(10) Then the servant took ten of his master’s camels and set out, taking with him all the bounty of his master; and he made his way to Aram-naharaim, to the city of Nahor. (11) He made the camels kneel down by the well outside the city, at evening time, the time when women come out to draw water. (12) And he said, “O ETERNAL One, God of my master Abraham, grant me good fortune this day, and deal graciously with my master Abraham: (13) Here I stand by the spring as the daughters of the townspeople come out to draw water; (14) let the maiden to whom I say, ‘Please, lower your jar that I may drink,’ and who replies, ‘Drink, and I will also water your camels’—let her be the one whom You have decreed for Your servant Isaac. Thereby shall I know that You have dealt graciously with my master.” (15) He had scarcely finished speaking, when Rebekah, who was born to Bethuel, the son of Milcah the wife of Abraham’s brother Nahor, came out with her jar on her shoulder. (16) The maiden was very beautiful, a virgin whom no man had known. She went down to the spring, filled her jar, and came up. (17) The servant ran toward her and said, “Please, let me sip a little water from your jar.” (18) “Drink, my lord,” she said, and she quickly lowered her jar upon her hand and let him drink. (19) When she had let him drink his fill, she said, “I will also draw for your camels, until they finish drinking.” (20) Quickly emptying her jar into the trough, she ran back to the well to draw, and she drew for all his camels. (21) The man, meanwhile, stood gazing at her, silently wondering whether GOD had made his errand successful or not. (22) When the camels had finished drinking, the man took a gold nose-ring weighing a half-shekel, and two gold bands for her arms, ten shekels in weight. (23) “Pray tell me,” he said, “whose daughter are you? Is there room in your father’s house for us to spend the night?” (24) She replied, “I am the daughter of Bethuel the son of Milcah, whom she bore to Nahor.” (25) And she went on, “There is plenty of straw and feed at home, and also room to spend the night.” (26) The man bowed low in homage to GOD(27) and said, “Blessed be the ETERNAL, the God of my master Abraham, who has not withheld steadfast faithfulness from my master. For I have been guided on my errand by GOD, to the house of my master’s kin.”

HER THOU HAST APPOINTED FOR THY SERVANT, EVEN FOR ISAAC. Rashi comments: “She is fit for him since she is charitable and worthy of admission into the house of Abraham. And thereby shall I know — this is a petition: ‘Let me know through her that Thou hast shown kindness unto my master.’” If so, Eliezer is saying, “I know for certain that You have appointed her for Your servant Isaac.” But in that case [his petition, which still indicates a doubt as to whether she was the appointed one,] does not connect well.
Its interpretation however is as follows: “Make it happen to me this day that the girl to whom I will speak be the one that You have appointed for Your servant Isaac, and with this, show kindness to my master Abraham for with this I will know that You have shown kindness to him if she be of his family and of good mind and of beautiful appearance.” And so he said [when recounting the events of the day]: And let it come to pass, that the maiden, etc., let the same be the woman whom the Eternal hath appointed.

והיה הנערה אשר אמר אליה, this was not a statement but a prayer that things should develop in this fashion. He did not rely on any magic, i.e. that the signs he stipulated would determine his actions. We find a similar occurrence with Yonathan son of King Sha-ul in Samuel I 14,10, where he does not rely on the אות which he had stipulated, but where he asked G’d in prayer for help, saying that if certain things were to happen he would regard this as a sign that his prayer had been answered favourably (compare Ibn Ezra there) When the Talmud Chulin 95 כל נחש שאינו כאליעזר עבד אברהם ויהונתן בן שאול אינו נחש, the meaning is that “any divination which is not like that of Eliezer or that of Yonatan ben Sha-ul is not a divination,” i.e. is not permissible, but is akin to relying on witchcraft [Unless the person requesting a sign does so as a prayer directed to G’d it is forbidden. Ed.].

I will also water your camels. A supplicant should ask for less than his needs and the giver should provide him with all his needs or more.

Genesis ‎24,14. “and through her I shall know that You have done a ‎kindness with my master.” These words of Eliezer have been ‎explained in the Zohar where the author states that in the ‎time of Rabbi Shimon bar Yochai even small children possessed ‎some special wisdom that enabled them to know what other ‎adults do not know. They were ‎endowed with this superior wisdom as part of the spiritual rays ‎radiating from the saintly personality of Rabbi Shimon bar ‎Yochai. Rabbi Shimon bar Yochai is quoted as an example of the ‎influence exerted on his environment by every righteous person, ‎each one in varying degrees according to his spiritual stature. ‎They are to be perceived as a microcosm of Hashem, Who as ‎the macrocosm, disseminates spiritual influence throughout His ‎universe through His very existence.
There is no question but ‎that Avraham’s major attribute was ‎חסד‎ and that he had a ‎profound influence on his immediate environment, not only ‎recognized but paid tribute to, by the people of Kiryat Arba, ‎when they described him as a “prince of G’d” in their midst. ‎‎(Genesis 23,6) Avraham personified on earth, what the Creator ‎personifies in the entire universe, i.e. the dispensing of ‎largesse.
The expression ‎ילדה‎ is not appropriate for males, as ‎they only ‎הוליד‎, beget, plant seed, but do not bring it to gestation. ‎The proper meaning of the word “yuldah” as it appears ‎here suggests an immaculate birth, a birth that had not been ‎preceded by insemination. Seeing that this is a difficult process ‎for us to grasp, the idea that Avraham’s good deeds “spilled over” ‎even to people such as Betuel, is meant to set our mind at ‎rest over the fact that Rivkah, with a father such as Betuel, and a ‎brother such as Lavan, could have been such a righteous ‎matriarch as she clearly was.
During the meal, Eliezer recounts ‎what had occurred at the well, and anyone who has read the ‎Torah’s report of what transpired is aware that Eliezer rewrote ‎some of this “history,” i.e. the sequence of events. Rashi ‎points this out (in his commentary on Genesis 24,47) implying ‎that during the meal, in the presence of Betuel, Eliezer could not ‎bring himself to imply that this man had been endowed with part ‎of Avraham’s soul. [Perhaps the fact that if even a Betuel could ‎exclaim that this match had been made in heaven (Genesis 24,50) ‎is the best support for our author’s theory that some of ‎Avraham’s spirit had spilled over even into the soul of a Betuel. ‎Ed.]‎

ותער AND SHE EMPTIED — It means “pouring out”. It occurs in this sense many times in the Mishna; e. g., (Avodah Zarah 72a), “He who pours (הטערה) from one vessel into another”, and we find it again in a similar sense in Biblical Hebrew: (Psalms 141:8) “O pour not out (תער) my soul”, and (Isaiah 53:12) “Because he poured forth (הערה) his soul unto death”

AND THE SERVANT RAN TO MEET HER. Rashi comments: “Because he saw that the waters rose in the well when she approached it.” In Bereshith Rabbah the Rabbis said, “And she filled her pitcher, and came up. All the women went down and filled their pitchers from the well. But this one, as the waters saw her they immediately rose. The Holy One, blessed be He, said to her, ‘You are a sign of blessing to your children.’”
It would appear that the Rabbis derived this interpretation upon observing the language, And she filled her pitcher, and came up, for it does not say, “and she drew water and filled [the pitcher].” Now this miracle happened to her only the first time for afterwards it is written, and she drew. The servant, when recounting the day’s events to them, said: And she went down unto the well, and drew water. That was because he thought that perhaps they would not believe in the miracle.