“There was a famine in the land, besides the first famine that was during the days of Abraham, and Isaac went to Avimelekh king of the Philistines, to Gerar” (Genesis 26:1). “There was a famine in the land.” “The Lord knows the days of the faultless” (Psalms 37:18) – this is Isaac. “Their inheritance will last forever” (Psalms 37:18), “Reside in this land [and I will be with you, and I will bless you]” (Genesis 26:3), “They are not put to shame in difficult times” (Psalms 37:19) – the difficulty of Avimelekh. “And in days of famine they are sated” (Psalms 37:19) – “There was a famine in the land.”
“The Lord will not starve the soul of the righteous” (Proverbs 10:3) – this is Isaac. “Reside in this land.” “And He averts the devastation of the wicked” (Proverbs 10:3) – this is Avimelekh. “There was a famine” – Ten famines came to the world. One during the days of Adam the first man – “accursed is the ground because of you” (Genesis 3:17); one during the days of Lemekh – “from the ground that the Lord had cursed” (Genesis 5:29); one during the days of Abraham – “there was famine in the land and Abram descended to Egypt” (Genesis 12:10); one during the days of Isaac: “there was a famine in the land”; one during the days of Jacob – “for these two years there has been famine” (Genesis 45:6); one during the days when the judges judged – “It was in the days when the judges judged, there was a famine in the land” (Ruth 1:1); one during the days of Elijah, as it is stated: “As the Lord God of Israel [lives…there will not be dew or rain these years, except by my word]” (I Kings 17:1); one during the days of David – “there was a famine during the days of David” (II Samuel 21:1); one during the days of Elisha – “there was a great famine in Samaria” (II Kings 6:25); and one that is progressing and coming to the world and one in the future, as it is stated: “I will send famine in the land, not famine for bread, not thirst for water…” (Amos 8:11). Rabbi Shmuel bar Naḥman said: The primary brunt of them was during the days of David, but it would have been appropriate for them to have been during the days of Saul, but because Saul was an offshoot of a sycamore tree1The sycamore tree is frail. the Holy One blessed be He transferred it and brought it during the days of David. Shila sinned and Yoḥana is punished?2The phrase means how can one person sin and another be punished. Rabbi Ḥiyya Rabba said: This is analogous to a glazier who had a basket filled with cut, ornate glassware. When he sought to hang his basket, he would bring a peg, implant it into the wall, and then hang his basket. Therefore, all of them did not befall lowly people,3Major catastrophes did not befall people who would not be able to withstand them. They befell mighty people, who could withstand them. but rather, mighty people. Rabbi Berekhya would read in their regard:4Regarding David’s generation. “He gives strength to the weary” (Isaiah 40:29). Rabbi Ḥelbo said: Two [famines] came during the days of Abraham. Rabbi Aḥa said: One during the days of Abraham and one during the days of Lemekh. The famine that came during the days of Elijah was a famine of drought; one year it produced and one year it did not produce.5There was a small amount of rain, and there was some produce (See Mishna Avot 5:8). The famine that came during the days of Elisha was one of panic – “until the head of a donkey was sold for eighty silver pieces” (II Kings 6:25). The famine that was during the days that the judges judged – Rabbi Huna said in the name of Rabbi Aḥa: Forty-one se’a were sold for the price of forty-two se’a. But was it not taught: A person may not leave the Land of Israel unless two se’a of wheat go for one sela. Rabbi Shimon said: When? It is at a time that one cannot find any to acquire, but if he can find any to acquire, even if it is one se’a for a sela, he may not leave the Land of Israel. Because Elimelekh left the Land of Israel, he was punished that he and his sons died.
“Isaac went to Avimelekh [king of the Philistines], to Gerar” – to Gardiki.6The name of that area in Roman times. Rabbi Dostai in the name of Rabbi Shmuel bar Naḥman: Why did they [not]7Radal and Etz Yosef add the word "not" based on Yerushalmi, Sheviit 6:1. decree impurity on the abode in Gardiki?8Even though they decreed impurity on places outside of Israel, on this place, which is close to the border they did not decree impurity since people would not go there anyway. It is because it is a poor abode. Until where? It is until the ravine of Egypt. “The Lord appeared to him, and said: Do not go down to Egypt; dwell in the land that I will tell you” (Genesis 26:2). “The Lord appeared to him, and said: Do not go down to Egypt; dwell [shekhon] in the land” – establish permanent residence [shekhuna] in the Land of Israel; plant, sow, graft branches9See Matnot Kehuna. on trees. Alternatively, “shekhon in the land” – cause the Divine Presence [haShekhina] to rest in the land. “Reside in this land, and I will be with you, and I will bless you, for I will give all these lands to you, and to your descendants, and I will keep the oath that I took to Abraham your father” (Genesis 26:3). “Reside in this land” – Rabbi Hoshaya said: [God said:] ‘You are an unblemished burnt offering; just as a burnt offering, if it goes outside the curtains, it is disqualified, you, too, if you go out of the Land of Israel, you are disqualified.’ “To you, and to your descendants, I will give all these [ha’el] lands – the mighty; just as it says: “He took the mighty of [eilei] the land” (Ezekiel 17:13). Another matter, why does it not state haeleh, but rather, ha’el? It is to say: I will give you some of them. When will I give you the rest? It will be in the future.
“Because Abraham heeded My voice, and observed My commission, My commandments, My statutes, and My Torahs” (Genesis 26:5). “Because [ekev] Abraham heeded My voice” – Rabbi Yoḥanan and Rabbi Ḥanina, both of them say: Abraham was forty-eight years old when he acknowledged his Creator. Reish Lakish said: Abraham was three years old when he acknowledged his Creator, the numerical value of ekev,10Ayin – 70 + kof – 100 + bet – 2 = 172. Abraham died at age one hundred and seventy-five, which means that he heeded God’s voice for one hundred and seventy-two years – from age three. Abraham heeded the voice of his Creator. “And observed My commission, My commandments, My statutes, and My Torahs” – Rabbi Yonatan said in the name of Rabbi Yoḥanan: Abraham knew even the laws of Eiruv Hatzerot.11If there are several houses which open to a joint courtyard which is fenced in, an Eiruv Hatzerot is required to allow moving objects from the houses to the courtyard. See Rambam Hilkhot Eiruvin 1:1–7. “My Torahs” – two Torahs; he fulfilled even minor mitzvot of the Oral Law. Rabbi Simon said: Abraham knew even the new name that the Holy One blessed be He is destined to call Jerusalem, as it is written: “Abraham called the name of that place The Lord will see” (Genesis 22:14), and it is written: “The name of the city from that day shall be: The Lord is there” (Ezekiel 48:35); and it is written: On that day12The language of the verse is: “At that time” despite the fact that the midrash cites it as “on that day.” “they will call Jerusalem the Throne of the Lord” (Jeremiah 3:17). Rabbi Berekhya said in the name of Rabbi Yehuda: There is no day that the Holy One blessed be He does not introduce a new halakha in the supernal court. What is the source? “Hear the fury of His voice, the sound [vehegeh] that emerges from His mouth” (Job 37:2) – and hegeh means nothing other than Torah, like the matter that is stated: “You shall ponder [vehagita] it day and night” (Joshua 1:8).
