Why do Yitzchak’s wells take up so many psukim? Why was each well’s name so important? Why was it so crucial for Yitzchak to reuse the same names that Avraham had given the wells? Why did Yitzchak go to such lengths to re-dig those same wells? Why did the Philistines go out of their way to seal productive wells during a drought? What is the deeper significance of the striking repetition in the stories of the wells, the disputes with the Philistines, and the covenant with Avimelech, first experienced by Avraham, and then, almost identically -- by Yitzchak? What enduring lessons emerge from these parallel events?
How does history seem to echo itself? How can a faithful Jew persevere when it seems that the forces of nature or society conspire against him?
These questions invite us to explore not only the cyclical nature of the challenges our nation came up against, but also the unwavering resilience born of faith and trust in the Divine plan.
The Timeless Lessons of Yitzchok’s Wells
In Parashas Toldos, we read about Yitzchak re-digging the wells that were originally dug by his father, Avraham, which the Philistines had sealed after Avraham’s death. Yitzchak restored these wells and gave them the same names his father had chosen. However, Yitzchak also faced conflict. Each time his servants found water, the local shepherds of Gerar quarrelled with them, claiming ownership of the wells. This happened twice, leading Yitzchak to name the wells Esek and Sitnah, reflecting the disputes that arose.
At last, Yitzchak’s servants dug a third well, and this time, no one contested their claim. Yitzchak named it Rechovot, declaring, “Now Hashem has granted us space, and we will flourish in the land” (Bereshis 26:22).
The story of Yitzchak’s wells mirrors, almost exactly, the account of Avraham’s wells as it appears in Bereshis 21:25. What is the story’s significance?
Chazal teach us that the Torah can be divided into two main sections. The first which focuses on the background on which the Jewish people emerged begins with Bereshis and continues until the middle of Parashas Bo. The second section, from Parashas Bo until the end of the Torah, teaches about the Jewish nation and the mitzvos.
Given that the first part is just one short book in which 2,448 years of history are condensed, the prominence given to the story of the wells becomes all the more striking. Why is the digging of the wells and the disputes with the Philistines such a central theme in the life of our forefathers? What enduring lessons are we meant to derive from this event?
Digging Deeper
As with every pasuk in the Torah, the story of the wells is written with unfathomable Divine wisdom. Every pasuk in the Torah can be understood on multiple levels, each offering its own layer of meaning and depth. The Torah's interpretation is traditionally divided into four approaches: Peshat—the straightforward, literal meaning of the text; Drash—the homiletical or moral lessons derived from it; Remez—the symbolic and allegorical insights it conveys; and Sod—the mystical secrets concealed within its words. For every pasuk, we must first understand its straightforward meaning—the simple storyline. Then, using the interpretive principles established by Chazal, we can go on to uncover deeper and deeper layers.
In this article, we will focus on the Peshat -- the plain meaning of the text. However, it is worth noting that Chazal (see Bereshis Rabbah 54:8, Brachos 56b, and others) and the Ramban (Bereshis 26:18) explain that the wells allude to central gifts given to the Jewish people in merit of the forefathers: the five books of the Torah, the Beis HaMikdash, and the encampments in the wilderness.
Famine and Descent to Philistine
The Torah (Bereshis 26:1) begins the story by describing a severe famine that struck the land. The Midrash (Bereshis Rabbah 64:2) states that from the creation of the world until the final redemption, there have been only ten famines of such intensity, and this was one of them.
Other Midrashim (Pesikta Zutarta and Sechel Tov on Bereshis 26:1) explain that this famine was not intended as a trial for Yitzchak Avinu but rather was a result of Avraham Avinu's passing. It was a lesson to demonstrate to the world that all sustenance had been granted in Avraham's merit, and once he passed away – it, too, disappeared. Additionally, the famine occurred because Eisav, who should have continued Avraham’s legacy, turned to evil ways. When he abandoned the path of righteousness, the flow of abundance ceased, and the world entered a period of severe famine.
