TRANSLITERATION
Baruch atah, Adonai Eloheinu, Melech haolam, asher kid’shanu b’mitzvotav v’tzivanu laasok b’divrei Torah.
TRANSLATION
Blessed are You, Adonai our God, Sovereign of all, who hallows us with mitzvot, commanding us to engage with words of Torah.
(כד) וַיֵּרָ֨א אֵלָ֤יו ה' בַּלַּ֣יְלָה הַה֔וּא וַיֹּ֕אמֶר אָנֹכִ֕י אֱלֹקֵ֖י אַבְרָהָ֣ם אָבִ֑יךָ אַל־תִּירָא֙ כִּֽי־אִתְּךָ֣ אָנֹ֔כִי וּבֵֽרַכְתִּ֙יךָ֙ וְהִרְבֵּיתִ֣י אֶֽת־זַרְעֲךָ֔ בַּעֲב֖וּר אַבְרָהָ֥ם עַבְדִּֽי׃ (כה) וַיִּ֧בֶן שָׁ֣ם מִזְבֵּ֗חַ וַיִּקְרָא֙ בְּשֵׁ֣ם ה' וַיֶּט־שָׁ֖ם אׇהֳל֑וֹ וַיִּכְרוּ־שָׁ֥ם עַבְדֵי־יִצְחָ֖ק בְּאֵֽר׃
(24) That night ה' appeared to him and said, “I am the God of your father Abraham’s [house]. Fear not, for I am with you, and I will bless you and increase your offspring for the sake of My servant Abraham.” (25) So he built an altar there and invoked ה' by name. Isaac pitched his tent there and his servants started digging a well.
WELLS (Heb. בְּאֵר, be'er, pl. בְּאֵרוֹת, once (Jer. 6:7) בָּיִר, perhaps rather to be read בֵּיר), shafts dug from the surface of the ground to the groundwater. They are of utmost importance in countries with limited rainfall, where springs and perennial streams are few, and particularly vital in nomadic society, since they provide water for the tribe and their livestock (Gen. 29:2). At times rivalry develops among the nomads for the possession of a well. Wells range in size from great shafts many feet deep to shallow pits, depending on the geological formation of the area and its general water level. Biblical wells were located in the wilderness (Gen. 16:14), in valleys (Gen. 26:17), near cities (Gen. 24:11), in fields (Gen. 29:2), and in courtyards (II Sam. 17:18). In order to keep the water supply uncontaminated and to prevent people or animals from falling in, wells were covered (Gen. 29:3; Ex. 21:33). Wells were often designated by specific names in order to commemorate tribal history, such as Esek, Sitnah, and Rehoboth (Gen. 26:20–22). Be'er is an element of several place-names, e.g., Beer-Lahai-Roi (Gen. 16:14) and Beer-Sheba (Gen. 21:14), indicating the existence of well-known wells in these places.
Wells are to be distinguished from *cisterns (בּוֹר, pl. בּוֹרוֹת), i.e., subterranean waterproof chambers which store the runoff from roofs, etc. (cf. Lev. R. 18:1, where R. Akiva sees in the word בּוֹרְאֶיךָ (Eccles. 12:1) a combination of בּוֹר ,בְּאֵר and בּוֹרֵא).
"Wells." Encyclopaedia Judaica, edited by Michael Berenbaum and Fred Skolnik, 2nd ed., vol. 21, Macmillan Reference USA, 2007, p. 7. Encyclopedia Judaica, link.gale.com/apps/doc/CX2587520817/GVRL.judaica?u=grjc&sid=bookmark-GVRL.judaica&xid=63539ae2. Accessed 13 Nov. 2023.
Wells are to be distinguished from *cisterns (בּוֹר, pl. בּוֹרוֹת), i.e., subterranean waterproof chambers which store the runoff from roofs, etc. (cf. Lev. R. 18:1, where R. Akiva sees in the word בּוֹרְאֶיךָ (Eccles. 12:1) a combination of בּוֹר ,בְּאֵר and בּוֹרֵא).