“It was when the time he was there was extended, Avimelekh king of the Philistines looked through the window, and behold, he saw Isaac playing with Rebecca his wife” (Genesis 26:8). “It was when the time he was there was extended” – Rabbi Yoḥanan said: A bad dream, a harsh prophecy, and disproportionate mourning are nullified by the passage of extended time. A harsh prophecy, from where is it derived? It is as Israel would say to the prophet: “The days will lengthen, and every vision will be void” (Ezekiel 12:22). Disproportionate mourning, the passage of extended time nullifies, from Isaac,13Isaac had been mourning for Abraham. as it is written: “It was when the time he was there was extended,” and immediately, “behold…Isaac was playing.” Rabbi Ḥiyya bar Abba said: Because extended time had passed, you began engaging in this matter?14A reference to conjugal relations. This is the way the midrash interprets "playing." Did Rabbi Yoḥanan not say: One who engages in conjugal relations during the day, it is indecent, as Rabbi Yoḥanan said: Conjugal relations are only at night, as it is stated: “In the evening she would come and in the morning she would return” (Esther 2:14). Job cursed the day of his birth and the evening of his conception. That is what is written: “Perish the day I was born, and the night it was said: [A man has been conceived [hora gaver]]” (Job 3:3). Rabbi Marinos bar Hoshaya said: Job said: ‘If only my mother had been a menstruant when he came to consort with her, as it is stated: “Hora gaver” – this is not the time to be impregnated [hora] by a man [gaver].’ Jeremiah curses the day of his birth and the day of conception, as it is stated: “Cursed be the day on which I was born” (Jeremiah 20:14) – this is the day of birth; “the day on which my mother bore me” (Jeremiah 20:14) – this is the day of conception. Is it possible that Ḥilkiyahu,15The father of Jeremiah. See Jeremiah 1:1. a righteous man, would engage in conjugal relations during the day? It is, rather, because Jezebel was killing prophets, he came and engaged in conjugal relations during the day, and fled.
“Avimelekh commanded all the people, saying: Anyone who touches this man or his wife will be put to death” (Genesis 26:11). “Isaac sowed in that land, and found in that year one hundredfold, and the Lord blessed him” (Genesis 26:12). “Isaac sowed in that land” – Rabbi Ḥelbo said: “In that land…in that year” – the land was harsh and the year was difficult; had it been favorable, all the more so. “And found in that year one hundredfold” – one hundred kor;16Kor is a measurement of volume which contains more than 200 liters. “one hundredfold” – one hundred times.17The yield was one hundred times the seeds that he sowed. “One hundredfold” – it teaches that it produced one hundred times more than they had estimated for it. Is it not so that blessing does not rest upon an item that is weighed, measured, or counted? Why, then, did he measure it? It was due to the tithes.
“Avimelekh commanded all the people” – Rabi Aivu said: No person should even cast a rock at them; that is what is written: “They lie in wait in their dwelling places; they watch my footsteps in hopes of taking my life” (Psalms 56:7). “The man grew wealthy, and continued to grow until he became very wealthy” (Genesis 26:13). “The man grew wealthy, and continued to grow” – Rabbi Ḥanin said: To the extent that they would say: The manure of Isaac’s mules, and not Avimelekh’s silver and gold.18The manure from Isaac's mules was worth more than the Avimelekh’s gold and silver. “He had livestock of flocks, and livestock of cattle, and a great household, and the Philistines envied him” (Genesis 26:14). “He had livestock of flocks, and livestock of cattle, and a great household [vaavuda].” Daniyel the tailor said: Ve’avda is written – if a person does not render himself like a slave with his slave, he does not acquire it,19If he does not oversee the work of his slaves and workers, he will not see a benfit from the property he has. as it is stated: “Better to be lightly esteemed with a slave” (Proverbs 12:9).20It is better to work like a slave when you have a slave, otherwise you will only lose from having a slave. The way of the world is that a person must toil and seek the expenditures of his household, and they sit in his home.21The slaves sit idly at home. Avimelekh said to Isaac: Leave us, for you have grown much mightier than we” (Genesis 26:16). “Avimelekh said to Isaac: Leave us, for you have grown…mightier than we” – he said to him: ‘All that growth that you have grown, did it not come to you from us? In the past you had only one flock and now you have many flocks.’
“Isaac again dug the wells of water that they had dug in the days of Abraham his father, but the Philistines had sealed them after the death of Abraham. He called them names like the names that his father called them” (Genesis 26:18). “Isaac again dug…” – how many wells did our patriarch Isaac dig in Beersheba? Rabbi Yehuda said: Four. Corresponding to that, his descendants were arrayed into four banners in the wilderness.22The tribes of Israel were divided into four camps, or banners, in the wilderness (Numbers 2:1–32). The Rabbis say: Five, corresponding to the five books of the Torah. “The herdsmen of Gerar quarreled with Isaac’s herdsmen, saying: The water is ours. He called the name of the well Esek, because they involved themselves with him” (Genesis 26:20). “He called the name of the well Esek [because they involved themselves [hitaseku] with him]” – corresponding to the book of Genesis, in which the Holy One blessed be He became involved and created the world. “Isaac's servants dug in the valley, and they found there a well of fresh water” (Genesis 26:19). “They dug another well, and they quarreled over it as well. He called it Sitna” (Genesis 26:21). “He called it Sitna”23Enmity. – corresponding to the book of Exodus, after, “they embittered their lives with hard work” (Exodus 1:14). “They found there a well of fresh water” – corresponding to the book of Leviticus, which is filled with many halakhot. “He called it Shiva; therefore, the name of the city is Beersheba to this day” (Genesis 26:33). “He called it Shiva” – corresponding to the book of Numbers,24The book of Numbers is divided into three books, which is why there are seven books. which completes the seven [shiva] books of the Torah. But are they not five? Ben Kappara made Numbers into three books: From: “And He spoke” (Numbers 1:1) until: “It was when the Ark traveled” (Numbers 10:35) – a book in and of itself; from “it was when the Ark traveled” and the verse after it – a book in and of itself; and from the end of that passage until the end of the book – a book in and of itself. “He moved from there and dug another well and they did not quarrel over it. He called its name Reḥovot and he said: As now the Lord has expanded [hirḥiv] for us, and we will be fruitful in the land” (Genesis 26:22). “He called its name Reḥovot” – corresponding to the book of Deuteronomy, due to, “when the Lord your God will expand [yarḥiv]” (Deuteronomy 12:20) – “as now the Lord has expanded [hirḥiv] for us and we shall be fruitful in the land.”
“Avimelekh went to him from Gerar, and a group of his associates, and Fikhol the captain of his guard” (Genesis 26:26). “Avimelekh went to him from Gerar [miGerar]” – megorar, it teaches that robbers entered into his house and were vandalizing it throughout the night.25He came as a homeless stranger [ger]. Alternatively, miGerar” – megorar, it teaches that boils developed on him, just as it says: “To scratch [lehitgared] with it” (Job 2:8). “And a group of his associates [vaaḥuzat mere’ehu]” – Rabbi Yehuda said: His name was aḥuzat mere’ehu. Rabbi Neḥemya said: A group of his friends. “And Fikhol the captain of his guard” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: Pikhol26Fikhol and Pikhol are the same word. The difference in the first letter is connected to the rules of punctuation in Hebrew. was his name. Rabbi Neḥemya said: The mouth that all his armies take action at his word [al piv].