Rabbi Samson Raphael Hirsch (Bereshis 26:1-2) and the Netziv (Ha’amek Davar on Bereshis 26:1) explain that once Eretz Yisrael was given to Avraham, its nature fundamentally changed. The land came under direct Heavenly surveillance, and its bounty depends solely on the merits of its inhabitants, not derived from human labor or natural forces. Without Divine favor, survival in the land is not naturally possible. When its inhabitants act righteously, the land yields unparalleled abundance. But when they fail to act properly, it becomes barren, devoid of water, and incapable of sustaining life.
Rav Hirsch (Bereshis 26:2) adds that Hashem commanded Yitzchak to remain in the land despite the famine, emphasizing that Eretz Yisrael is not suited for a nation seeking economic security. The only land appropriate for the Jewish people is one whose prosperity is tied to adherence to Torah and mitzvos. Without this observance, even the most basic sustenance cannot be guaranteed.
The early commentators, including the Ramban, Chizkuni, and Rabbenu Bechaye (Bereshis 26:1), explain that when famine struck Yitzchak initially relied on the covenant between Avraham and Avimelech, and therefore turned to Avimelech hoping for support to endure the famine. Initially, this reliance appeared justified, but Avimelech soon proved untrustworthy, expelling Yitzchak and later admitting that he had intended to kill him (Bereshis Rabbah 64:10; Ba’al HaTurim on Bereshis 26:28).
On this the Pesikta Zutarta (Bereshis 26:16) notes, "The wicked promise much, but even the little they offer, they do not fulfill." The Netziv (Ha’amek Davar on Bereshis 26:1) and Rav Hirsch (Bereshis 26:2) explain that the Torah wants to teach us here not to place our trust in human salvation. Instead, we are to rely solely on Hashem.
Yitzchak’s Success
The Tosefta (Brachos 6) explains that after Hashem blessed Yitzchak, Yitzchak declared, "If so, the blessing will only manifest through my own efforts; therefore, I will sow the land and succeed." Until that point, the patriarchs had not engaged in farming—they had wealth in livestock, servants, and maids, but they did not farm the land. Yitzchak understood that the famine was meant to demonstrate that only he could bring prosperity to the barren land, as a testament to Divine will.
And indeed, Yitzchak sowed despite all odds. As the Midrash (Bereshis Rabbah 64:6) notes, the Torah emphasizes that it was “in that land” – the harshest, most barren land; and “in that year” -- during the most challenging, dry, year. Yet he was granted an extraordinary Divine blessing. The field yielded one hundred times more than what would have been expected even in fertile areas during good years. Rabbenu Bachya adds that Yitzchak planted without water, in a place where finding water was considered the greatest possible fortune.
The Midrash (Bereshis Rabbah 64:7, cited in Rashi on Bereshis 26:13) describes that everything Yitzchak touched turned to gold. People even valued Yitzchak’s mules manure—creatures incapable of producing offspring—more than Avimelech’s gold. This clearly demonstrated that the inhabitants of the land recognized that all their prosperity and ability to survive stemmed solely from Yitzchak.
The Midrash Aggadah (Bereshis 26:12) links Yitzchak’s success with the pasuk “Sow for yourselves righteousness” (Hoshea 10:12). The righteousness Yitzchak displayed by giving to the poor during the famine, sharing what little he had to survive, was the merit that brought forth the miraculous yield from the land.
The Malbim (Bereshis 26:13) emphasizes the phrase "the man became great," noting that Yitzchak's success was clearly his own. It was impossible to attribute his achievements to any natural factors; everything he touched seemed to transform into gold. Rabbi Samson Raphael Hirsch (Bereshis 26:13) adds that the Torah uses the term "the man" rather than "Yitzchak" to reflect the perspective of the Philistines: "This man has become too great." They could not comprehend nor tolerate such success.
The Netziv (Ha’amek Davar on Bereshis 26:13) notes that the deeds of our forefathers sets the pattern for their descendants. Just as Yitzchak’s success occurred under the shadow of Avimelech’s rule, the Jewish people can also prosper under the dominion of foreign kings. As long as they adhere to the Torah and mitzvos they will thrive, even under oppressive conditions.
Re-Digging the Wells
During the famine, water scarcity plagued the land. Despite Yitzchak’s miraculous agricultural success, there was still no sustainable water source nearby, and water prices soared. Yitzchak took a practical yet profound step: he returned to the wells that Avraham had previously dug for the local population—wells which the Philistines had sealed—and re-dug them, restoring their life-giving flow.
