From Esek to Sitnah to Rechovos: Parashas Toldos

The story of Yitzchak Avinu’s three wells teaches us an important lesson about disagreements, both in our personal lives and in public life.

Yitzchak’s servants dug a well and found water. The shepherds of Gerar claimed that the water belonged to them. Yitzchak called the well *Esek*, meaning dispute.

They dug a second well. Again, there was opposition. Yitzchak called this well *Sitnah*.

There is an important difference between the two.

*Esek* is a disagreement over a real issue. People have different opinions and interests. Each side believes it is right and wants to defend its position. Such disagreements are part of life.

*Sitnah* is something different. It is when opposition is no longer about the issue itself, but becomes hostility towards the other side. The aim is no longer to resolve a disagreement, but simply to prevent the other person from succeeding.

The Kli Yakar finds a remarkable connection between these two wells and the destruction of the two Batei Mikdash.

The First Beis HaMikdash was destroyed following disputes and struggles over the kingship between the kings of Yehudah and Yisrael. This was *Esek* – a struggle over a particular matter.

The Second Beis HaMikdash was destroyed because of *sinas chinam*. Hatred had spread throughout the people, until Jews hated one another without any real reason. This was *Sitnah*.

We can see the difference in our own lives, particularly in Israel today, following an election.

There are genuine disagreements about how the country should be run. Political parties have different priorities, and coalition negotiations are a normal part of public life.

But there is also something much deeper at stake. There are those who seek to change the very character of Israel as a Jewish state and to remove Torah from its central place in Jewish national life. This is not simply another political disagreement. We cannot accept policies that undermine the Jewish identity of our country or weaken the foundations of Torah life. We have a responsibility to stand firmly for these principles.

At the same time, we must be careful not to allow these struggles to consume all our attention and energy. Negotiations must take place, important issues must be addressed and principles must be defended. But none of this should bring our other responsibilities to a standstill.

We must continue our work of building and strengthening Torah life in Eretz Yisrael. While negotiations are taking place, we must continue developing Torah institutions, expanding Torah education, supporting those who learn Torah and ensuring that the next generation has every opportunity to grow in Torah and mitzvos.

Then Yitzchak dug a third well. This time nobody came to fight. He called it *Rechovos*, saying:

*כִּי עַתָּה הִרְחִיב ה׳ לָנוּ וּפָרִינוּ בָאָרֶץ*

“Now Hashem has made room for us, and we shall flourish in the land.”

This is the important change. At the first two wells, Yitzchak was occupied with opposition. At the third, he could concentrate on his real purpose: building his life and allowing his family and those around him to flourish.

He had not defeated his opponents. He had found the opportunity to move forward.

The message of *Rechovos* is particularly relevant to us. We must not measure our success only by the outcome of negotiations or by what we manage to prevent others from doing. We must also measure it by what we achieve in building Torah life.

We cannot spend all our time fighting over the wells and forget to dig new ones.

The Kli Yakar connects *Rechovos* with the Third Beis HaMikdash, when peace will finally prevail. It is a vision of a time when the divisions and hostility that have brought so much destruction will come to an end.

Until then, we cannot wait for a time when all our disagreements have been resolved and the political situation has settled. We have work to do, and that work must continue now.

This is a responsibility that rests particularly on our leaders and our institutions. While negotiations continue and important battles are being fought to protect Torah, we must not put the building of Torah life on hold. On the contrary, דווקא עכשיו, we must intensify our efforts.

Our Torah institutions must look ahead, expand their activities and reach more people. Our educational institutions must strengthen the next generation. Our leaders must devote themselves not only to defending what already exists, but also to creating new opportunities for Torah learning and Jewish growth.

We cannot allow the conflicts of the present to take the place of the responsibilities of the future. Every leader, every institution and every one of us has a part to play.
Yitzchak Avinu did not stop digging wells because others had quarrelled with him. He continued until he reached Rechovos. That must be our approach too. We must defend Torah where it is threatened, but at the very same time work harder to expand, strengthen and advance Torah life throughout Eretz Yisrael. דווקא עכשיו – not less activity, but greater effort; not putting the future on hold, but building it.