"Wells." Encyclopaedia Judaica, edited by Michael Berenbaum and Fred Skolnik, 2nd ed., vol. 21, Macmillan Reference USA, 2007, p. 7. Encyclopedia Judaica, link.gale.com/apps/doc/CX2587520817/GVRL.judaica?u=grjc&sid=bookmark-GVRL.judaica&xid=63539ae2. Accessed 13 Nov. 2023.
(א) אל תירא כי אתך אנכי בעבור שהבריחו אבימלך מעליו מקנאתם בו וגם רועי גרר רבו עמו היה מתירא פן יאספו עליו ויכוהו הוא וביתו והבטיחו הקב"ה שלא יירא מהם ויברך אותו ואז נתן בלבם שהלך לפניו המלך בכבוד גדול יותר מאשר עשה לאביו כי בא עם פיכול שר צבאו ועוד הוסיף להביא עמו רבים רעיו:
(1) FEAR NOT, FOR I AM WITH THEE. Since Abimelech drove him away because of the Philistines’ jealousy of him, and since the herdsmen of Gerar quarrelled with him, Isaac feared lest they gather against him and smite him and his family. Therefore the Holy One, blessed be He, assured him that he should not fear them, and He blessed him. Then He prompted them so that the king went to Isaac with greater honor than that which he did to his father since he came with Phichol, the chief of his host, and also brought with him many of his friends.
(א) וירא אליו. הנה המקום ששם גר הצדיק והפיץ אור האמונה, קונה קדושה ומוכן להשראת השכינה, וע"כ בבאר שבע ששם קרא אברהם בשם ה', נתקדש המקום וירא אליו ה', והזכיר לו כי שם מוכן להשראת השכינה, מצד האלהות ששכן שם על אברהם שהיה מרכבה לשכינה, ובאשר אברהם קרא בשם ה' ופרסם אמונת האלהות, ויצחק התירא מלפרסם אמונת ה' ברבים, א"ל אל תירא, כי השגחת ה' דבקה עמו ויוכח עליו מלכים, וזכות אברהם יעמוד גם לו, וע"כ בנה גם הוא מזבח ויקרא בשם ה', וגם כרו שם באר...
...the place where a tzadik lived and shared the light of faith, this place acquires holiness and is prepared for the Shechinah to dwell there - in Beer Sheva Avraham called God's Name and so this place was sanctified, "God appeared to him..."...God's Presence resided there on Avraham who was a throne for the Shechinah...but Isaac was afraid to make known his faith to the masses, so God said, "Do not fear." Since God is supervising and close to him and will reprimand kings on his behalf, and Avraham's merit will also stand up for him, and so he built and altar and called on God's Name, and they also dug a well...
(א) וירא, לחזק את לבו שלא יירא מאשר הריבו עמו על חפירת הבארות, והבטיחו שיברכהו ויצליחהו עד שהשוטנים אותו יבואו לפניו להשלים עמו, לפיכך כתוב בסמוך דבר אבימלך שבא אליו. (ב) בעבור אברהם עבדי, כי בכל אשר צויתיו שמע אלי כעבד:
(1) וירא, this vision was meant to encourage Yitzchok not to be afraid on account of these territorial disputes over the sources of water for his flocks. He reassured him that those hating him now would not only give up their opposition but would come pleading for a peace-treaty with him; this is why He added that Yitzchok’s success would be linked to that of G’d’s servant Avraham. We see this promise fulfilled already in verse 26 when the King himself travels to see Yitzchok and is forced to acknowledge that the combination of Yitzchok’s G’d and Yitzchok is too powerful for him to oppose. (2) בעבור אברהם עבדי, seeing that Avraham had complied with all of G’d’s instructions just like a slave carrying out the dictates of his master.