Why did the Philistines seal the wells? Radak (Bereshis 26:15) explains that after Avraham’s passing, the Philistines dreaded Yitzchak might reclaim the wells for himself. To prevent this, they deliberately sealed them and concealed their locations, ensuring they would be of no use to anyone.
Rashi, quoting the Midrash, explains that the Philistines justified their decision to plug the wells by claiming the water could pose a security risk, potentially aiding their enemies at war. This baseless claim reflects a classic antisemitic trope: attributing malicious intent to Jewish success or prosperity. Throughout history, nations have often gone to great lengths, even harming their own vital resources, just to ensure that Jews could not benefit from them.
Rabbenu Bachya (Bereshis 26:15) explains that the Philistines sought to antagonize Yitzchak by cutting off his water supply, thus denying him drinking water and the ability to irrigate his fields. Despite this, Yitzchak persevered. He re-dug the wells and restored their water flow. His naming them after the names Avraham had given was a gesture honored his father’s legacy and continuing Avraham’s mission in the world.
The Wells’ Deeper Significance
The Philistines’ willingness to sabotage their own survival by sealing life-sustaining wells raises profound questions. While their actions can be attributed to anti-Semitic hatred, a deeper understanding of the spiritual and symbolic significance of these wells sheds light on their hostility.
Land Ownership
The Chizkuni (Bereshis 26:15) explains that wells symbolized territorial ownership. By sealing the wells, the Philistines sought to deny Yitzchak’s claim to the land. This act underscored their struggle to reject the legitimacy of Yitzchak’s presence and dominance in the region.
Influence
Beyond their practical purpose, wells served as centers of hospitality and spiritual influence. The story of Avraham’s digging of wells culminates in his planting an eshel in Be’er Sheva. This was, according to Chazal, a spiritual center where he provided hospitality and taught faith in Hashem to the locals.
When Yitzchak re-dug the wells and restored their original names, he not only revived their physical functionality but also renewed Avraham’s mission of spiritual outreach. Each well became a beacon of faith, teaching humanity about Hashem.
Rabbenu Bachya and Rabbi Yitzchak Karo (uncle and rebbe of the Beis Yosef) in Toldos Yitzchak (Bereshis 26:15) add an allegorical layer: the wells symbolize the converts who joined Avraham’s household through his teachings. Digging a well represents the spiritual openness required to embrace faith, likened to water flowing into an empty vessel. Conversely, sealing a well signifies spiritual stagnation, as the Philistines “filled them with earth”—symbolizing the reintroduction of idolatrous practices and corrupt beliefs into the hearts of Avraham’s converts.
Yitzchak’s efforts to re-dig the wells symbolize his mission to remove those spiritual barriers, reawaken faith, and restore his father’s legacy. By renaming the wells with Avraham’s names, Yitzchak reaffirmed their connection to their original sanctity and mission. As Rabbi Yitzchak Karo notes, this parallels the transformation of converts, who often adopt new names to reflect their spiritual rebirth, as the pasuk states, “His servants He shall call by another name” (Yeshayahu 65:15).
Expulsion
When Yitzchak began restoring his father’s legacy by reopening wells and spreading faith in G-d, his success provoked jealousy among Avimelech and the people of Gerar. Ultimately, Avimelech addressed him with a clear demand: "Go away from us, for you have become much mightier than us."
The Midrash (Bereshis Rabbah 54:7; Sechel Tov on Bereshis 26:16) explains that Avimelech accused Yitzchak of amassing his wealth from Philistine resources. The Netziv (Ha’amek Davar, Bereshis 26:16) points out that this is a classic antisemitic claim: that Jewish prosperity is achieved at the expense of the general population. It did not matter that the famine and drought had crippled the land or that Yitzchak’s wells were the only sources of water in the region. Nor did it matter that his fields alone yielded extraordinary crops, which provided food and sustenance to the Philistines during the famine. Despite all of this, Yitzchak was expelled from Gerar.