“They said: We saw that the Lord was with you, and we said: Let there now be an oath between us, between us and you, and we will establish a covenant with you” (Genesis 26:28). “If you will do us no harm, just as we have not touched you, and just as we have done only [rak] good with you, and we sent you in peace; you are now the blessed of the Lord” (Genesis 26:29). “They said: We saw” – we have seen your actions and the actions of your fathers. “Let there now be an oath…if you will do us [no harm…and just as we have done only [rak] good with you]” – rak is restrictive, as they did not perform absolute good with him. In the days of Rabbi Yehoshua ben Ḥananya, the evil empire27The evil empire is the Roman Empire. decreed that the Temple should be constructed. Papus and Lulyanus set tables from Akko to Antioch, and they provided those ascending from the exile with silver and gold, and all their needs. The Samaritans went and said: “Let it be known to the king…that [if] this rebellious city is built, and its walls finished, they will not pay minda, belo, or halakh” (Ezra 4:12–13) – minda is property tax, belo is poll tax, and halakh is head tax. He said to them: ‘What can I do, I issued a decree.’ They said to him: ‘Send and say to them: Either move it from its place, or add five cubits to it, or subtract five cubits from it, and they will relent on their own.’ The assembly of Israel were gathered together in the Beit Rimon valley. When those missives arrived, they began weeping. They wanted to rebel against the empire. They said: ‘Let one Sage enter and calm the assembly.’ They said: ‘Let Rabbi Yehoshua ben Ḥananya, who is the greatest Torah scholar, enter.’ He entered and expounded: ‘A lion mauled prey and a bone was stuck in its throat. He [the lion] said: Anyone who extracts it, I will give him a reward. An Egyptian heron with a long beak inserted its beak and extracted it. It said to it [the lion]: Give me my reward. It [the lion] said to it: Go, boast, and say that you entered the mouth of a lion in peace and emerged in peace. So, it is sufficient that we entered into dealings with this nation in peace, and emerged in peace.’ “It was on that day that Isaac's servants came and told him regarding the well that they had dug, and said to him: We have found water” (Genesis 26:32). “Isaac's servants came” – we do not know whether they found or did not find.28We do not know whether they found a new source of water. From what is written: “They found there a well of fresh water” (Genesis 26:19) – that is, they found fresh water.
וַיְהִי רָעָב בָּאָרֶץ (בראשית כו, א), (תהלים לז, יח): יוֹדֵעַ ה' יְמֵי תְמִימִם, זֶה יִצְחָק. (תהלים לז, יח): וְנַחֲלָתָם לְעוֹלָם תִּהְיֶה, (בראשית כו, ג): גּוּר בָּאָרֶץ הַזֹּאת, (תהלים לז, יט): לֹא יֵבשׁוּ בְּעֵת רָעָה, בְּרָעָתוֹ שֶׁל אֲבִימֶלֶךְ. (תהלים לז, יט): וּבִימֵי רְעָבוֹן יִשְׂבָּעוּ, וַיְהִי רָעָב בָּאָרֶץ.
“There was a famine in the land, besides the first famine that was during the days of Abraham, and Isaac went to Avimelekh king of the Philistines, to Gerar” (Genesis 26:1).
“There was a famine in the land.” “The Lord knows the days of the faultless” (Psalms 37:18) – this is Isaac. “Their inheritance will last forever” (Psalms 37:18), “Reside in this land [and I will be with you, and I will bless you]” (Genesis 26:3), “They are not put to shame in difficult times” (Psalms 37:19) – the difficulty of Avimelekh. “And in days of famine they are sated” (Psalms 37:19) – “There was a famine in the land.”
לֹא יַרְעִיב ה' נֶפֶשׁ צַדִּיק (משלי י, ג), זֶה יִצְחָק, (בראשית כו, ג): גּוּר בָּאָרֶץ הַזֹּאת. (משלי י, ג): וְהַוַּת רְשָׁעִים יֶהְדֹּף, זֶה אֲבִימֶלֶךְ. וַיְהִי רָעָב, עֲשָׂרָה רְעָבוֹן בָּאוּ לָעוֹלָם, אֶחָד בִּימֵי אָדָם הָרִאשׁוֹן (בראשית ג, יז): אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ. אֶחָד בִּימֵי לֶמֶךְ (בראשית ה, כט): מִן הָאֲדָמָה אֲשֶׁר אֵרֲרָהּ ה', אֶחָד בִּימֵי אַבְרָהָם (בראשית יב, י): וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה. וְאֶחָד בִּימֵי יִצְחָק, וַיְהִי רָעָב בָּאָרֶץ. וְאֶחָד בִּימֵי יַעֲקֹב (בראשית מה, ו): כִּי זֶה שְׁנָתַיִם הָרָעָב. וְאֶחָד בִּימֵי שְׁפֹט הַשּׁוֹפְטִים, שֶׁנֶּאֱמַר (רות א, א): וַיְהִי בִּימֵי שְׁפֹט הַשֹּׁפְטִים וַיְהִי רָעָב בָּאָרֶץ. וְאֶחָד בִּימֵי דָּוִד (שמואל ב כא, א): וַיְהִי רָעָב בִּימֵי דָּוִד. וְאֶחָד בִּימֵי אֵלִיָּהוּ (מלכים א יז, א): חַי ה' אֱלֹהִים וגו'. וְאֶחָד בִּימֵי אֱלִישָׁע (מלכים ב ו, כה): וַיְהִי רָעָב גָּדוֹל בְּשֹׁמְרוֹן. וְאֶחָד שֶׁהוּא מִתְגַּלְגֵּל וּבָא לָעוֹלָם, וְאֶחָד לֶעָתִיד, שֶׁנֶּאֱמַר (עמוס ח, יא): וְהִשְׁלַחְתִּי רָעָב בָּאָרֶץ לֹא רָעָב לַלֶּחֶם וְלֹא צָמָא לַמַּיִם וגו'. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר עִקַּר אַוְתֶּנְטְיָאָה שֶׁלּוֹ הָיָה בִּימֵי דָוִד וְלֹא הָיָה רָאוּי לָבוֹא אֶלָּא בִּימֵי שָׁאוּל, אֶלָּא עַל יְדֵי שֶׁהָיָה שָׁאוּל גְּרוֹפִית שֶׁל שִׁקְמָה, גִּלְגְּלוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וֶהֱבִיאוֹ בִּימֵי דָּוִד. שִׁילֹא חָטָא וְיוֹחָנָא מִשְׁתַּלְּמָא, אָמַר רַבִּי חִיָּא רַבָּה מָשָׁל לְזַגָּג שֶׁהָיָה בְּיָדוֹ קֻפָּה מְלֵאָה כּוֹסוֹת וּדְיַטְרוֹטִין וּבְשָׁעָה שֶׁמְבַקֵּשׁ לִתְלוֹת אֶת קֻפָּתוֹ הָיָה מֵבִיא יָתֵד וְתוֹקְעָהּ וְנִתְלָה בָּהּ וְאַחַר כָּךְ הָיָה תּוֹלֶה אֶת קֻפָּתוֹ, לְפִיכָךְ כֻּלָּם לֹא בָאוּ בִּימֵי בְּנֵי אָדָם שְׁפוּפִים, אֶלָּא בִּימֵי בְּנֵי אָדָם גִּבּוֹרִים שֶׁיְכוֹלִים לַעֲמֹד. רַבִּי בֶּרֶכְיָה הֲוָה קָרֵי עֲלֵיהֶן (ישעיה מ, כט): נֹתֵן לַיָּעֵף כֹּחַ. רַבִּי חֶלְבּוֹ אָמַר שְׁנַיִם בָּאוּ בִּימֵי אַבְרָהָם. רַב אַחָא אָמַר אֶחָד בִּימֵי אַבְרָהָם, וְאֶחָד בִּימֵי לֶמֶךְ. וְרָעָב שֶׁבָּא בִּימֵי אֵלִיָּהוּ רָעָב שֶׁל בַּצּוֹרֶת הָיָה, שָׁנָה עָבְדָא וְשָׁנָה לֹא עָבְדָא. רָעָב שֶׁבָּא בִּימֵי אֱלִישָׁע רָעָב שֶׁל מְהוּמָה הָיָה (מלכים ב ו, כה): עַד הֱיוֹת רֹאשׁ חֲמוֹר בִּשְׁמֹנִים כֶּסֶף. רָעָב שֶׁבָּא בִּימֵי שְׁפֹט הַשּׁוֹפְטִים, רַבִּי הוּנָא בְּשֵׁם רַבִּי אַחָא אָמַר אַרְבָּעִים וּשְׁתַּיִם סְאִין הָיוּ, וְנַעֲשִׂים אַרְבָּעִים וְאַחַת, וְהָא תָּנֵי לֹא יֵצֵא אָדָם לְחוּץ לָאָרֶץ אֶלָּא אִם כֵּן הָיוּ סָאתַיִם שֶׁל חִטִּים הוֹלְכִים בְּסֶלַע, אָמַר רַבִּי שִׁמְעוֹן אֵימָתַי בִּזְמַן שֶׁאֵינוֹ מוֹצֵא לִקַּח, אֲבָל מוֹצֵא לִקַּח אֲפִלּוּ סְאָה בְּסֶלַע לֹא יֵצֵא לְחוּץ לָאָרֶץ, וּלְפִי שֶׁיָּצָא אֱלִימֶלֶךְ לְחוּץ לָאָרֶץ נֶעֱנַשׁ שֶׁמֵּת הוּא וּבָנָיו.
