All’s Well that Ends Well
And these are the descendants of Avraham; Avraham fathered Yitzchak. (Sefer Beresheit 25:19)
Yitzchak’s experiences among the Plishtim
The above passage introduces Parshat Toldot. This is the only parasha that deals with the life of Yitzchak. As the parasha ends, the focus of the Torah moves away from Yitzchak and to his son Yaakov. Furthermore, much of this parasha deals with the relationship between Yitzchak’s sons – Yaakov and Esav. The Torah describes the circumstances surrounding their birth and their conflict over their respective roles as the descendants of Avraham and Yitzchak. Only in one episode is Yitzchak the central and most prominent character of the narrative.
In this episode, the Land of Canaan is stricken by drought[1] and famine. Yitzchak travels to Gerrar with the intent of continuing on to Egypt. Hashem appears to Yitzchak and tells him to remain in the Land of Canaan and not continue his journey. Yitzchak obeys and settles in Gerrar which is in the land of the Plishtim nation. Their king is Avimelech. This king is either the same Avimelech who had made a treaty with Avraham or his descendant.[2],[3]
The Torah describes Yitzchak’s experiences in Gerrar and his relationship with the king and the people. Despite the drought, Yitzchak planted and successfully harvested an enormous crop. His success provoked the jealousy of the people and the king. He was asked by Avimelech to leave Gerrar. Yitzchak complied and resettled in a nearby valley.
Yitzchak established a number of new wells. These were initially contested by the Plishtim. Also, the Plishtim destroyed the wells that had been established by Avraham. Yitzchak persisted in establishing new wells and he re-dug those of his father. He gave each new well that he established a name of his own invention. However, the wells of his father which he re-dug he did not rename. He continued to identify them by the names that his father had given to them.
The overall theme of the narrative is that Yitzchak was blessed by Hashem. Initially, Avimelech and his people were jealous. They resisted accepting Yitzchak and acknowledging the providence that protected and sustained him. Eventually, their resistance was overwhelmed by Yitzchak’s consistent, ongoing success. They were forced to accept him. The account concludes with Avimelech making a covenant with Yitzchak much like the one he or his ancestor made with Avraham.
And Yitzchak re-dug the wells that were dug in the days of Avraham, his father. And he called them by names that were the same as those by which his father called them. (Sefer Beresheit 26:18)
The significance of Avraham’s wells and of their names
It is interesting that the Torah gives so much attention to this incident. It is especially remarkable that it is selected by the Torah as the sole incident in which Yitzchak is the central and prominent character. Apparently, the incident is very significant and communicates one or more important messages.[4] One of the most interesting elements of this narrative is the conflict over the wells that Avraham had established and Yitzchak’s insistence on re-establishing these wells and maintaining the names that were given to them by his father. Why was Yitzchak so concerned over the disposition of these wells and their names?
The comments of HaKetav VeHaKabalah provide an essential insight into this element of the narrative. He explains that Avraham chose the name for each of his wells very carefully. Each was assigned a name that communicated that Hashem is the only true G-d and only He should be worshiped. In other words, Avraham used each well as an educational tool. People would come to the well to draw its water. They would learn its name. The unusual name would provoke discussion and consideration of the message communicated by the name. The Pelishtim destroyed the wells and eradicated their names. Yitzchak not only re-established the wells but also restored their important names. He did this so that the wells – through their names – would continue to fulfill their educational function envisioned by Avraham.[5]
This element of the narrative reveals much about Yitzchak. However, the insight it provides will be more clear when compared and contrasted to another incident in T’NaCh.
And Adoniya the son of Chagit elevated himself saying, “I will rule.” And he made for himself a chariot and horsemen and fifty men running before him. (Sefer Melachim, Part 1, 1:5)
Adoniya’s rebellion
The above passage is taken from the narrative that discusses the transfer of the throne of Israel from David to his son Shlomo. This transition was opposed by King David’s son Adoniya. He was senior to Shlomo. He believed that he and not Shlomo should succeed David. He was aware of his father’s commitment that Shlomo would succeed him as king of Israel. Therefore, he put into motion a plan to depose his father, and to isolate and then eliminate Shlomo and his mother.
David became aware of the plan and was not as feeble as Adoniya imagined. He quickly and decisively put an end to the uprising and directed that Shlomo be publicly anointed as his successor.
The narrative was selected by the Sages as the haftarah for Parshat Chayey Sarah. The obvious connection between the haftarah and the parasha is that both deal with transitions in leadership. In Parshat Chayey Sarah, Avraham begins the process of transferring leadership to his son Yitzchak. The haftarah deals with the transmission of kingship from David to his son Shlomo. However, there is another and deeper connection between the two narratives.
