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Parashat Toldot In this week’s Torah reading we find an apparently irrelevant story about the wells of water Itzchak dug. Ramban explains the lesson on this in his commentary to Bereshit 26:20.

The Three Wells of Isaac: Ramban’s Deeper Message

This week’s Torah reading is Toldos, which literally means “chronicles.” It recounts the stories surrounding Yitzchak, the second of the forefathers of the Jewish people. As always, the Torah is not merely a book of stories or history—it is a book of lessons. Every narrative carries a message for us.

One of the intriguing stories in this portion describes three wells of water. In the desert, water is life, so the herdsmen of Yitzchak, like those of Avraham before him, traveled through the land digging wells. Even though Avraham had dug these wells earlier, the Pelishtim had stopped them up, and so Yitzchak reopened them.

The Torah records what happened each time Yitzchak’s servants uncovered a well:

1. The First Well – “Esek” (Quarrel)

Yitzchak’s servants discovered fresh water and rejoiced. But immediately the herdsmen of Gerar arrived and claimed, “The water is ours!” A dispute broke out. The well was therefore named Esek, meaning quarrel o conflict.

2. The Second Well – “Sitnah” (Hatred)

Yitzchak’s servants dug another well. Again, the herdsmen of Gerar fought over it. This well was called Sitnah, meaning hatred.

3. The Third Well – “Rechovos” (Spaciousness, Abundance)

Then they dug a third well. This time, no one contested it. Yitzchak named it Rechovos, meaning wide spaces, expansiveness, abundance:

“For now God has made room for us, and we shall be fruitful in the land.”

At first glance this seems like a simple narrative: three wells, three names, three disputes. But the Ramban (Rabbi Moshe ben Nachman) asks a fundamental question:

Why does the Torah tell us this story at all?

Why do we need to know that Yitzchak dug wells? Why record their names? We don’t even know where these wells are located today. What does this add to our understanding?

Ramban explains that according to our Sages, the three wells symbolize the three Beis HaMikdash—the three Temples on the Temple Mount. Hidden within the names of these wells is a prophetic message about the history of those Temples, the relationship between the Jewish people and surrounding nations, and the ultimate future when Mashiach will come.

The First Well – Esek and the First Temple

The first well is called Esek, meaning conflict. This corresponds to the First Temple.

During the era of the First Temple, there was intense conflict—not among the common people, but among the leaders. The kingship of Yehuda in the south and the kingship of Israel in the north were locked in bitter struggle. This internal division weakened the nation and opened the door for foreign powers to attack.

Ultimately, the Babylonians destroyed the First Temple. It was not the Jews who destroyed it; the destruction came from the outside. Yet the Ramban notes that the root cause was the infighting among the nation’s leadership.

Parenthetically—though Ramban does not say this—history has shown that when internal fighting intensifies, external enemies often seize the opportunity. (One might recall how deep political divisions preceded the tragedy of October 7.)

The Second Well – Sitnah and the Second Temple

The second well is named Sitnah, meaning hatred. This represents the Second Temple.

The Talmud teaches that the Second Temple was destroyed because of sin’as chinam, baseless hatred—hatred for no reason. Unlike the times of the First Temple, when kings fought each other, during the Second Temple era it was the people themselves who were divided, suspicious, and hostile toward one another.

This internal hatred led to disunity so severe that the Romans were able to conquer Jerusalem and destroy the Temple. Again, outside enemies acted, but the underlying cause was the breakdown of unity among the Jewish people.

The Third Well – Rechovos and the Eternal Temple

The third well, Rechovos, signifies spaciousness, generosity, abundance—and most importantly, pace. There was no conflict over this well.

This, says the Ramban, represents the Third Beis HaMikdash, which will be eternal.
Our Sages debate whether the Third Temple will descend from heaven fully built or whether Mashiach and the Jewish people will construct it. The mystical writings harmonize these views: the physical building will be constructed on earth, but its heavenly, spiritual counterpart will descend and unite with it.

Whichever way it occurs, the decisive characteristic is that this Temple will not be preceded by internal disputes. No fighting. No hatred. No quarrels.

And because of that unity, the other nations of the world will not come to destroy it. Instead, the Ramban concludes, they will join the Jewish people, coming together to serve God “shoulder to shoulder” in the Third Temple.

The Message for Us

The story of Yitzchak’s wells is not an incidental historical detail. It is a blueprint for Jewish history and destiny.
The First and Second Temples fell when the Jewish people were divided—first their leaders, then the people themselves.
The Third Temple will arise only when we transcend conflict and hatred.

When we learn to live without quarrels—when we create “Rechovos,” spaciousness and generosity between us—we pave the way for an era in which all humanity comes together in peace and divine service.

Discorso del rabbino Tuvia Serber


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