“The Lord will not starve the soul of the righteous” (Proverbs 10:3) – this is Isaac. “Reside in this land.” “And He averts the devastation of the wicked” (Proverbs 10:3) – this is Avimelekh.
“There was a famine” – Ten famines came to the world. One during the days of Adam the first man – “accursed is the ground because of you” (Genesis 3:17); one during the days of Lemekh – “from the ground that the Lord had cursed” (Genesis 5:29); one during the days of Abraham – “there was famine in the land and Abram descended to Egypt” (Genesis 12:10); one during the days of Isaac: “there was a famine in the land”; one during the days of Jacob – “for these two years there has been famine” (Genesis 45:6); one during the days when the judges judged – “It was in the days when the judges judged, there was a famine in the land” (Ruth 1:1); one during the days of Elijah, as it is stated: “As the Lord God of Israel [lives…there will not be dew or rain these years, except by my word]” (I Kings 17:1); one during the days of David – “there was a famine during the days of David” (II Samuel 21:1); one during the days of Elisha – “there was a great famine in Samaria” (II Kings 6:25); and one that is progressing and coming to the world and one in the future, as it is stated: “I will send famine in the land, not famine for bread, not thirst for water…” (Amos 8:11).
Rabbi Shmuel bar Naḥman said: The primary brunt of them was during the days of David, but it would have been appropriate for them to have been during the days of Saul, but because Saul was an offshoot of a sycamore tree1The sycamore tree is frail. the Holy One blessed be He transferred it and brought it during the days of David. Shila sinned and Yoḥana is punished?2The phrase means how can one person sin and another be punished. Rabbi Ḥiyya Rabba said: This is analogous to a glazier who had a basket filled with cut, ornate glassware. When he sought to hang his basket, he would bring a peg, implant it into the wall, and then hang his basket. Therefore, all of them did not befall lowly people,3Major catastrophes did not befall people who would not be able to withstand them. They befell mighty people, who could withstand them. but rather, mighty people. Rabbi Berekhya would read in their regard:4Regarding David’s generation. “He gives strength to the weary” (Isaiah 40:29).
Rabbi Ḥelbo said: Two [famines] came during the days of Abraham. Rabbi Aḥa said: One during the days of Abraham and one during the days of Lemekh.
The famine that came during the days of Elijah was a famine of drought; one year it produced and one year it did not produce.5There was a small amount of rain, and there was some produce (See Mishna Avot 5:8). The famine that came during the days of Elisha was one of panic – “until the head of a donkey was sold for eighty silver pieces” (II Kings 6:25). The famine that was during the days that the judges judged – Rabbi Huna said in the name of Rabbi Aḥa: Forty-one se’a were sold for the price of forty-two se’a. But was it not taught: A person may not leave the Land of Israel unless two se’a of wheat go for one sela. Rabbi Shimon said: When? It is at a time that one cannot find any to acquire, but if he can find any to acquire, even if it is one se’a for a sela, he may not leave the Land of Israel. Because Elimelekh left the Land of Israel, he was punished that he and his sons died.
וַיֵּלֶךְ יִצְחָק אֶל אֲבִימֶלֶךְ גְּרָרָה (בראשית כו, א), לְגַרְדִּיקִי. רַבִּי דּוֹסְתָּאי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן מִפְּנֵי מָה גָזְרוּ עַל הַנָּוֶה שֶׁבְּגַרְדִּיקִי, מִפְּנֵי שֶׁהוּא נָוֶה רָע. וְעַד הֵיכָן, רַבִּי חָנִין אָמַר עַד נַחַל מִצְרָיִם. (בראשית כו, ב): וַיֵּרָא אֵלָיו ה' וַיֹּאמֶר אַל תֵּרֵד מִצְרָיְמָה שְׁכֹן בָּאָרֶץ, עֲשֵׂה שְׁכוּנָה בְּאֶרֶץ יִשְׂרָאֵל, הֱוֵי נוֹטֵעַ, הֱוֵי זוֹרֵעַ, הֱוֵי נָצִיב. דָּבָר אַחֵר שְׁכֹן בָּאָרֶץ, שַׁכֵּן אֶת הַשְּׁכִינָה בָּאָרֶץ. (בראשית כו, ג): גּוּר בָּאָרֶץ הַזֹּאת, אָמַר רַבִּי הוֹשַׁעְיָה אַתְּ עוֹלָה תְּמִימָה, מָה עוֹלָה אִם יָצָאת חוּץ לַקְּלָעִים הִיא נִפְסֶלֶת, אַף אַתְּ אִם יָצָאת חוּץ לָאָרֶץ נִפְסַלְתָּ. (בראשית כו, ג): כִּי לְךָ וּלְזַרְעֲךָ אֶתֵּן אֶת כָּל הָאֲרָצֹת הָאֵל, קָשׁוֹת, כְּמָה דְאַתְּ אָמַר (יחזקאל יז, יג): וְאֶת אֵילֵי הָאָרֶץ לָקָח. דָּבָר אַחֵר, לָמָּה לֹא נֶאֱמַר הָאֵלֶּה, אֶלָּא הָאֵל, לוֹמַר מִקְצָתָן אֲנִי נוֹתֵן לָךְ, וְאֵימָתַי אֲנִי נוֹתֵן לָךְ אֶת הַשְּׁאָר, לֶעָתִיד לָבוֹא.
“Isaac went to Avimelekh [king of the Philistines], to Gerar” – to Gardiki.6The name of that area in Roman times. Rabbi Dostai in the name of Rabbi Shmuel bar Naḥman: Why did they [not]7Radal and Etz Yosef add the word "not" based on Yerushalmi, Sheviit 6:1. decree impurity on the abode in Gardiki?8Even though they decreed impurity on places outside of Israel, on this place, which is close to the border they did not decree impurity since people would not go there anyway. It is because it is a poor abode. Until where? It is until the ravine of Egypt.
“The Lord appeared to him, and said: Do not go down to Egypt; dwell in the land that I will tell you” (Genesis 26:2).
“The Lord appeared to him, and said: Do not go down to Egypt; dwell [shekhon] in the land” – establish permanent residence [shekhuna] in the Land of Israel; plant, sow, graft branches9See Matnot Kehuna. on trees. Alternatively, “shekhon in the land” – cause the Divine Presence [haShekhina] to rest in the land.
“Reside in this land, and I will be with you, and I will bless you, for I will give all these lands to you, and to your descendants, and I will keep the oath that I took to Abraham your father” (Genesis 26:3).
“Reside in this land” – Rabbi Hoshaya said: [God said:] ‘You are an unblemished burnt offering; just as a burnt offering, if it goes outside the curtains, it is disqualified, you, too, if you go out of the Land of Israel, you are disqualified.’
