti ben Layish’s strategy. When making a kabbalah during an elevated moment, set up a physical or structural reminder, a note on your desk, a daily phone alarm, or a visual signpost.
By anchoring our elevated moments into physical reality, we ensure that a single moment of inspiration can transform into a lifelong commitment.
Maggid shiur and Rebbe at Yeshiva Ateres Shimon in Far Rockaway. He leads the Daf Yomi chaburah at Eitz Chayim of Dogwood Park in West Hempstead, and writes “Delving into the Daf” each week for The Jewish Home.
