Four Days of Judgement
One of the key events in Yitzchak’s life, as described in our Parsha, is his involvement in digging wells. The Torah does not simply mention this incident in passing but provides detailed accounts of each well and the challenges associated with them:
וַיַּחְפְּרוּ עַבְדֵי יִצְחָק בַּנָּחַל וַיִּמְצְאוּ שָׁם בְּאֵר מַיִם חַיִּים. וַיָּרִיבוּ רֹעֵי גְרָר עִם רֹעֵי יִצְחָק לֵאמֹר לָנוּ הַמָּיִם וַיִּקְרָא שֵׁם הַבְּאֵר עֵשֶׂק כִּי הִתְעַשְּׂקוּ עִמּוֹ. וַיַּחְפְּרוּ בְּאֵר אַחֶרֶת וַיָּרִיבוּ גַּם עָלֶיהָ וַיִּקְרָא שְׁמָהּ שִׂטְנָה. וַיַּעְתֵּק מִשָּׁם וַיַּחְפֹּר בְּאֵר אַחֶרֶת וְלֹא רָבוּ עָלֶיהָ וַיִּקְרָא שְׁמָהּ רְחֹבוֹת וַיֹּאמֶר כִּי עַתָּה הִרְחִיב ה' לָנוּ וּפָרִינוּ בָאָרֶץ.
And Yitzchak’s servants dug in the valley, and they found there a well of living waters. And the shepherds of Gerar quarreled with Yitzchak’s shepherds, saying, “The water is ours”; so he named the well Esek, because they had contended with him. And they dug another well, and they quarreled about it also; so he named it Sitnah. And he moved away from there, and he dug another well, and they did not quarrel over it; so he named it Rechovot, and he said: For now Hashem has made room for us, and we will be fruitful in the land.
This passage describes three separate wells that Yitzchak dug:
- Esek – where there was a quarrel over ownership of the water.
- Sitnah – where another dispute arose.
- Rechovot – where Yitzchak was finally left in peace and declared that Hashem had granted him space to flourish.
The Ramban teaches that (following the principle “the actions of the fathers serve as a sign for their descendants”) these wells correspond to the three Batei Mikdash (Holy Temples):
“The well of living waters alludes to the Heavenly home that Yitzchak’s descendants will make:
- He called the first well Esek (Contention), which is an allusion to the First Beit Hamikdash, concerning which the nations contended with us and instigated quarrels and wars with us until they destroyed it.
- The second well he called Sitnah (Enmity). This alludes to the Second Beit Hamikdash; during its entire existence they were a source of enmity unto us until they destroyed it and drove us from it into bitter exile.
- The third well he called Rechovot (Spacious). This is a reference to the Future Beit Hamikdash, which will be speedily built in our days, and it will be done without quarrel and feud, and Hashem will enlarge our borders.”
[This idea, first presented by the Ramban, was expounded upon later commentaries who added many details and layers. We will focus here on the numerical explanation:
The Maasei Rokeach explains:
- The name Esek (עשק) has the same Gematria (470) as “Mikdash Hashem” (מקדש י-ה-ו-ה), referring to the First Beit HaMikdash, where Hashem’s presence was revealed (unlike the Second Beit Hamikdash where it was more concealed.)
- The name Sitnah (שטנה) has the same Gematria as “HaSheini” (השני), meaning “the second”, indicating the Second Beit HaMikdash.]
However, there is a fourth well mentioned several verses later in the Parsha:
וַיְהִי בַּיּוֹם הַהוּא וַיָּבֹאוּ עַבְדֵי יִצְחָק וַיַּגִּדוּ לוֹ עַל אֹדוֹת הַבְּאֵר אֲשֶׁר חָפָרוּ וַיֹּאמְרוּ לוֹ מָצָאנוּ מָיִם. וַיִּקְרָא אֹתָהּ שִׁבְעָה.
And it came to pass on that day, that Yitzchak’s servants came and told him about the well that they had dug, and they said to him, “We have found water.” And he named it Shivah (literally: seven).
Likkutei Levi Yitzchak reveals a profound connection between these four wells and the four major judgment days of the Jewish calendar: the days when Hashem determines the fate of the coming year. Here is a condensed version of his words:
Yitzchak Avinu embodies the divine attribute of Gevurah (severity and judgment). The Torah even refers to Hashem as “Pachad Yitzchak” (the Fear of Yitzchak), highlighting his association with awe and strict justice. Unlike Avraham, who represents Chesed (kindness) — giving freely without judgment — Yitzchak represents the divine attribute that brings about accountability and awe before Hashem.
Thus, the four wells Yitzchak dug correspond to the four judgment days as follows:
The first two wells — Esek and Sitnah — refer to the two days of Rosh Hashanah. On Rosh Hashanah, the judgement process begins, when the Satan prosecutes the Jewish people, and we must fight to merit a favorable decree. This is alluded to by the two wells, “they had contended with him” and “they quarreled about it also”.
The third well, Rechovot (Spaciousness), symbolizes Yom Kippur, when Hashem grants forgiveness and silences the accuser. The Torah emphasizes that at this well, “they did not quarrel over it,” just as on Yom Kippur, the Satan is silenced, and the Jewish people achieve complete atonement.
[The Gemara states that Satan (שׂטן) has a numerical value of 364, corresponding to the 364 days of the year when he has power. However, on the 365th day — Yom Kippur — he has no authority to prosecute.]
The fourth well, Shivah (Seven), corresponds to Hoshana Rabbah, the seventh day of Sukkot. This day, though part of the joyous festival of Sukkot, is also a final day of judgment.
On one hand, it is a weekday-like festival day, where some labor is permitted, and there are no Shofar blasts or fasting. On the other hand, it is known as the final sealing of judgment, which is why special prayers are recited.
This unexpected day of judgment is hinted at in the verse: “We have found water!” Just as Yitzchak’s servants were surprised to discover another well, so too, after the intense days of Rosh Hashanah and Yom Kippur, we encounter another day of divine judgment when our fate is finally sealed.
Now, we can understand the name of this well — Shivah (Seven) — as an allusion to Hoshana Rabbah, which falls on the seventh day of Sukkot.