“To you, and to your descendants, I will give all these [ha’el] lands – the mighty; just as it says: “He took the mighty of [eilei] the land” (Ezekiel 17:13). Another matter, why does it not state haeleh, but rather, ha’el? It is to say: I will give you some of them. When will I give you the rest? It will be in the future.
עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי (בראשית כו, ה), רַבִּי יוֹחָנָן וְרַבִּי חֲנִינָא, תַּרְוֵיהוֹן אָמְרֵי בֶּן אַרְבָּעִים וּשְׁמוֹנָה שָׁנָה הִכִּיר אַבְרָהָם אֶת בּוֹרְאוֹ. רֵישׁ לָקִישׁ אָמַר בֶּן שָׁלשׁ שָׁנִים הִכִּיר אַבְרָהָם אֶת בּוֹרְאוֹ, מִנְיַן עֵקֶ"ב שָׁמַע אַבְרָהָם בְּקוֹל בּוֹרְאוֹ. (בראשית כו, ה): וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי וְתוֹרֹתָי, רַבִּי יוֹנָתָן מִשֵּׁם רַבִּי יוֹחָנָן אָמַר אֲפִלּוּ הִלְכוֹת עֵרוּבֵי חֲצֵרוֹת הָיָה אַבְרָהָם יוֹדֵעַ. תּוֹרֹתָי, שְׁתֵּי תוֹרוֹת, שֶׁקִּיֵּם אֲפִלּוּ מִצְוָה קַלָּה שֶׁבְּעַל פֶּה. רַבִּי סִימוֹן אָמַר אֲפִלּוּ שֵׁם חָדָשׁ שֶׁעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִקְרוֹא לִירוּשָׁלַיִם הָיָה אַבְרָהָם יוֹדֵעַ, דִּכְתִיב (בראשית כב, יד): וַיִּקְרָא שֵׁם הַמָּקוֹם ה' יִרְאֶה, וּכְתִיב (יחזקאל מח, לה): וְשֵׁם הָעִיר מִיּוֹם ה' שָׁמָּה, וּכְתִיב (ירמיה ג, יז): בַּיּוֹם הַהוּא יִקְרְאוּ לִיְרוּשָׁלָיִם כִּסֵּא ה'. רַבִּי בֶּרֶכְיָה אָמַר בְּשֵׁם רַבִּי יְהוּדָה אֵין כָּל יוֹם וָיוֹם שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְחַדֵּשׁ הֲלָכָה בְּבֵית דִּין שֶׁל מַעְלָה, מַאי טַעְמֵיהּ (איוב לז, ב): שִׁמְעוּ שָׁמוֹעַ בְּרֹגֶז קֹלוֹ וְהֶגֶה מִפִּיו יֵצֵא, וְאֵין הֶגֶה אֶלָּא תוֹרָה, כָּעִנְיָן שֶׁנֶּאֱמַר (יהושע א, ח): וְהָגִיתָ בוֹ יוֹמָם וָלָיְלָה.
“Because Abraham heeded My voice, and observed My commission, My commandments, My statutes, and My Torahs” (Genesis 26:5).
“Because [ekev] Abraham heeded My voice” – Rabbi Yoḥanan and Rabbi Ḥanina, both of them say: Abraham was forty-eight years old when he acknowledged his Creator. Reish Lakish said: Abraham was three years old when he acknowledged his Creator, the numerical value of ekev,10Ayin – 70 + kof – 100 + bet – 2 = 172. Abraham died at age one hundred and seventy-five, which means that he heeded God’s voice for one hundred and seventy-two years – from age three. Abraham heeded the voice of his Creator.
“And observed My commission, My commandments, My statutes, and My Torahs” – Rabbi Yonatan said in the name of Rabbi Yoḥanan: Abraham knew even the laws of Eiruv Hatzerot.11If there are several houses which open to a joint courtyard which is fenced in, an Eiruv Hatzerot is required to allow moving objects from the houses to the courtyard. See Rambam Hilkhot Eiruvin 1:1–7. “My Torahs” – two Torahs; he fulfilled even minor mitzvot of the Oral Law.
Rabbi Simon said: Abraham knew even the new name that the Holy One blessed be He is destined to call Jerusalem, as it is written: “Abraham called the name of that place The Lord will see” (Genesis 22:14), and it is written: “The name of the city from that day shall be: The Lord is there” (Ezekiel 48:35); and it is written: On that day12The language of the verse is: “At that time” despite the fact that the midrash cites it as “on that day.” “they will call Jerusalem the Throne of the Lord” (Jeremiah 3:17). Rabbi Berekhya said in the name of Rabbi Yehuda: There is no day that the Holy One blessed be He does not introduce a new halakha in the supernal court. What is the source? “Hear the fury of His voice, the sound [vehegeh] that emerges from His mouth” (Job 37:2) – and hegeh means nothing other than Torah, like the matter that is stated: “You shall ponder [vehagita] it day and night” (Joshua 1:8).
וַיְהִי כִּי אָרְכוּ לוֹ שָׁם הַיָּמִים (בראשית כו, ח), אָמַר רַבִּי יוֹחָנָן חֲלוֹם קָשֶׁה וּנְבוּאָה קָשָׁה, אֵבֶל שׁוֹטֶה אֲרִיכוּת יָמִים מְבַטֶּלֶת. נְבוּאָה קָשָׁה מִנַּיִן, שֶׁכָּךְ הָיוּ יִשְׂרָאֵל אוֹמְרִים לַנָּבִיא (יחזקאל יב, כב): יַאַרְכוּ הַיָּמִים וְאָבַד כָּל חָזוֹן. אֵבֶל שׁוֹטֶה אֲרִיכוּת יָמִים מְבַטֶּלֶת, מִיִּצְחָק, דִּכְתִיב: וַיְהִי כִּי אָרְכוּ לוֹ שָׁם הַיָּמִים, מִיָּד וְהִנֵּה יִצְחָק מְצַחֵק, רַבִּי חִיָּא בַּר אַבָּא אָמַר בִּשְׁבִיל שֶׁהֶעֱלוּ לְךָ יָמִים רַבִּים הָיִיתָ עוֹשֶׂה אֶת הַדָּבָר הַזֶּה, לֹא כָּךְ אָמַר רַבִּי יוֹחָנָן הַמְשַׁמֵּשׁ מִטָּתוֹ בַּיּוֹם הֲרֵי זֶה מְגֻנֶּה, דְּאָמַר רַבִּי יוֹחָנָן אֵין תַּשְׁמִישׁ הַמִּטָּה אֶלָּא בַּלַּיְלָה, שֶׁנֶּאֱמַר (אסתר ב, יד): בָּעֶרֶב הִיא בָאָה וּבַבֹּקֶר הִיא שָׁבָה. אִיּוֹב מְקַלֵּל יוֹם לֵידָתוֹ וְלֵיל עִבּוּרוֹ, הֲדָא הוּא דִכְתִיב (איוב ג, ג): יֹאבַד יוֹם אִוָּלֶד בּוֹ וְהַלַּיְלָה אָמַר וגו'. אָמַר רַבִּי מָרִינוֹס בַּר הוֹשַׁעְיָה אָמַר אִיּוֹב הַלְּוַאי הָיְתָה אִמִּי נִדָּה בְּשָׁעָה שֶׁבָּא לְהִזְדַּקֵּק לָהּ, שֶׁתֹּאמַר לוֹ (איוב ג, ג): הֹרָה גָבֶר, אֵין עַכְשָׁיו עֵת הֵרָיוֹן מִגָּבֶר. יִרְמְיָה מְקַלֵּל יוֹם לֵידָתוֹ וְיוֹם עִבּוּרוּ, שֶׁנֶּאֱמַר (ירמיה כ, יד): אָרוּר הַיּוֹם אֲשֶׁר יֻלַּדְתִּי בּוֹ, זֶה יוֹם לֵידָה. (ירמיה כ, יד): יוֹם אֲשֶׁר יְלָדַתְנִי אִמִּי, זֶה יוֹם הָעִבּוּר. אֶפְשָׁר חִלְקִיָּהוּ אָדָם צַדִּיק וְהָיָה מְשַׁמֵּשׁ מִטָּתוֹ בַּיּוֹם, אֶלָּא לְפִי שֶׁהָיְתָה אִיזֶבֶל הוֹרֶגֶת הַנְּבִיאִים, בָּא וְשִׁמֵּשׁ מִטָּתוֹ בַּיּוֹם, וּבָרָח.
