Parshat Toldos 5782
Rabbi Jablinowitz
We read in this week’s parsha about the wells which Yitzchak dug. These wells were in addition to those previously dug by his father Avraham. And though the wells of his father were closed up by the Pelishtim, as we read (Chapter 26, Pasuk 15), V’Chol Ha’Beeros Asher Chafru Avdei Aviv Bimei Avraham Aviv Sitmum Pelishtim Va’Yemalum Afar. All the wells dug during Avraham’s time by his servants were closed up and filled in with dirt by the Pelishtim. Nonetheless, we read that Yitzchak returned and dug them again. What is the significance of these wells and why is the Torah mentioning them?
We read in the very beginning of parshat Devarim that Moshe Rabbeinu began teaching Torah to Am Yisrael at Arvos Moav. The pasuk states (Devarim, Chapter 1, Pasuk 5), B’Ever Ha’Yarden B’Eretz Moav, Ho’il Moshe Be’er es Ha’Torah Hazos Lamor. The Torah uses the word Be’er to express the idea that Moshe was teaching Torah. The Sfas Emes explains that what Moshe Rabbeinu did after Matan Torah, the Avos did before Matan Torah. Moshe’s Be’er was to teach Torah. The Be’erot of the Avos was to teach the world about the wonders of creation. Avraham Avinu taught the world to appreciate the Chesed of Hashem and to reach a level of Ahavah and love towards Gd. Yitzchak focused on teaching Yirah and Gevurah to the world. This was their “Be’er”; to explain to all the existence of Hashem and the need to love Him and to fear Him.
As the first pasuk in our parsha states, Avraham Holid es Yitzchak; the midah of Yirah and Gevurah taught by Yitzchak was based on the midah of love and Chesed taught by Avraham Avinu. It was a fear based on a love of Hashem; a fear which brings us close to Him and not further away. But first the wells of Avraham were filled up. Yitzchak needed to develop his own trait of Yirah independent of the Chesed of his father. And then Yitzchak want back and remade the wells of his father. Ultimately, he combined his father’s trait with that of his own. And this combination of love and fear enabled Yitzchak to father Yaakov Avinu.
Yaakov represents the midah of Emes, of truth. We learn this from the pasuk in sefer Micha (Chapter 7, Pasuk 20), Titen Emes L’Yaakov. And the truth of Yaakov is the truth of Torah, as the pasuk says in our parsha (Chapter 25, Pasuk 27), V’Yaakov Ish Tam, Yoshev Ohalim. We don’t read about Yaakov digging wells as we do by the Avos. If Avraham and Yitzchak are referenced in the Shiras Ha’Be’er as (Bamidbar, Chapter 21, Pasuk 18), Be’er Chafaruha Sarim (Rashi learns it is referencing Moshe and Aharon. The Sfas Emes tends towards the teaching of Targum Yonoson ben Uziel), Yaakov merited in U’Mi’Midbar Matanah. This is because he himself was the embodiment of the truth of Torah.
We read in next week’s parsha (Chapter 29, Pasuk 2), Vayar V’Hineh Be’er Ba’Sadeh. Yaakov saw the well and went to the well. Avraham and Yitzchak laid the groundwork of the wells, and Yaakov was able to see it and sit by the well. As the pasuk says Titen Emes L’Yaakov; the notion of Emes was a gift given over to Yaakov Avinu from his father Yitzchak who refined Avraham’s midah of Chesed by combining it with his unique trait of Yiras Hashem.
Good Shabbos
Print this article