BESIDE THE FIRST FAMINE THAT WAS IN THE DAYS OF ABRAHAM. Perhaps¹⁰³ there was no famine in the world until the days of Abraham. This is why Scripture counts from it, for otherwise, what need is there to mention it? In my opinion the correct reason why Scripture mentions it is to tell us that people remembered the first famine, mentioning that on account of it Abraham went down to Egypt and there G-d did him great honor. It was for this reason that Isaac wanted to go in his father’s footsteps by descending into Egypt until it was said to him, Go not down into Egypt.¹⁰⁴ The reason for the prohibition has been stated by our Rabbis: “You [Isaac] are a perfect burnt-offering and residence outside of the Land of Israel does not befit you.”¹⁰⁵ In my opinion, there is also included in this subject a reference to the future. Abraham’s exile into Egypt on account of the famine is an allusion to the exile of his children there.¹⁰⁶ His going to Abimelech¹⁰⁷ however was not an exile for he resided there of his own volition. But Isaac’s going [to the land of Abimelech, as recorded here in this verse, And Isaac went unto Abimelech] on account of the famine, does allude to an exile since he left his place against his will and went to another land. Now Isaac’s exile was from his own place to the land of the Philistines, which was the land in which his father had resided. This alludes to the Babylonian Exile, which took place in the land in which their ancestors had resided, namely, Ur of the Chaldees.¹⁰⁸ (11:28), states his opinion at length that Abraham’s birthplace was not Ur of the Chaldees, it is necessary to say that the author’s reference here is to the time when Terah, his father, took him there, and while being there his life was saved by a miracle. See Ramban there at the end of Verse 28. Know further that this Babylonian Exile mentioned is mirrored in the events which befell Isaac in that they did not take his wife¹⁰⁹ in the land of the Philistines. Rather, his lot there was only exile and fear. At the beginning Abimelech said, He that toucheth this man or his wife shall surely be put to death.¹¹⁰ Later he regretted it and said, Go from us.¹¹¹ Afterwards, he returned and made a covenant with Isaac¹¹² Similarly, in the Babylonian Exile, they were exiled there because of the burning heat of famine,¹¹³ and while there, they were neither subjugated, nor were they treated harshly. On the contrary, their leaders were princes in the government. Later on, they said, Whosoever there is among you of all His people — his G-d be with him — let him go up,¹¹⁴ even alerting the princes and governors beyond the River¹¹⁵ to help them. Later on, they ceased work [on the House of G-d in Jerusalem] , and it ceased “for a season and a time.”¹¹⁶ Later, they again changed their policy and gave permission for the construction of the House of G-d, saying, That they may offer sacrifices of sweet savor unto the G-d of heaven, and pray for the life of the king and his sons.¹¹⁷

footnotes: ¹⁰³ “Perhaps.” Since in Bereshith Rabbah 25:3, it is stated that there were ten famines in the world, the first one having been in the days of Adam, Ramban writes, “Perhaps,” meaning that a famine of such magnitude had never occurred before the days of Abraham, and this explains why Scripture uses it as a reference point. ¹⁰⁴ Verse 2 here. ¹⁰⁵ Quoted by Rashi in this form. The source is in Bereshith Rabbah. ¹⁰⁶ See Ramban above, 12:10, for complete exposition of this subject. ¹⁰⁷ Chapter 20. ¹⁰⁸ In view of the fact that Ramban, at the end of Seder Noach ¹⁰⁹ As they did to Abraham in Egypt. (12:15). ¹¹⁰ Further, Verse 11. ¹¹¹ Verse 16 here. ¹¹² Verses 25-31 here. ¹¹³ Lamentations 5:10. ¹¹⁴ Ezra 1:3. ¹¹⁵ Euphrates. The term “beyond the River” here applies to the region beyond the River westward from the standpoint of those in Babylonia or Persia. ¹¹⁶ See Ezra 4:24 and Daniel 7:12. ¹¹⁷ Ezra 6:10.