The Riva (Bereshis 26:16) and Rabbenu Chaim Paltiel (Bereshis 26:16) explain that Avimelech initially dismissed Yitzchak’s success as mere coincidence. He assumed Yitzchak had stumbled upon water-yielding wells by chance and unknowingly acquired exceptionally fertile land, previously thought unsuitable for farming. However, after Yitzchak was expelled and Avimelech attempted to farm the land himself, it yielded no more than the other fields of Gerar. This irrefutably demonstrated that Yitzchak’s prosperity was not due to luck or natural circumstances, but rather the result of Siyata Dishmaya—Divine blessing from the Creator.
Yizchak’s Response and the Test of Faith
Where should Yitzchak go from there? The Midrash (Sechel Tov on Bereshis 26:17) explains that Yitzchak faced a dilemma. On one hand, G-d had commanded him to "live in this land" and continue his mission of spreading faith. On the other hand, Yitzchak had no desire to enter conflicts. Therefore, he chose to move away, and he settled near the Gerar Valley, outside the city. There, he had to search for new water sources and dig new wells to sustain his livestock and continue his mission of proclaiming G-d’s Name.
Esek, Sitnah, and Rechovot
Targum Yonatan (Bereshis 26:20–21) describes how the shepherds of Gerar quarreled over Yitzchak's first well, "Esek," claiming it as their own. When Yitzchak relinquished it to them, the well dried up. However, when they returned it to him, it began flowing again. The same occurred with the second well, "Sitnah," which also dried up after Yitzchak relinquished his claim to it.
The Ba’al HaHafla’ah (Panim Yafos on Bereshis 26:28) explains that after Avraham’s death, the water ceased to flow from the wells he had dug, prompting the Philistines to seal them. When Yitzchak re-opened the wells, the water flowed once more. Similarly, the first well, "Esek," stopped yielding water after it was taken from Yitzchak, and the same happened with the second well, "Sitnah." After observing this pattern, the Philistines refrained from disputing the third well, "Rechovot," realizing that the water flowed solely due to the merit of Avraham and Yitzchak.
Avimelech Seals a Covenant with Yitzchak
Targum Yonasan (Bereshis 26:26, 28) explains that when Yitzchak left Gerar, all the wells in the area dried up, and the trees ceased producing fruit. Left with no choice, Avimelech sought out Yitzchak to make amends, forge a covenant, and restore prosperity to the land.
The Midrash (Bereshis Rabbah 54:9) adds that Avimelech himself suffered physically after expelling Yitzchak: he came down with tzora’as and thieves invaded his palace, stripping it of all valuables.
The Radak (Bereshis 26:25) notes a miraculous occurrence: at the very moment that Avimelech came to Yitzchak, Yitzchak’s servants reported the discovery of another well with fresh water. This was a clear sign of G-d’s love for Yitzchak.
The Netziv (Ha’amek Davar on Bereshis 26:29) explains that this story serves as a ma’aseh avos siman lebanim (an event in the lives of the forefathers that foreshadows events for their descendants). Throughout Jewish history, whenever Jews were expelled from a land, the host nation eventually recognized the extent of their loss, often experiencing severe economic and societal decline.
The Meshech Chochmah (Bereshis 26:29) explains the main lesson that Avimelech learned here: that his original assumption -- that Yitzchak's wealth stemmed from the Philistines' natural resources—was false. By coming to seal a covenant, Avimelech acknowledged that Yitzchak's prosperity was the result of Divine blessing. During Yitzchak's time in Gerar, his success brought widespread abundance to the entire region. However, after he was expelled, that prosperity vanished, and the blessing moved with Yitzchak to Be’er Sheva.
The Lesson of the Parasha
The Midrash (Bereshis Rabbah 54:1) links this story to the pasuk in Tehillim (37:18–19): "The Lord knows the days of the blameless; their inheritance will endure forever. They will not be ashamed in times of calamity; in days of famine, they will be satisfied." This pasuk, according to the Midrash, refers to the famine in Yitzchak’s time. Yitzchak, the “blameless one,” was commanded to stay in the land despite natural and political hardships. Trusting in G-d, Yitzchak overcame both Avimelech’s antagonism and the severe famine, demonstrating unwavering faith.
The central theme of the parasha is clear: those who place their trust in Hashem and faithfully follow His commands, even in the face of seemingly insurmountable challenges, will find that the natural world itself aligns to support them, and Hashem’s protection will guide them to success.