Rav Yosef Dov Soloveitchik Zt”l poses an important question regarding Adoniya’s behavior. Why did he need to initiate in insurrection? The passages describe David’s love for Adoniya. The commentators note that Adoniya recognized and was confident in his father’s feelings toward him.[6] If this is correct, then why did he choose to initiate an insurrection? Why did he not appeal to his father’s love for him and seek his support? Instead, he rebelled against his father, attempted to usurp his authority, and essentially depose him!
Rav Soloveitchik suggests an insightful response. He explains that Adoniya did believe that he could secure the throne though appealing to his father. However, he did not want kingship conferred by his father. He wanted to seize power. Why was this important to him? Because if his father conferred upon him the right to rule, then he would have been made king by his father. He would never be more than his heir and successor. By seizing power, he would demonstrate that he is a mighty and courageous ruler and not merely the scion of King David. In other words, he was driven by pride and ego to seize power with force and cunning rather than petition and negotiate for it.
And Hashem said to David, my father: Because it was your desire to build a house for the sake of My name and you did properly – for it was in your heart. Only, you will not build the house. Rather, your son who will go forth from you – he will build the house for My sake. (Sefer Melachim, Part 1, 8:18-19)
Shlomo’s acknowledgment of his father
In contrast, Shlomo was diligent in consistently relating his accomplishments to his father, King David. He was eager to be perceived as the successor of his father and his appointed heir. In other words, he understood that his authority was derived from his father’s legacy. He was comfortable with this status and eager to acknowledge it.
One of Shlomo’s greatest accomplishments was the building of the first Bait HaMikdash – the Sacred Temple. The above passages are part of his address to the people upon its completion. He describes the Bait HaMikdash as the realization of his father’s vision. He recounts that Hashem authorized the construction of the Bait HaMikdash in response to his father’s initiative. In his address, he describes his own role as limited to executing the project on behalf of his father.
Shlomo and Adoniya represent two opposite responses to the challenge of succeeding one’s father as a leader. Adoniya could not tolerate being a leader who would be perceived as no more than the heir to his father’s throne and the continuation of someone else’s legacy. He needed to perceive himself and be perceived by others as self-made – a king who seized power and not to whom authority was conferred. Shlomo regarded himself as his father’s heir. His desire was to walk along the path of his father, continue his works, and pursue his ideals.[7]
Yitzchak’s response to the challenge of succession
The haftarah is not only about succession. It is about the challenge of being the successor of a great leader. It provides us with insight into the unique character of Yitzchak. Most individuals confronted with this challenge, choose the path of Adoniya. They deemphasize the contribution of their predecessor and focus upon the promotion of themselves. Few choose the path of Shlomo – to fully acknowledge the work of their predecessor and to proudly build upon that foundation. Which path did Yitzchak choose?
The answer is found in Yitzchak’s attitude toward his father’s wells. When the Pelishtim destroyed Avraham’s wells, Yitzchak re-established them. He insisted that they continue to be known by the names that his father had given to them. He could have allowed these wells to be forgotten and replaced them with those that he had established and named. This would have been the choice of Adoniya. Yitzchak recognized that his role was to continue the mission of his father and to promote and build upon the ideals and the message of his father Avraham. Because of this realization he did not seek to replace his father’s work or discount it. Instead, he tenaciously preserved and honored the work of Avraham. He opposed every effort to nullify his father’s legacy. Certainly, Yitzchak made his own unique contribution to the establishment of the Jewish people. However, he chose to make his contribution as a continuation of the legacy of Avraham.
[1] Nachmanides explains that the famine was the result of a drought. See his comments on 26:1.
[2] Rabbaynu Moshe ben Nachman (Ramban / Nachmanides), Commentary on Sefer Beresheit 26:1.
[3] The Chumash does not indicate Yitzchak’s reason for deciding to settle specifically in Gerrar for the duration of the famine. Nachmanides suggests that Yitzchak hoped that Avimelech would provide him with assistance because of his covenant with Avraham.
There is another possible explanation. Although this land was experiencing the drought and famine, it had wells which had been established by Avraham. Yitzchak planted during the famine and succeeded in harvesting a remarkable crop. Perhaps, he took advantage of these wells.
[4] The messages of the narrative are discussed in “The Torah’s Vision of the Eschatological Age” (Thoughts 5772) and “’Money, you've got lots of friends crowding round the door’” (Thoughts 5776).
[5] Rav Yaakov Tzvi Mecklenberg, HaKetav VeHaKabalah, Commentary on the Sefer Beresheit 26:16.
[6] Rabbaynu David Kimchi (Radak), Commentary on Sefer Melachim, Part I, 1:6.
[7] Unfortunately, I cannot cite a published source for Rav Soloveitchik’s comment or a specific recording.