TO ABIMELECH, KING OF THE PHILISTINES. It is not known whether this is the same Abimelech who lived in the days of Abraham¹⁰⁷ or whether every Philistine king was so called, for in the time of David he was also called Abimelech.¹¹⁸ Onkelos, however, is of the opinion that the Abimelech with whom Isaac dealt was a son [of the one mentioned in the account of Abraham].¹¹⁹, which Onkelos translates as follows: “Let there be now an oath which was between our fathers between us and thee.” Thus Onkelos states that the present Abimelech was a son of the one who lived in the days of Isaac’s father. The reason that Isaac went to Abimelech was that he intended to go down to Egypt, so he went to Abimelech, his father’s confederate, in the hope that perhaps he would deal kindly with him in the days of the famine, thus making it unnecessary for him to go down to Egypt. Now Abimelech, on account of his covenant with Abraham, did not harm him or his family at all. However, the men of the place¹²⁰ asked Isaac, in mere quest, concerning his wife, and he said, She is my sister.¹²⁰ Even so, neither the king nor any of his men touched her for they remembered the affair of Abraham.¹⁰⁷ Hence Abimelech said, One of the people might lightly have lain,¹²¹ meaning to say, “I Abimelech did not touch her, and I was careful concerning her, but one of the men of the land might easily have stumbled, and then you would have made us incur guilt, as we sinned in the matter of your father.”

footnotes: ¹⁰⁷ Chapter 20. ¹¹⁸ Psalms 34:1. ¹¹⁹ Ramban refers to Onkelos’ translation of Verse 28, Let there be now an oath between us, and thee ¹²⁰ Verse 7 here. ¹²⁰ Verse 7 here. ¹⁰⁷ Chapter 20. ¹²¹ Verse 10 here.

DWELL IN THE LAND WHICH I SHALL TELL THEE OF. It is incomprehensible that G-d should tell Isaac at one time, Dwell in the land which I shall tell thee of, [and in the following verse continue], Sojourn in this land,¹²² [and in both cases be referring to the same land]. Instead, its explanation is as follows: “Go not down into Egypt, and dwell all your days in the land which I shall tell you from time to time. At the bidding of G-d you should move, and at the bidding of G-d you should encamp,¹²³ and right now, sojourn in this land, the land of the Philistines, for unto thee and unto thy seed I will give it, even as it is written, Counted to the Canaanites are the five lords of the Philistines.”¹²⁴ It is possible that [the event referred to in the beginning of the verse], And the Lord appeared unto him, and said … dwell in the land which I shall tell thee of, happened earlier so that before Isaac left his place it was said to him, “Go not down into Egypt; dwell in the land which I shall tell thee of when you will be there. Now dwell in this land, the land of Canaan, which will comprise many peoples and many lands, for I now command that you should not leave it forever for all these lands will I give to thy seed.” Following this command, Isaac journeyed from his place because of the famine to go into all the lands of Canaan, to dwell in the land which He would tell him. And when he came to Gerar, He said to him, “Dwell here.” It was not necessary however for Scripture to detail this for it is known that Isaac would not transgress the command of G-d.¹²⁵, he left his place and went searching within the land of Canaan for a new home. When he finally reached Gerar he was told, Sojourn in this land. Thus Ramban explains that there was a lapse of [[illegible]] Verses 2 and 3. The original difficulty which Ramban mentions at the beginning of his comments on this verse is thus removed. A similar case of interpretation appears in the verse, Upon one of the mountains which I will tell thee of,¹²⁶ as I mentioned there.

footnotes: ¹²² Verse 3 here. ¹²³ See Numbers 9:18. ¹²⁴ Joshua 13:3. ¹²⁵ Therefore, when Scripture wrote that Isaac was given the charge, Dwell in the land which I shall tell thee of ¹²⁶ Above, 22:2.

AND I WILL FULFILL THE OATH WHICH I SWORE UNTO ABRAHAM THY FATHER. There is no need for the Holy One, blessed be He, to assure Isaac that He will not violate the oath which He swore to his father, for He is not a man, that He should repent.¹²⁷ Abraham had no other seed upon whom a covenant had been established with G-d except Isaac. The oath, moreover, was not given on condition. In the case of Jacob,¹²⁸. it was necessary that he be given such assurance on account of his brother Esau. He was thus saying that in him [Jacob] and his seed will the covenant be fulfilled, not in Esau. [But in the case of Isaac, why was it necessary that he be given such a promise?] It would appear then that this expression, Vehakimothi eth hashevuah, is itself an oath.¹²⁹. This is now found in most English translations. It is for this reason that the Torah always says, *The land which I swore unto Abraham, unto Isaac, and unto Jacob;*¹³⁰ Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self.¹³¹ For we find no source for an oath having been given to Isaac except this verse. Now it was the desire of the Holy One, blessed be He, to swear to each one of the patriarchs to let it be known that each one was worthy of the covenant being made with him alone, and that the merit of each one stands before Him together with their seed. Even though the previous one suffices, it is an additional merit and honor to them.¹³² It is for this reason He said, Then will I remember My covenant with Jacob, and also My covenant with Isaac, and also My covenant with Abraham will I remember; and I will remember the land,¹³³ since all of them had the distinction of G-d having made a covenant with them. It is possible that He promised something additional to Isaac through this oath, namely, that He will fulfill in him himself, the oath He had sworn to Abraham his father, i.e., that he [Isaac] will be a blessing among the nations, even as He said to Abraham his father, And all the nations of the earth shall bless themselves with thy seed.¹³⁴ The explanation of the verse before us will thus be: “And I will fulfill in thee the oath which I swore unto Abraham thy father since you will be a blessing among the nations.” Similarly, He also says in the case of Jacob, And in thee and in thy seed shall all of the families of the earth be blessed.¹³⁵

