26:16 then records that the king of Gerar, Avimelekh, told Yitzhak to leave. Presumably, this was because the filling in of the wells was viewed as being insufficient by the Philistines.
26:17 then records that Yitzhak complied with this request (order?) and moved to Nahal Gerar.
26:18 then records that Yitzhak opened the wells up that the Philistines had filled in. What was the purpose of this act as he already left the area? Also, the following verse, 26:19, records that his servants dug a well in Nahal Gerar, why did he open the wells that Philistines had filled in (26:18)? Why did his servants have to dig new wells (26:19), after he had opened up the wells of Avraham?
Sarna (1989, p. 186) explains that the new wells were found accidentally when re-digging the wells of Avraham. I find this idea difficult since most likely the wells of Avraham were in Gerar, while the new wells were in Nahal Gerar (see Rashi on 26:17). Also, I doubt that new wells would be found accidentally when just re-digging old wells.
Rashi (on 26:18) explains that Yitzhak dug the wells (mentioned in 26:18) right before he left Gerar and Rashbam, Radak and Bekhor Shor (on 26:18) point out that Yitzhak renamed the wells based on Avraham’s names to show his ownership of the wells. This suggests that Yitzhak’s digging up of the wells of Avraham as recorded in 26:18 was a protest and not for deriving water from the wells.
Yitzhak left Gerar seemingly without a fight (26:17), but either before he left or he returned to re-dig the wells without Avimelekh’s permission to show that the wells were his and not the Philistines. He knew the Philistines would not let him stay and use the water, but this was his protest against the Philistines. Thus, as the digging of the wells of Avraham did not give Yitzhak any water, he had to dig new wells, as recorded in 26:19.
The Torah continues that local shepherds disputed the first well that his servants had dug in Nahal Gerar, so they dug another well (still in Nahal Gerar?), 26:20,21. The local shepherds also fought over this well, so Yitzhak moved (the second or third time) and dug another well in a new locale, 26:21,22. Even though there is no record in the Torah of a fight over this well, Yitzhak left the area and went to Beer Sheva, 26:23.
Why do we have to know that Yitzhak dug three wells that he abandoned? Ramban (on 26:20) writes that this section by the wells shows no credit to Yitzhak, and that really the wells symbolize the Bet ha-Mikdash. Ramban claims that by the third well there was no dispute between Yitzhak and the Philistines, and so too the third bet ha-Mikdash will also exist without strife.
I have never understood this explanation since not only do I not see any intrinsic connection between wells and the Bet ha-Mikdash, but also Yitzhak abandoned the third well, 26:23, and dug another well, 26:25,32. Does this mean that according to Ramban’s logic, the third Bet ha-Mikdash will also be abandoned (G-d forbid) and we will have to wait for the fourth Bet ha-Mikdash? Also, when Yitzhak left for Be’er Sheva after digging the third well, G-d told him not to be afraid, 26:24. This means that while the Philistines (or other people) did not fight over the third well, still there was some reason why Yitzhak was scared, and presumably this is why he abandoned the third well (see Rashbam on 26:23). According to the Ramban, does this mean that in the time of the third Bet ha-Mikdash, the people will also be in fear?
I think the point of the story of the wells is to portray Yitzhak in a very positive light. In the beginning of chapter 26, 26:2-5, G-d blessed Yitzhak and Yitzhak did his best to succeed by planting and digging wells. However, even with all his determination, he constantly had to move on and never was permanently successful. After Yitzhak moved to Beer Sheva, G-d then blessed him again, 26:24, but Yitzhak had a different response to this second blessing. He continued his work by digging another well, but now he also built an altar and called out the name of G-d, 26:25. Not only did Yitzhak work to fulfill the blessings, but he also publicly stated his recognition of G-d. This action by Yitzhak showed his religious development and finally he had permanent success by the last well in Be'er Sheva (26:32,33).