(כו) וַאֲבִימֶ֕לֶךְ הָלַ֥ךְ אֵלָ֖יו מִגְּרָ֑ר וַאֲחֻזַּת֙ מֵֽרֵעֵ֔הוּ וּפִיכֹ֖ל שַׂר־צְבָאֽוֹ׃ (כז) וַיֹּ֤אמֶר אֲלֵהֶם֙ יִצְחָ֔ק מַדּ֖וּעַ בָּאתֶ֣ם אֵלָ֑י וְאַתֶּם֙ שְׂנֵאתֶ֣ם אֹתִ֔י וַתְּשַׁלְּח֖וּנִי מֵאִתְּכֶֽם׃ (כח) וַיֹּאמְר֗וּ רָא֣וֹ רָאִ֘ינוּ֮ כִּֽי־הָיָ֣ה ה' ׀ עִמָּךְ֒ וַנֹּ֗אמֶר תְּהִ֨י נָ֥א אָלָ֛ה בֵּינוֹתֵ֖ינוּ בֵּינֵ֣ינוּ וּבֵינֶ֑ךָ וְנִכְרְתָ֥ה בְרִ֖ית עִמָּֽךְ׃ (כט) אִם־תַּעֲשֵׂ֨ה עִמָּ֜נוּ רָעָ֗ה כַּאֲשֶׁר֙ לֹ֣א נְגַֽעֲנ֔וּךָ וְכַאֲשֶׁ֨ר עָשִׂ֤ינוּ עִמְּךָ֙ רַק־ט֔וֹב וַנְּשַׁלֵּֽחֲךָ֖ בְּשָׁל֑וֹם אַתָּ֥ה עַתָּ֖ה בְּר֥וּךְ ה'׃ (ל) וַיַּ֤עַשׂ לָהֶם֙ מִשְׁתֶּ֔ה וַיֹּאכְל֖וּ וַיִּשְׁתּֽוּ׃ (לא) וַיַּשְׁכִּ֣ימוּ בַבֹּ֔קֶר וַיִּשָּׁבְע֖וּ אִ֣ישׁ לְאָחִ֑יו וַיְשַׁלְּחֵ֣ם יִצְחָ֔ק וַיֵּלְכ֥וּ מֵאִתּ֖וֹ בְּשָׁלֽוֹם׃ (לב) וַיְהִ֣י ׀ בַּיּ֣וֹם הַה֗וּא וַיָּבֹ֙אוּ֙ עַבְדֵ֣י יִצְחָ֔ק וַיַּגִּ֣דוּ ל֔וֹ עַל־אֹד֥וֹת הַבְּאֵ֖ר אֲשֶׁ֣ר חָפָ֑רוּ וַיֹּ֥אמְרוּ ל֖וֹ מָצָ֥אנוּ מָֽיִם׃
(26) And Abimelech came to him from Gerar, with Ahuzzath his councilor and Phicol chief of his troops. (27) Isaac said to them, “Why have you come to me, seeing that you have been hostile to me and have driven me away from you?” (28) And they said, “We now see plainly that ה' has been with you, and we thought: Let there be a sworn treaty between our two parties, between you and us. Let us make a pact with you (29) that you will not do us harm, just as we have not molested you but have always dealt kindly with you and sent you away in peace. From now on, be you blessed of יהוה!” (30) Then he made for them a feast, and they ate and drank. (31) Early in the morning, they exchanged oaths. Isaac then bade them farewell, and they departed from him in peace. (32) That same day Isaac’s servants came and told him about the well they had dug, and said to him, “We have found water!”
(א) כי היה ה' עמך. ולא מיראתנו ממך נכרות אתך ברית:
(1) כי היה ה' עמך, we do not want to make a deal with you because we are afraid of you, but because G’d is on your side.
(א) ראו ראינו ראינו כשעמדת בגרר שנתברכה הארץ מאה שערים, וראינו עכשיו אחרי שהלכת משם שפסקה ממנה ברכתה ואין הדבר תלוי אלא בך כי היה ה׳ עמך. (ב) בינותינו בינינו ובינך. בינותינו השבועה שאנו נשבעים ביראתנו גם עתה, בינינו ובינך שתהיה אתה נשבע בהם. (ג) ונכרתה ברית עמך אעפ״י שכבר נשבעו אברהם ואבימלך עד שלשה דורות מכל מקום ביקש אבימלך לכרות ברית חדשה ביניהם לפי שהוא פשע בברית על דבר הבארות ועל ששלחו מאתו.