“It was when the time he was there was extended, Avimelekh king of the Philistines looked through the window, and behold, he saw Isaac playing with Rebecca his wife” (Genesis 26:8).
“It was when the time he was there was extended” – Rabbi Yoḥanan said: A bad dream, a harsh prophecy, and disproportionate mourning are nullified by the passage of extended time. A harsh prophecy, from where is it derived? It is as Israel would say to the prophet: “The days will lengthen, and every vision will be void” (Ezekiel 12:22). Disproportionate mourning, the passage of extended time nullifies, from Isaac,13Isaac had been mourning for Abraham. as it is written: “It was when the time he was there was extended,” and immediately, “behold…Isaac was playing.” Rabbi Ḥiyya bar Abba said: Because extended time had passed, you began engaging in this matter?14A reference to conjugal relations. This is the way the midrash interprets "playing." Did Rabbi Yoḥanan not say: One who engages in conjugal relations during the day, it is indecent, as Rabbi Yoḥanan said: Conjugal relations are only at night, as it is stated: “In the evening she would come and in the morning she would return” (Esther 2:14). Job cursed the day of his birth and the evening of his conception. That is what is written: “Perish the day I was born, and the night it was said: [A man has been conceived [hora gaver]]” (Job 3:3). Rabbi Marinos bar Hoshaya said: Job said: ‘If only my mother had been a menstruant when he came to consort with her, as it is stated: “Hora gaver” – this is not the time to be impregnated [hora] by a man [gaver].’ Jeremiah curses the day of his birth and the day of conception, as it is stated: “Cursed be the day on which I was born” (Jeremiah 20:14) – this is the day of birth; “the day on which my mother bore me” (Jeremiah 20:14) – this is the day of conception. Is it possible that Ḥilkiyahu,15The father of Jeremiah. See Jeremiah 1:1. a righteous man, would engage in conjugal relations during the day? It is, rather, because Jezebel was killing prophets, he came and engaged in conjugal relations during the day, and fled.
וַיִּזְרַע יִצְחָק בָּאָרֶץ הַהִוא (בראשית כו, יב), אָמַר רַבִּי חֶלְבּוֹ, בָּאָרֶץ הַהִיא, בַּשָּׁנָה הַהִיא, הָאָרֶץ קָשָׁה וְהַשָּׁנָה קָשָׁה, וְאִלּוּ הָיְתָה יָפָה עַל אַחַת כַּמָּה וְכַמָּה. (בראשית כו, יב): וַיִּמְצָא בַּשָּׁנָה הַהִוא מֵאָה שְׁעָרִים, מֵאָה כּוֹרִים. מֵאָה שְׁעָרִים, מֵאָה מִנְיָנִים. מֵאָה שְׁעָרִים, מְלַמֵּד שֶׁהֶאֱמִידוּ אוֹתָהּ וְעָשָׂת מֵאָה כַּמָּה שֶׁהֶאֱמִידוּהָ, וַהֲלוֹא אֵין הַבְּרָכָה שׁוֹרָה עַל דָּבָר שֶׁהוּא בְּמִשְׁקָל וּבְמִדָּה וּבְמִנְיָן, מִפְּנֵי מָה מָדַד אוֹתָהּ, מִפְּנֵי הַמַּעַשְׂרוֹת.
“Avimelekh commanded all the people, saying: Anyone who touches this man or his wife will be put to death” (Genesis 26:11).
“Isaac sowed in that land, and found in that year one hundredfold, and the Lord blessed him” (Genesis 26:12).
“Isaac sowed in that land” – Rabbi Ḥelbo said: “In that land…in that year” – the land was harsh and the year was difficult; had it been favorable, all the more so.
“And found in that year one hundredfold” – one hundred kor;16Kor is a measurement of volume which contains more than 200 liters. “one hundredfold” – one hundred times.17The yield was one hundred times the seeds that he sowed. “One hundredfold” – it teaches that it produced one hundred times more than they had estimated for it. Is it not so that blessing does not rest upon an item that is weighed, measured, or counted? Why, then, did he measure it? It was due to the tithes.
וַיְצַו אֲבִימֶלֶךְ אֶת כָּל הָעָם (בראשית כו, יא), אָמַר רַבִּי אַיְּבוּ אֲפִלּוּ צְרוֹר אַל יִזְרֹק בָּהֶם אָדָם, הֲדָא הוּא דִכְתִיב (תהלים נו, ז): יָגוּרוּ יִצְפֹּנוּ הֵמָּה עֲקֵבַי יִשְׁמֹרוּ כַּאֲשֶׁר קִוּוּ נַפְשִׁי. (בראשית כו, יג): וַיִּגְדַּל הָאִישׁ וַיֵּלֶךְ הָלוֹךְ וְגָדֵל, אָמַר רַבִּי חָנִין עַד שֶׁהָיוּ אוֹמְרִים זֶבֶל פִּרְדוֹתָיו שֶׁל יִצְחָק וְלֹא כַסְפּוֹ וּזְהָבוֹ שֶׁל אֲבִימֶלֶךְ. (בראשית כו, יד): וַיְהִי לוֹ מִקְנֵה צֹאן וּמִקְנֵה בָקָר וַעֲבֻדָּה רַבָּה, דָּנִיֵּאל חַיָּטָא אָמַר וְעַבְדָהּ כְּתִיב, אִם אֵין אָדָם עוֹשֶׂה עַצְמוֹ כְּמוֹ עֶבֶד לְעַבְדּוֹ, אֵינוֹ קוֹנֶה אוֹתוֹ, כְּעִנְיַן שֶׁנֶּאֱמַר (משלי יב, ט): טוֹב נִקְלֶה וְעֶבֶד לוֹ. בְּנֹהַג שֶׁבָּעוֹלָם אָדָם צָרִיךְ לִטְרֹחַ וּלְבַקֵּשׁ יְצִיאוֹת בֵּיתוֹ, וְהֵם יוֹשְׁבִים בְּבֵיתוֹ. (בראשית כו, טז): וַיֹּאמֶר אֲבִימֶלֶךְ אֶל יִצְחָק לֵךְ מֵעִמָּנוּ כִּי עָצַמְתָּ מִמֶּנּוּ, אָמַר לוֹ כָּל אוֹתָן עֲצֻמוֹת שֶׁעָצַמְתָּ לֹא מִמֶּנּוּ הָיָה לָךְ, לְשֶׁעָבַר הָיָה לָךְ חָדָא קְוַקַיָא וְכַדּוּן אִית לָךְ קְוַקַיָא סַגִּין.
“Avimelekh commanded all the people” – Rabi Aivu said: No person should even cast a rock at them; that is what is written: “They lie in wait in their dwelling places; they watch my footsteps in hopes of taking my life” (Psalms 56:7).
“The man grew wealthy, and continued to grow until he became very wealthy” (Genesis 26:13).