26:26 then records that Avimelekh, and two other Philistines came to see Yitzhak in Be'er Sheva. Yitzhak was quite surprised by their visit, and asked them why they came to see him? They answered that they realized that Yitzhak was blessed by G-d and that they wanted to make a treaty with Yitzhak, 26:27,28,29. 26:30,31 then record that Yitzhak made a treaty with them, and then this episode ends, as 26:32,33 record how Yitzhak's servants found a well in Be'er Sheva.
This recognition by other people that Yitzhak was blessed indicates that Yitzhak was a respected figure that people wanted to make a treaty with him. Also, it is likely that this idea is important not only for our understanding of Yitzhak, but also for the narrative concerning Esav and Yaakov. Before the events that transpired in chapter 26, we read that Esav despised the birthright of Yitzhak, 25:34. However, in chapter 27 we see that Esav was crying that he did not get Yitzhak’s blessing, 27:38. What caused this change in Esav? Maybe the treaty between Avimelekh and Yitzhak changed his attitude towards his father. Once Esav saw that other important people wanted to make a treaty with Yitzhak then he changed his evaluation of Yitzhak and wanted to get Yitzhak’s blessings.
Bibliography:
Sarna, Nahum (1923-2005), 1989, The JPS Torah Commentary: Genesis, Philadelphia: The Jewish Publication Society.
I have never understood this explanation since not only do I not see any intrinsic connection between wells and the Bet ha-Mikdash, but also Yitzhak abandoned the third well, 26:23, and dug another well, 26:25,32. Does this mean that according to Ramban’s logic, the third Bet ha-Mikdash will also be abandoned (G-d forbid) and we will have to wait for the fourth Bet ha-Mikdash? Also, when Yitzhak left for Be’er Sheva after digging the third well, G-d told him not to be afraid, 26:24. This means that while the Philistines (or other people) did not fight over the third well, still there was some reason why Yitzhak was scared, and presumably this is why he abandoned the third well (see Rashbam on 26:23). According to the Ramban, does this mean that in the time of the third Bet ha-Mikdash, the people will also be in fear?
I think the point of the story of the wells is to portray Yitzhak in a very positive light. In the beginning of chapter 26, 26:2-5, G-d blessed Yitzhak and Yitzhak did his best to succeed by planting and digging wells. However, even with all his determination, he constantly had to move on and never was permanently successful. After Yitzhak moved to Beer Sheva, G-d then blessed him again, 26:24, but Yitzhak had a different response to this second blessing. He continued his work by digging another well, but now he also built an altar and called out the name of G-d, 26:25. Not only did Yitzhak work to fulfill the blessings, but he also publicly stated his recognition of G-d. This action by Yitzhak showed his religious development and finally he had permanent success by the last well in Be'er Sheva (26:32,33).
26:26 then records that Avimelekh, and two other Philistines came to see Yitzhak in Be'er Sheva. Yitzhak was quite surprised by their visit, and asked them why they came to see him? They answered that they realized that Yitzhak was blessed by G-d and that they wanted to make a treaty with Yitzhak, 26:27,28,29. 26:30,31 then record that Yitzhak made a treaty with them, and then this episode ends, as 26:32,33 record how Yitzhak's servants found a well in Be'er Sheva.
This recognition by other people that Yitzhak was blessed indicates that Yitzhak was a respected figure that people wanted to make a treaty with him. Also, it is likely that this idea is important not only for our understanding of Yitzhak, but also for the narrative concerning Esav and Yaakov. Before the events that transpired in chapter 26, we read that Esav despised the birthright of Yitzhak, 25:34. However, in chapter 27 we see that Esav was crying that he did not get Yitzhak’s blessing, 27:38. What caused this change in Esav? Maybe the treaty between Avimelekh and Yitzhak changed his attitude towards his father. Once Esav saw that other important people wanted to make a treaty with Yitzhak then he changed his evaluation of Yitzhak and wanted to get Yitzhak’s blessings.
Bibliography:
Sarna, Nahum (1923-2005), 1989, The JPS Torah Commentary: Genesis, Philadelphia: The Jewish Publication Society.