The Significance of the Wells

A message with possible implications for our current situation

Whenever we go through last week’s Torah reading, Parshas Toldos, we are always mystified by the narrative of the wells (Bereishis 15:26-32). What is its significance? As the Ramban asks,

יספר הכתוב ויאריך בענין הבארות ואין בפשוטי הספור תועלת ולא כבוד גדול ליצחק והוא ואביו עשו אותם בשוה

Scripture gives a lengthy account of the matter of the wells when in the literal interpretation of the story there would seem to be no benefit nor any great honor to Isaac in that he and his father did the identical thing.

Perhaps at its most simple essence, we can suggest that the point of the tale is to explain what led to King Avimelech’s treaty with Yitzchak, that the evil behavior on the part of his subjects is what prompted Avimelech to seek Yitzchak’s good graces, fearing his wrath. And this treaty (which was a renewal of Avraham’s treaty in chapter 21) had implications for the rest of history, as it prevented the Jewish nation from conquering Philistines when they settled the land following the Exodus, and the Jewish nation was thus mightily oppressed by them for centuries. Indeed, Chazal, while they do not discuss Yitzchak’s covenant, blame Avraham greatly for unilaterally ratifying this covenant without consulting God. There is an unbelievably difficult (to our puny minds) Rashbam that even goes so far as to assert that the Akeida was a punishment for Avraham’s actions concerning Avimelech, and he brings several of these Medrashim (Rashbam Bereishis 22:1):

והאלהים נסה את אברהם - קנתרו וצערו, כדכתיב: הנסה דבר אליך תלאה. על נסותם את ה'. מסה ומריבה בחנני ה' ונסני. כלומר: נתגאיתה בבן שנתתי לך לכרות ברית ביניכם ובין בניהם. ועתה לך והעלהו לעולה וראה מה הועילה כריתות ברית שלך! וכן מצאתי אח"כ במ' של שמואל: ויהי ארון ה' בארץ פלשתים שבעה חדשים. כתב: את שבע כבשות הצאן תקח מידי. אמר לו הקב"ה את נתת לו שבע כבשות, חייך, שבניו עושים שבע מלחמות עם בניך ונוצחין אותן. דבר אחר: חייך, שבניו הורגים שבע צדיקים מבניך ואלו הן: שמשון, חפני, ופנחס, שאול, ושלשה בניו. דבר אחר: חייך שבניו מחריבים שבע משכנות, ואלו הן: אהל מועד, וגלגל, נוב, ושילה, וגבעון, ובית עולמים תרין. דבר אחר: שארון מחזר בשדה פלשתים שבעה חדשים.

והאלוקים נסה את אברהם, G’d now subjected Avraham to a painful test, something which was bound to cause him grief. Whenever the root נסה occurs, such as in Job 4,2 or Exodus 17,7 or Psalms 26,2 the connotation is an unpleasant one for the one being subjected to it. In this instance, G’d, so to speak, indicated to Avraham that he had been foolish to think that he could guarantee’s Yitzchok’s and his descendants well being into the future, as he might have to terminate his life before he even had produced any offspring who would be called upon to honour his father’s deal with Avimelech. We find that the ark of the covenant spent seven months in Philistine captivity as a result of Avraham having made such an unauthorised pact with Avimelech (Samuel I 6,1). The seven months corresponded to the seven sheep Avraham had gratuitously given to Avimelech. G’d swore that as a result the Philistines would fight seven wars against the Israelites in which they would be victorious. These wars occurred during the time of Shimshon, Chofni, Pinchos, Sha-ul, and the three sons of Sha-ul who were killed. Another approach: as a result of Avraham’s high-handed act seven altars (public altars equivalent of temples) were destroyed by the enemies of the Jewish people after they entered the Holy Land Land, They were: Moses’ Tabernacle, Gilgal, Nov, Shiloh, Givon and the two Temples in Jesrusalem. (copied from Midrash Shemuel by the editor of Rash’bam) According to still another version G’d’s ark would repose in the land of the Philistines for 7 months.

However, the Ramban and other commentaries are not satisfied with the idea that the well narrative is simply background information for Yitchak’s covenant with Avimelech, and see in the story prophetic allusions of greater significance.

The Ramban understands that the wells represent the three Temples, of which only the third will endure.

The Radak, on the other hand, sees a different message, one which I believe may have striking connotations for our current situation (Radak Bereishis 26:23):

וכל הספורים האלה בחפירות הבארות וקריאת השמות להודיע, כי בארץ ישראל המוחזקת היה חופר בארות כרצונו ואין מוחה בידו, וכן קרא שמות כרצונו, והיה בני המקום קוראין אותן כן. וכן אברהם כמו שכתבנו. וכל זה היה להם לאות ולסימן מה שיעדם האל לתת הארץ לזרעם, אבל פלשתים אע"פ שהיא מארץ ישראל לא הוחזקה בידם לפיכך רבו עמהם על הגבול, וכל זה להודיעם שלא תהיה מוחזקת בידם כלה אע"פ שחלקוה לא הוחזקה בידם עד באחרונה לימות המשיח, כמו ארץ שלשה גוים, את הקני, את הקניזי ואת הקדמוני:

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). However, the regions in which the Philistines dwelled would not really come under full control of the Israelites until MESSIANIC TIMES. 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.

I am not saying anything, take from this what you wish. Or don’t.