“The man grew wealthy, and continued to grow” – Rabbi Ḥanin said: To the extent that they would say: The manure of Isaac’s mules, and not Avimelekh’s silver and gold.18The manure from Isaac's mules was worth more than the Avimelekh’s gold and silver.
“He had livestock of flocks, and livestock of cattle, and a great household, and the Philistines envied him” (Genesis 26:14).
“He had livestock of flocks, and livestock of cattle, and a great household [vaavuda].” Daniyel the tailor said: Ve’avda is written – if a person does not render himself like a slave with his slave, he does not acquire it,19If he does not oversee the work of his slaves and workers, he will not see a benfit from the property he has. as it is stated: “Better to be lightly esteemed with a slave” (Proverbs 12:9).20It is better to work like a slave when you have a slave, otherwise you will only lose from having a slave. The way of the world is that a person must toil and seek the expenditures of his household, and they sit in his home.21The slaves sit idly at home.
Avimelekh said to Isaac: Leave us, for you have grown much mightier than we” (Genesis 26:16).
“Avimelekh said to Isaac: Leave us, for you have grown…mightier than we” – he said to him: ‘All that growth that you have grown, did it not come to you from us? In the past you had only one flock and now you have many flocks.’
וַיָּשָׁב יִצְחָק וַיַּחְפֹּר וגו' (בראשית כו, יח), כַּמָּה בְּאֵרוֹת חָפַר אָבִינוּ יִצְחָק בִּבְאֵר שָׁבַע, רַבִּי יְהוּדָה אָמַר אַרְבַּע, כְּנֶגֶד כֵּן נַעֲשׂוּ בָנָיו אַרְבָּעָה דְגָלִים בַּמִּדְבָּר. וְרַבָּנָן אָמְרֵי חָמֵשׁ, כְּנֶגֶד חֲמִשָּׁה סִפְרֵי תוֹרָה. (בראשית כו, כ): וַיִּקְרָא שֵׁם הַבְּאֵר עֵשֶׂק, כְּנֶגֶד סֵפֶר בְּרֵאשִׁית, שֶׁבּוֹ נִתְעַסֵּק הַקָּדוֹשׁ בָּרוּךְ הוּא וּבָרָא אֶת הָעוֹלָם. (בראשית כו, כא): וַיִּקְרָא שְׁמָהּ שִׂטְנָה, כְּנֶגֶד סֵפֶר וְאֵלֶּה שְׁמוֹת, עַל שֵׁם (שמות א, יד): וַיְמָרֲרוּ אֶת חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה. (בראשית כו, יט): וַיִּמְצְאוּ שָׁם בְּאֵר מַיִם חַיִּים, כְּנֶגֶד סֵפֶר וַיִּקְרָא, שֶׁהוּא מָלֵא הֲלָכוֹת רַבּוֹת. (בראשית כו, לג): וַיִּקְרָא אוֹתָהּ שִׁבְעָה, כְּנֶגֶד סֵפֶר וַיְדַבֵּר, שֶׁהוּא מַשְׁלִים שִׁבְעָה סִפְרֵי תוֹרָה. וַהֲלוֹא חֲמִשָּׁה הֵן, אֶלָּא בֶּן קַפָּרָא עָבֵיד וַיְדַבֵּר תְּלָתָא סְפָרִים, מִן וַיְדַבֵּר עַד (במדבר י, לה): וַיְהִי בִּנְסֹעַ הָאָרֹן סֵפֶר בִּפְנֵי עַצְמוֹ, מִן וַיְהִי בִּנְסֹעַ וּדְבַתְרֵיהּ סֵפֶר בִּפְנֵי עַצְמוֹ, וּמִן סוֹפֵיהּ דְּפִסְקָא וְעַד סוֹפֵיהּ דְּסִפְרָא סֵפֶר בִּפְנֵי עַצְמוֹ. (בראשית כו, כב): וַיִּקְרָא שְׁמָהּ רְחֹבוֹת, כְּנֶגֶד מִשְׁנֵה תוֹרָה, עַל שֵׁם (דברים יב, כ): כִּי יַרְחִיב, (בראשית כו, כח): כִּי עַתָּה הִרְחִיב ה' לָנוּ וּפָרִינוּ בָאָרֶץ.
“Isaac again dug the wells of water that they had dug in the days of Abraham his father, but the Philistines had sealed them after the death of Abraham. He called them names like the names that his father called them” (Genesis 26:18).
“Isaac again dug…” – how many wells did our patriarch Isaac dig in Beersheba? Rabbi Yehuda said: Four. Corresponding to that, his descendants were arrayed into four banners in the wilderness.22The tribes of Israel were divided into four camps, or banners, in the wilderness (Numbers 2:1–32). The Rabbis say: Five, corresponding to the five books of the Torah.
“The herdsmen of Gerar quarreled with Isaac’s herdsmen, saying: The water is ours. He called the name of the well Esek, because they involved themselves with him” (Genesis 26:20).
“He called the name of the well Esek [because they involved themselves [hitaseku] with him]” – corresponding to the book of Genesis, in which the Holy One blessed be He became involved and created the world.
“Isaac's servants dug in the valley, and they found there a well of fresh water” (Genesis 26:19).
“They dug another well, and they quarreled over it as well. He called it Sitna” (Genesis 26:21).
“He called it Sitna”23Enmity. – corresponding to the book of Exodus, after, “they embittered their lives with hard work” (Exodus 1:14).
“They found there a well of fresh water” – corresponding to the book of Leviticus, which is filled with many halakhot.
“He called it Shiva; therefore, the name of the city is Beersheba to this day” (Genesis 26:33).
“He called it Shiva” – corresponding to the book of Numbers,24The book of Numbers is divided into three books, which is why there are seven books. which completes the seven [shiva] books of the Torah. But are they not five? Ben Kappara made Numbers into three books: From: “And He spoke” (Numbers 1:1) until: “It was when the Ark traveled” (Numbers 10:35) – a book in and of itself; from “it was when the Ark traveled” and the verse after it – a book in and of itself; and from the end of that passage until the end of the book – a book in and of itself.
“He moved from there and dug another well and they did not quarrel over it. He called its name Reḥovot and he said: As now the Lord has expanded [hirḥiv] for us, and we will be fruitful in the land” (Genesis 26:22).
“He called its name Reḥovot” – corresponding to the book of Deuteronomy, due to, “when the Lord your God will expand [yarḥiv]” (Deuteronomy 12:20) – “as now the Lord has expanded [hirḥiv] for us and we shall be fruitful in the land.”
וַאֲבִימֶלֶךְ הָלַךְ אֵלָיו מִגְּרָר (בראשית כו, כו), מְגֹרָר, מְלַמֵּד שֶׁנִּכְנְסוּ לִסְטִים לְתוֹךְ בֵּיתוֹ וְהָיוּ מְקַרְקְרִים בּוֹ כָּל הַלָּיְלָה. דָּבָר אַחֵר, מִגְּרָר, מְגֹרָר, מְלַמֵּד שֶׁעָלוּ בוֹ צְמָחִים, כְּמָה דְאַתְּ אָמַר (איוב ב, ח): לְהִתְגָּרֵד בּוֹ. (בראשית כו, כו): וַאֲחֻזַּת מֵרֵעֵהוּ, רַבִּי יְהוּדָה אָמַר אֲחֻזַּת מֵרֵעֵהוּ הָיָה שְׁמוֹ. רַבִּי נְחֶמְיָה אָמַר סִיעַת מְרַחֲמוֹהִי. (בראשית כו, כו): וּפִיכֹל שַׂר צְבָאוֹ, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר פִּיכֹל שְׁמוֹ. רַבִּי נְחֶמְיָה אָמַר פֶּה שֶׁכָּל צִבְאוֹתָיו נוֹשְׁקִים לוֹ עַל פִּיו.
