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 There is nothing more distressing to parents than to witness their own children fighting amongst themselves. Unfortunately this was the fate that befell almost all the Biblical figures whose life stories are told in Genesis. Adam and Eve witnessed one son kill another, Abraham and Sarah had to deal with the negative influences of Yishmael on his younger brother Yitzchak and there are hardly any words to describe the suffering caused to Yaakov by his sons actions. Yet it is the struggle between Yaakov and Eisav that epitomizes the eternal struggle that Jews so often face. It was a struggle that began in the womb and continued throughout their lives and tragically still haunts us. The proper method in dealing with the tension is so complex that even Yitzchak and Rivka were divided on how to handle their children, a phenomenon we see no where else in the Bible.
The Torah describes in detail two areas of serious conflict between Yaakov and Eisav, events that according to our sages was separated by a span of forty eight years. As a young budding adolescent of fifteen, Yaakov "convinces" Eisav to sell him the privileges of the firstborn. Years later Yaakov, taking advantage of the old age and failing eyesight of Yitzchak "convinces" his father to give him the blessing meant for Eisav. These two stories are separated in the Torah by an obscure story involving Yitzchak and Avimelech, the king of the Philistines, regarding the digging of wells. The Torah describes how the Philstines plugged up the wells that Abraham had dug and expelled Yitzchak from the land. Yitzchak then moved to Gerrar and the Torah tells us he dug two wells, which caused controversy with the local population. The placement of this story, linking the two main episodes of friction between Yaakov and Eisav, means that it too must be an embodiment of this struggle. Thus our commentaries see the story as the prototype of anti-Semitism throughout the ages.
Jews are welcomed into a new land. "Whoever touches this man or his wife shall die" (26:11), declare our hosts. This welcoming attitude prevails up to the point that "he (Yitzchak, the Jew) became extremely wealthy" (26:13). Yitzchak was the first Jew to face the fact the "philistines became jealous" as he made a success in his new land. Expulsion follows as the nations declare " Go away: You have become much more powerful than us" (26:16). Apparently we are only tolerated as long as we are not too successful. Upon moving to a new country once again the Jewish people dig wells, contributing to the economic welfare of their chosen state. Yet once successful the "sheppards of Gerrar disputed with Isaacs' shepherds claiming the water was theirs"(26.20). Even anti-semitism must have a pretext, even if only a spurious one. Eventhough it was Yitzchak who dug the well the citizens of Gerrar claimed the water. After all, it was their land they argued. Yitzchak therefore called the newly dug well Esek (challenge), testifing to the claim of the local population.
Unfortunately once anti-semitism rears its ugly head it grows and takes on a life of its own. The second well bears the name shitnah , hatred pure and simple. Sheer enmity rules. When hatred does not even have a pretext it is time to move away, and hope for a better and longer reception. "And Yitzchak moved again and dug a third well. This time it was not disputed so he named it wide spaces (26:22)." It was at this point that G-d appears to him and reassures Yitzchak, "do not be afraid, for I am with you" (26:24). Despite the chesed that Abraham showed to all, his descendants are destined to face jealousy, hatred and expulsion. Yet the children of Abraham must continue to dig wells, to combat all forms of hatred and to seek peace with our enemies. By making sure that despite the unequal playing field we retain our moral fiber we can remain hopeful that peace will be attainable. The people of Gerrar finally did approach Yitzchak seeking peace. Why? The Torah's answer is simple. "We have indeed seen that G-d is with you" (26:28). Let our life cause the nations of the world to say likewise about us. Shabbat Shalom.
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