Toldos
Rabbi Jablinowitz
We read in this week's parsha the major events in the life of Yitzchak Avinu. The birth of his children, Yaakov and Eisav, his travels to Grar and subsequent bris he established with Avimelech, and the focus of the parsha towards the end, the blessings to his sons. In the middle of the parsha there are a few pasukim describing the digging of wells, some of which are disputed and one which is not. What is the significance of this section which deals with the digging of wells? Why are they considered significant events in the life of Yitzchak Avinu?
The Sfas Emes brings a number of times in the name of his grandfather, the Chidushei HaRim, the following idea. The first two wells which were disputed, Eisek and Sitnah, represent the six days of the week, Sheishes Yemei HaMa'aseh, while the third well which was not disputed, Rechovot, represents Shabbos. What is the meaning of this connection?
The Sfas Emes explains the significance of the wells in the following manner. The notion of digging up the ground and finding a well with water represents the notion of finding the holiness inherent in the physical, created world. Just as his father Avraham searched for the Creator and found Hashem, similarly Yitzchak spent his life trying to find the meaning and holiness in the world. Discovering wells of water represents the idea of being successful in this search. Yitzchak found the kedushah contained within the physical and this was his digging for wells.
The Torah tells us in next week's parsha (Chapter 29, Pasuk 2), V'Ha'Even Gedolah al Pi HaBe'er, there was a great stone atop the well. Chazal teach us that water represents Torah. And the stone above the well represents the yetzer hara. It is hard and a struggle for us to learn Torah. It might be very challenging for us to keep mitzvoth and overcome our desires for forbidden physical pleasures. This is why the Torah tells us there is a large stone on the well. In order to reach the well we need to overcome our yetzer hara.
This is what the Chidushei HaRim means when he explains the dispute of the first two wells. The first two wells, Eisek and Sitnah, which are terms of arguing and hatred, represent the struggle we have with ourselves, with our desire and temptation. And this is the process which takes place during the week when we are involved in the physical world and need to keep Torah and mitzvoth despite our desires to do otherwise. These are the Sheishes Yemei HaMa'aseh, the six days of creation in which the holiness of Gd isn't clear and obvious. These are days of struggle.
The third be'er was Rehcovot. This represents Shabbos. Shabbos is a day of rest not only from work but also from our yetzer hara. Shabbos is a day of closeness to Gd, a day of spiritual connection. This well was dug without arguing and disputes. And the name Rechovot expresses the notion of expansiveness just as Shabbos is a Nachalah Bli Metzarim, a portion without borders. Shabbos represents the notion of the endless possibilities of greatness we can reach by connecting to Gd and learning His Torah.
This week we experienced the horrific and brutal murder of four Torah scholars. We are all stunned and shocked and have great difficulty understanding such an event. The various stories circulating here in Har Nof describing the greatness of the victims only increases the anguish and heightens the incredulity of the tragedy. How could it happen and how can the world continue after such an event?
The normal activities of the physical world continue after the tragedy, seemingly oblivious to what has occurred. The sun continues to rise in the morning and set in the evening. This is because, as the pasuk in Koheles teaches (Chapter 1, Pasuk 9), V'Eiyn Kol Chadash Tachas HaShamesh, There is nothing new under the sun. In the physical world, under the sun, there is nothing new. But above the sun, in the spiritual world, Yesh Chadash, there is change and rejuvenation.
Our response needs to be to change. We don't understand the ways of Hashem, but we must strengthen ourselves in faith and in action in order to change and improve our ways. We cannot fall victim to the yetzer hara of scoffing and despair. The greatness of the scholars murdered should serve as an inspiration for us to what we are capable of accomplishing. The physical world doesn't change, but we as spiritual people are capable of change and need to be constantly involved in improving ourselves. Just as Yitzchak Avinu was constantly digging for wells and ultimately found the well Rechovot, our best response should be to expand our borders and move ourselves and those around us to serve Gd better. This journey of Yitzchak Avinu needs to be our journey as well.
May the families of all the victims be comforted among the mourners of Zion and Yerushalayim.
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