[Par-reg] for Parshat Toldot - shiur #3

[Menachem Leibtag]

This week's TSC shiurim on Parshat Toldot are dedicated in
memory of Chana Friedman (Chana bat Yaakov u'Devorah) A"H on
her 10th yahrzeit.

*************************************************************
     THE TANACH STUDY CENTER [http://www.tanach.org]
          In Memory of Rabbi Abraham Leibtag
     Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************

          PARSHAT  TOLDOT - shiur #3

       "MA'ASE AVOT-  'SIMAN' LA'BANIM"

     In Parshat Toldot, we find a very lengthy story about the
wells that Yitzchak dug (see chapter 26).  As this is one of
the few stories where we find details about his life, we
should expect that story to be thematically important.  To
find its significance, we begin our shiur with a short
explanation of the difference between a "bor" (pit or cistern)
and "be'er" (well), which will help us understand the story of
Yitzchak and the Plishtim.

INTRODUCTION
     In ancient times, there were two basic methods of water
storage - the "bor" and the "be'er":
I. THE "BOR"
  The simplest manner to store rain water was to dig a pit or
'cistern' into the bedrock.  In Hebrew, this cistern is known
as a "bor".  To increase its efficiency, the "bor" must be
covered with "sid" [plaster] to stop the water from seeping
out.

II. THE "BE"ER:
     A "be'er" (a well) is quite different, for instead of
collecting rainwater (from the heavens), it taps the
underground water table  [better known as an aquifer].  The
aquifer receives its water from accumulative rainfall, which
seeps through the ground until it reaches a non-porous rock
level.  To reach the aquifer, one must dig a hole into the
ground. Once opened, the well will supply water as long as
water remains in the aquifer.
     So what does any of this have to do with Torah?

AN ANCIENT 'WATER FIGHT'
     This background explains the quarrel between Yitzchak and
the Plishtim over the "be'erot" (see 26:17-26). Since time
immemorial there have always been disputes concerning the
rights to the underground water table, similar to the one that
takes place in this week's Parsha.
  During his life time, Avraham dug many wells, thus staking
his claim to their water supply. After his death, the Plishtim
plugged those wells, but then dug different wells to gain
access to the very same aquifer (see 26:18), thus staking
their claim to that water supply.
  Years later, Yitzchak wants to re-open the same wells that
his father had dug, thus claiming his water back. Upon doing
so, the Plishtim protest, claiming that the water belongs to
them (see 26:20-21). [See also Ramban on 26:17-18!]
     Instead of fighting, Yitzchak tries again and again to
re-
open his father's wells, until he finally opens a well that no
one else claims - and hence naming it "Rechovot" (see 26:22).
     So why does the Torah discuss such mundane issues?

PEACE & THE MIKDASH
     Ramban on 26:20-22 asks this very same question! He
claims that if we follow only the "pshat" of these stories,
they appear to carry very little significance. Instead, Ramban
claims that this story foreshadows future events ["maase Avot
siman la'banim"] that will take place in Jewish History -
relating to the first, second, and third Temples.
     In that commentary, Ramban suggests that the first two
wells (that concluded with strife) reflect the First and
Second Temples as they were ultimately destroyed, while the
third well (that concluded in peace) reflects our aspirations
for the Third Temple (that will never be destroyed).
     To support Rabman's interpretation that these wells are
'Temple related, we examine the events that take place in
chapter 26 in light of our thematic study thus far of Sefer
Breishit.
  Review 26:23-24, noting how immediately after these three
'well incidents', Yitzchak ascends to Be'er Sheva.  There, God
appears unto him, confirming his "bechira" (the blessing of
Avraham), but reminds him once again that it is for the 'sake
of Avraham'. In response to this "hitgalut" [revelation],
Yitzchak builds a MIZBAYACH and CALLS OUT in God's Name.
  The fact that Yitzchak 'calls out in God's Name' at this
time should not surprise us, as once again he is following in
his father's footsteps.  Recall how Avraham had done precisely
the same thing three times - twice at Bet-el (see 12:8 & 13:4)
and once at  Be'er Sheva (see 21:33). But why does he 'call
out in God's Name specifically at this time? [And why didn't
he do so earlier?]
  As Ramban himself explained in Parshat Lech L'cha (see
12:8), by 'calling out in God's Name', Avraham preached the
existence of God to the neighboring people - thus 'making a
Name for God'.  This in itself also foreshadowed Jewish
History, for the very purpose of God's choice of Avraham Avinu
- was to bring His Name to all mankind.
     So what took Yitzchak so long to act in a manner similar
to Avraham?  Seforno suggests that Yitzchak was actually
punished for not doing so earlier!  In his commentary to
Breishit 26:5, he explains that Yitzchak's troubles with the
Plishtim were caused because he was not actively 'calling out
in God's Name'.  It was only after he did so in Beer Sheva
that he became successful.  In fact, immediately after
Yitzchak builds his mizbayach, another well is dug without a
quarrel (see 26:25 and Seforno), and afterward Avimelech
himself offers to enter a covenant with Yitzchak, thus ending
all future quarrels.
     There remains however a small problem with Seforno's
interpretation, for Yitzchak had already achieved peace after
digging the third well - at Rechovot - which took place BEFORE
he calls out in God's Name in Beer Sheva.  According to
Seforno, it is not clear why he achieved this success
'prematurely'.

