פרשת תולדות תשכ"ה - הבארות

ויעל משם באר שבע. This was not far away from Gerar as we already explained. As to the reason for the expression ויעל, “he went up,” the reason for this is that the part of the Land of Israel which is known as the traditional Land of Israel was on a spiritually higher level than the part occupied by the Philistines. This is also why we find the expression ויעלו פלשתים in Judges 15,9 (against Shimshon) as well as the phrase uttered by King Sha-ul in Samuel I 14,36 נרדה אחרי פלשתים, “Let us pursue the Philistines by descending.” This expression occurs again and again. [this seems unnecessary as any student of the topography of Eretz Yisrael knows that the Philistines lived in the coastal strip, i.e. the topographically lowest region of the country, so that considerations distinguishing between areas of higher sanctity and lesser sanctity are hardly needed to help us understand the wording of the Torah here. Ed.] All these stories about the digging of the wells and the names they were called by were intended to inform us that in the part of Eretz Yisrael traditionally promised to Avraham, his son Yitzchok was digging according to his undisputed right. In those areas he also did not encounter opposition when naming these wells. All of this was an indication to them of which parts of Eretz Yisrael G’d had meant for them to plant seed in, i.e. the part of the land that G’d would give to the Israelites in the first instance. (under Joshua).The regions in which the Philistines dwelled did not really come under full control of the Israelites until many hundreds of years later. This accounts for the ongoing wars at intervals between the Israelites and the Philistines. These skirmishes were basically border-wars, neither side planning to conquer the territory of the other permanently. [according to the author the problem would be permanently settled only in Messianic times. Ed.] It is an outstanding issue similar to the territory of three Canaanite tribes, the Kenite, Knizite and Kadmoni, which formed part of G’d’s promise to Avraham in chapter 15 at the covenant between the pieces but has never yet been under Jewish sovereignty.

HE CALLED THE NAME OF THST WELL ESEK. The Torah relates and goes to great lengths about the matter of the wells even though the story simply understood serves no purpose and doesnt give great honor to Isaac and [furthermore] he and his father made these wells. In truth there is a hidden matter contained in this incident, for it comes to inform a future [us about] event. For a "well of water" is a hint to the temple of G-d which the offspring's of Isaac would build. This is why it mentions "a well of flowing water" as it says (Jeremiah 17:13) "a source of flowing water Hashem" And he called the first well Esek (contention) which alludes to the first temple, over which our enemies contended with us, engaging us in many conflicts and wars until they destroyed it. HE called the second Sitnah (hatred) a harsher name than the first one it allude to second temple which is called by that very name, for its written "during the reign of Achashveirosh at the beginning of his reign they wrote a hateful accusation (sitnah) against the dwellers of Judah and Jerusalem" and all its days the enemies were hateful to us until the destroyed it and we went into a terrible exile from it. he called the third well Rechovot an allusion to the future temple may it be built speedily in our days. it'll be built without conflict or dispute and G-D will ex[and our borders s it says "When Hashem will ex[and your boundary's he swore" which speaks of a future time. And concerning the third temple its written "it broadened and expanded upward". our pasuk concludes "And we can be fruitful in the land" [alluding to the fact] that [in the future] "all the nations will serve Him with a single resolve"

And he had possessions of flocks, and possessions of herds, and a great household; and the Philistines envied him.

And Abimelech said unto Isaac: ‘Go from us; for thou art much mightier than we.’

And he said unto his people: ‘Behold, the people of the children of Israel are too many and too mighty for us;

Whither are we going up? our brethren have made our heart to melt, saying: The people is greater and taller than we; the cities are great and fortified up to heaven; and moreover we have seen the sons of the Anakim there.’

But the men that went up with him said: ‘We are not able to go up against the people; for they are stronger than we.’

And the servants of the king of Aram said unto him: ‘Their God is a God of the hills; therefore they were stronger than we; but let us fight against them in the plain, and surely we shall be stronger than they.

And Isaac’s servants digged in the valley, and found there a well of living water.

And the herdmen of Gerar strove with Isaac’s herdmen, saying: ‘The water is ours.’ And he called the name of the well Esek; because they contended with him.

וימצאו שם באר מים חיים, after they kept digging, they found this additional well beneath the old well. This is why the Torah did not write that they found מים, i.e. simply water, but באר, that they found a new source of water.

ויריבו לנו המים, as we explained in connection with Avraham and Avimelech (21,25), the quarrel was if the source of the water was part of the region of Gerar or part of the region of Beer Sheva. The old quarrel resurfaced now between the shepherds of Yitzchok and those of Gerar.

And he builded an altar there, and called upon the name of the LORD, and pitched his tent there; and there Isaac’s servants digged a well.

וישב ויחפר AND ISAAC DIGGED AGAIN — those wells which they had dug in the days of his father Abraham and which the Philistines had stopped up before Isaac left Gerar he once again dug.

ופרינו בארץ WE SHALL BE FRUITFUL IN THE LAND — as the Targum translates it וניפוש and we shall increase in the land).

And Isaac answered and said unto Esau: ‘Behold, I have made him thy lord, and all his brethren have I given to him for servants; and with corn and wine have I sustained him; and what then shall I do for thee, my son?’

ואת כל אחיו נתתי לו לעבדים, a reference to the sons of Ishmael, and the sons of Keturah, as well as the kings of other nations. As he had said in verse 29. יעבדוך עמים, “nations will serve you.” ולך איפוא מה אעשה?, in view of this what can I do now for you? What kind of blessing is left which will be of use to you?