(1) ראה ראינו, “we have seen repeatedly;” the fact that you have succeeded twice where we have failed has convinced us that your G-d is on your side;” clearly your success is due to you personally, and not to the quality of the earth that you have either planted seeds in or dug wells in. We have noted that since you departed this earth has failed to be blessed. It is clearly your G-d Who is the cause and Who is with you. (2) בינותינו בינינו וביניך, “between us; the oath that we swear by our deities shall now be binding both between us and you;” he meant that although Yitzchok swears in the name of his G-d, such an oath shall also be binding for them who swear in the name of their own deity. [The linguistic problem here is that the word בינינו, is otherwise completely superfluous. Ed].] (3) ונכרתה ברית עמך, “and we are willing to conclude a binding treaty with you;” an offer to renew the covenant Avraham had made with Avimelech’s predecessor for three generations.” They felt the need for this, since their having breached it when they claimed the wells and when the expelled Yitzchok[, they were afraid that Yitzchok might feel free to disregard it].
(א) ויהי ביום ההוא, קודם נסעם מאתו; והיה זה סבה מאת האל כדי שיראו עוד בהצלחתו ויראו ממנו:
(1) ויהי ביום ההוא, before Avimelech and his entourage had departed. This was deliberately timed by G’d to demonstrate to Avimelech the extent of Yitzchok’s success so that they would remain in awe of him.
The traditional attitude toward the fear (yir'ah) of God was thus ambivalent: it was highly valued, but at the same time was regarded as inferior to the love of God. (Cf. "Love and Fear of God; see TB Sota 31a). Later Jewish thought attempted to resolve this ambivalence by positing the fear of God as an equivocal term. *Bahya ibn Paquda (11th century), in his Duties of the Heart 10:6, characterized two different types of fear as a lower "fear of punishment" and a higher "fear of [divine] glory." Abraham *Ibn Daud (early 12th century) differentiated between "fear of harm" (analogous to the fear of a snake bite or of a king's punishment) and "fear of greatness," analogous to respect for an exalted person, such as a prophet, who would not harm a person (The Exalted Faith VI). Maimonides (late 12th century) categorized the fear of God as a positive commandment. Nevertheless, the halakhic status he accorded to the fear of God did not prevent it from being presented in diverse ways. In his Book of the Commandments (commandment #4), Maimonides characterized it as "the fear of punishment," whereas in his Code he characterized it as the feeling of human insignificance deriving from contemplation of God's "great and wonderful actions and creations" (Foundations of the Torah 2:1). Nevertheless, later in the Code Maimonides presents "service based on fear" as a religiously inferior type of behavior of "the ignorant (ʿamei ha-arez), women and children," deriving from their hope for reward and fear of punishment (Laws of Repentance 10:1). At the end of his Guide of thePage 726 | Top of ArticlePerplexed (3:52), Maimonides characterizes fear as resulting from the entire system of commandments, and as expressing a sense of shame in the presence of God. Isaac Arama (15thcentury) differentiates among three types of fear in his Binding of Isaac (ch. 92): in addition to the sublime fear of greatness and inferior "fear not for its own sake" he posits a fear which is the fruit of belief in the divine will, which makes possible undetermined events. In another work (Ḥazut Kashah, ch. 3) Arama characterizes this third type of fear as a supra-philosophical rank, because, in his view, although the philosophers recognized God's supreme greatness, they did not fear God, since in their view God could not harm people.
Rabinowitz, Louis Isaac, and Hannah Kasher. "Fear of God." Encyclopaedia Judaica, edited by Michael Berenbaum and Fred Skolnik, 2nd ed., vol. 6, Macmillan Reference USA, 2007, pp. 725-726. Encyclopedia Judaica, link.gale.com/apps/doc/CX2587506302/GVRL.judaica?u=grjc&sid=bookmark-GVRL.judaica&xid=e715300e. Accessed 13 Nov. 2023.
Rabinowitz, Louis Isaac, and Hannah Kasher. "Fear of God." Encyclopaedia Judaica, edited by Michael Berenbaum and Fred Skolnik, 2nd ed., vol. 6, Macmillan Reference USA, 2007, pp. 725-726. Encyclopedia Judaica, link.gale.com/apps/doc/CX2587506302/GVRL.judaica?u=grjc&sid=bookmark-GVRL.judaica&xid=e715300e. Accessed 13 Nov. 2023.