WHAT COMES FIRST?
     One could suggest a slightly different reason for why
Yitzchak did not 'call out in God's Name' until after digging
his third well.  Recall that even before these incidents with
the wells the Plishtim and Yitzchak did not get along so well.
[See 26:6-14, especially 26:14.]  It seems that they had
always been quite jealous of Yitzchak and his wealth.
     The backdrop, together with the serious disputes of the
first two wells can provide us with a different reason for why
Yitzchak had not 'called out in God's Name'.  The reason why
is simple - for there was no one would listen!  If your
neighbors don't like you, they won't be interested in your
opinions.
  It is only after peace is achieved - i.e. after digging the
third well, that Yitzchak feels the time is finally ripe to
ascend to Be'er Sheva to build a mizbayach and follow his
father's legacy of 'calling out in God's Name'.
  In other words, Yitzchak's troubles were not caused by the
fact that he didn't call out in God's Name, rather - it was
because he encountered so many troubles - he was unable to do
so!
  
  If our understanding is correct, then we can infer from
these events that before Am Yisrael can fulfill its ultimate
goal of building a Mikdash open for all mankind, it must first
attain a certain level of stability and normalized relations
with its neighbors. This 'prerequisite' can be inferred as
well from the Torah's commandment concerning when to build the
Bet Ha'mikdash as described in Sefer Devarim:
  "... and you shall cross the Jordan and settle the land...
  and He will grant you safety from your enemies and you will
  live in security, THEN you shall bring everything I command
  you to HA'MAKOM ASHER YIVCHAR HASHEM - the place that God
  will choose to establish His NAME [i.e. the Bet ha'Mikdash]"
  (See Devarim 12:8-11)

     This prerequisite is actually quite logical, for if a
primary purpose of the Mikdash is to provide a vehicle by
which all nations can find God (see I Melachim 8:41-43!), then
it should only be built once we achieve the status of a nation
that other nations look up to. [See also Devarim 4:5-8!]
  [Of course, Bnei Yisrael need to have a MISHKAN - for their
  own connection with God - immediately after Matan Torah.
  However, the transition from a Mishkan to a Mikdash only
  takes place once Am Yisrael is ready to fulfill that role.]

     In the history of Bayit Rishon [the first Temple], this
is exactly the sequence of events. From the time of Yehoshua
until King David, there is only a Mishkan, for during this
time period, Am Yisrael never achieved peace with their
enemies, nor did they establish a prosperous state that other
nations could look up to. Only in the time of David did Am
Yisrael reach this level of prosperity, peace, and security -
and this is exactly when David ha'melech asks to build the
Mikdash (see II Shmuel 7:1-3 and note the phrase "acharei
asher haniyach Hashem m'kol oyveyhem m'saviv".).
  Despite that request, God agrees with David that there has
indeed been a tremendous improvement,  but nevertheless Am
Yisrael must wait one more generation until an even higher
level of peace and stability is reached before the Mikdash can
be built - i.e. only after Shlomo becomes king and both
internal and external peace is achieved. [Read carefully II
Shmuel 7:1-15.]
  [The popular reason given for why David could not build the
  Temple - because he had 'blood on his hands'- is not found
  in Sefer Shmuel, rather in Divrei Ha'yamim in David's
  conversation with Shlomo - but this is a topic for a future
  shiur. See I Divrei Ha'yamim 17:1-20, & 22:2-15!]

     In this sense, this sequence of events between Yitzchak
and the neighboring Plishtim may not only 'foreshadow' what
will happen in the future, but more significantly, it can
serve as guide to help us understand how we should prioritize
our goals and aspirations.

                              shabbat shalom,
                              menachem



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