“Avimelekh went to him from Gerar, and a group of his associates, and Fikhol the captain of his guard” (Genesis 26:26).
“Avimelekh went to him from Gerar [miGerar]” – megorar, it teaches that robbers entered into his house and were vandalizing it throughout the night.25He came as a homeless stranger [ger]. Alternatively, miGerar” – megorar, it teaches that boils developed on him, just as it says: “To scratch [lehitgared] with it” (Job 2:8).
“And a group of his associates [vaaḥuzat mere’ehu]” – Rabbi Yehuda said: His name was aḥuzat mere’ehu. Rabbi Neḥemya said: A group of his friends.
“And Fikhol the captain of his guard” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: Pikhol26Fikhol and Pikhol are the same word. The difference in the first letter is connected to the rules of punctuation in Hebrew. was his name. Rabbi Neḥemya said: The mouth that all his armies take action at his word [al piv].
וַיֹּאמְרוּ רָאוֹ רָאִינוּ (בראשית כו, כח), רָאִינוּ מַעֲשֶׂיךָ וּמַעֲשֵׂה אֲבוֹתֶיךָ, (בראשית כו, כח): וַנֹּאמֶר תְּהִי נָא אָלָה אִם תַּעֲשֵׂה עִמָּנוּ וגו', רַק מִעוּט שֶׁלֹא עָשׂוּ עִמּוֹ טוֹבָה שְׁלֵמָה. בִּימֵי רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה גָּזְרָה מַלְכוּת הָרְשָׁעָה שֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ, הוֹשִׁיבוּ פַּפּוּס וְלוּלְיָאנוּס טְרַפִּיזִין מֵעַכּוֹ עַד אַנְטוֹכְיָא וְהָיוּ מְסַפְּקִין לְעוֹלֵי גוֹלָה כֶּסֶף וְזָהָב וְכָל צָרְכָּם. אֲזַלִּין אִלֵּין כּוּתָאֵי וְאָמְרִין [עי' (עזרא ד, יב יג)]: יְדִיעַ לֶהֱוֵי לְמַלְכָּא דְּהָדֵין קַרְתָּא מָרָדְתָּא תִּתְבְּנֵא וְשׁוּרַיָּא יִשְׁתַּכְלְלוּן מִנְדָה בְלוֹ וַהֲלָךְ לָא יִתְּנוּן. מִנְדָה, זוֹ מִדַּת הָאָרֶץ. בְּלוֹ, זוֹ פְּרוֹבָגִירוֹן. וַהֲלָךְ, אַנְגְּרוֹטִינָה. וַאֲמַר לְהוֹן מַה נַּעֲבֵיד וּגְזָרִית, אָמְרִין לֵיהּ שְׁלַח וַאֲמַר לְהוֹן אוֹ יְשַׁנּוּן יָתֵיהּ מֵאַתְרֵיהּ, אוֹ יוֹסְפוּן עֲלֵיהּ חֲמֵשׁ אַמִּין, אוֹ יִבְצְרוּן מִנֵּיהּ חֲמֵשׁ אַמִּין, מִן גַּרְמֵיהוֹן אִינוּן חָזְרִין בְּהוֹן. וַהֲוָן קְהָלַיָּא מְצַתִין בַּהֲדָא בִּקְעֲתָא דְּבֵית רִמּוֹן, כֵּיוָן דַּאֲתוֹן כְּתִיבָא שְׁרוֹן בָּכְיִין. בָּעֲיִין לְמִמְרַד עַל מַלְכוּתָא, אָמְרִין יֵעוֹל חַד בַּר נַשׁ חַכִּימָא וִישַׁדֵּךְ צִבּוּרָא, אָמְרִין יֵעוֹל רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָא דְּהוּא אַסְכּוֹלוֹסְטַקְיָא דְאוֹרָיְיתָא. עָאל וְדָרַשׁ אֲרִי טָרַף טֶרֶף וְעָמַד עֶצֶם בִּגְרוֹנוֹ, אֲמַר כָּל דַּאֲתֵי מַפֵּיק לֵיהּ אֲנָא יְהֵיב לֵיהּ אַגְרֵיהּ, אֲתָא הָדֵין קוֹרֵא מִצְרָאָה דְּמַקּוֹרֵיהּ אָרִיךְ, יְהֵיב מַקּוֹרֵיהּ וְאַפְקֵיהּ, אֲמַר לֵיהּ הַב לִי אַגְרִי, אֲמַר לֵיהּ זִיל תְּהֵא מְלַגְלֵג וְאוֹמֵר דְּעַיְלַת לְפוּמָא דְאַרְיֵה בִּשְׁלָם וּנְפָקַת בִּשְׁלָם, כָּךְ דַּיֵּינוּ שֶׁנִּכְנַסְנוּ לְאֻמָּה זוֹ בְּשָׁלוֹם וְיָצָאנוּ בְּשָׁלוֹם. (בראשית כו, לב): וַיָּבֹאוּ עַבְדֵי יִצְחָק, אֵין אָנוּ יוֹדְעִים אִם מָצְאוּ אִם לֹא מָצָאוּ, מִן מַה דִּכְתִיב (בראשית כו, יט): וַיִּמְצְאוּ שָׁם בְּאֵר מַיִם חַיִּים, הֱוֵי שֶׁמָּצְאוּ מַיִם חַיִּים.
“They said: We saw that the Lord was with you, and we said: Let there now be an oath between us, between us and you, and we will establish a covenant with you” (Genesis 26:28).
“If you will do us no harm, just as we have not touched you, and just as we have done only [rak] good with you, and we sent you in peace; you are now the blessed of the Lord” (Genesis 26:29).
“They said: We saw” – we have seen your actions and the actions of your fathers.
“Let there now be an oath…if you will do us [no harm…and just as we have done only [rak] good with you]” – rak is restrictive, as they did not perform absolute good with him.
In the days of Rabbi Yehoshua ben Ḥananya, the evil empire27The evil empire is the Roman Empire. decreed that the Temple should be constructed. Papus and Lulyanus set tables from Akko to Antioch, and they provided those ascending from the exile with silver and gold, and all their needs. The Samaritans went and said: “Let it be known to the king…that [if] this rebellious city is built, and its walls finished, they will not pay minda, belo, or halakh” (Ezra 4:12–13) – minda is property tax, belo is poll tax, and halakh is head tax. He said to them: ‘What can I do, I issued a decree.’ They said to him: ‘Send and say to them: Either move it from its place, or add five cubits to it, or subtract five cubits from it, and they will relent on their own.’ The assembly of Israel were gathered together in the Beit Rimon valley. When those missives arrived, they began weeping. They wanted to rebel against the empire. They said: ‘Let one Sage enter and calm the assembly.’ They said: ‘Let Rabbi Yehoshua ben Ḥananya, who is the greatest Torah scholar, enter.’ He entered and expounded: ‘A lion mauled prey and a bone was stuck in its throat. He [the lion] said: Anyone who extracts it, I will give him a reward. An Egyptian heron with a long beak inserted its beak and extracted it. It said to it [the lion]: Give me my reward. It [the lion] said to it: Go, boast, and say that you entered the mouth of a lion in peace and emerged in peace. So, it is sufficient that we entered into dealings with this nation in peace, and emerged in peace.’
“It was on that day that Isaac's servants came and told him regarding the well that they had dug, and said to him: We have found water” (Genesis 26:32).
“Isaac's servants came” – we do not know whether they found or did not find.28We do not know whether they found a new source of water. From what is written: “They found there a well of fresh water” (Genesis 26:19) – that is, they found fresh water.