footnotes: ¹²⁷ I Samuel 15:29. ¹²⁸ Further, 35:12. And [[illegible]] land which I gave to Abraham and Isaac, to thee will I give it ¹²⁹ It is thus to be translated, And I will ‘establish’ the oath ¹³⁰ Deuteronomy 34:4. ¹³¹ Exodus 32:13. ¹³² That is, their descendants. ¹³³ Leviticus 26:42. ¹³⁴ Above, 22:18. ¹³⁵ Further, 28:14.

AND HE KEPT MY CHARGE. Rashi comments: “As a reward that Abraham hearkened to My voice when I tested him. And he kept My charge — these are the precautionary decrees instituted by the Sages, which are intended to make us avoid the violation of Biblical laws, such as Second Degrees of forbidden marriages and certain prohibited acts on the Sabbath. My commandments — these are precepts which, had they not been written in the Torah, were requisite to have been written, such as robbery and murder. My statutes — these are matters against which the evil inclination and the heathen nations argue, such as the prohibitions against eating the swine and the wearing of garments woven of wool and linen, there being no apparent rationale for them except that they are decrees of the King imposed on His subjects. And My laws — the plural is intended to include, [besides the Written Law], the Oral Law as well as those rules given to Moses from Sinai.” [Thus far the words of Rashi.] Now if so, all this interpretation is posited on the opinion that Abraham fulfilled and observed the Torah before it was given on Sinai. This is indeed what the Sages of the Midrash said in connection with the verse, And Joseph gave them ‘agaloth’ (wagons),¹³⁶, 45:21. The word agaloth (wagons) may also mean “heifers,” thus suggesting that as a mark of identification to his father, Joseph gave his brothers a reference to the law of the Heifer (Deuteronomy 21:6) which he studied with his father just before he became separated from him. The Midrash referred to is in Bereshith Rabbah 95:2. thereby indicating to his father that when he left him they were studying the section dealing with Eglah Arufah.¹³⁷ Thus Joseph occupied himself with Torah just as his fathers did. Though the Torah had not yet been given, it is still written of Abraham, And he kept My charge, My commandments, My statutes, and My laws.¹³⁸ There the Sages also said¹³⁹ that Abraham observed the details of the Torah, which he taught to his children, etc.¹⁴⁰, etc. (Above, 18:19.) Bereshith Rabbah, ibid. The question presents itself: If it be the case [that the laws of the Torah were observed by our ancestors before the Torah was given on Sinai], how did Jacob erect a pillar¹⁴¹ and marry two sisters in their lifetime,¹⁴² and, in the opinion of our Rabbis, four sisters.¹⁴³ Also, Amram [Moses’ father] married his aunt,¹⁴⁴ and Moses our teacher erected twelve pillars.¹⁴⁵, 24:4. How then was it possible that they should be permissive in matters of Torah which Abraham their ancestor had prohibited on himself, and for which G-d appointed him reward, when he [Abraham] was wont to command his children and his household after him¹⁴⁶ to walk in His ways? In the case of Jacob the Sages taught that he observed the Sabbath and established borders for Sabbath distances.¹⁴⁷ In this matter of the Sabbath it is possible though that Jacob observed it because it is equal in importance to the entire Torah since it testifies to the act of Creation. Perhaps then we should say that My charge refers to the Second Degree of marriages which were forbidden to the Sons of Noah;¹⁴⁸, Note 222, and Seder Vayishlach, Note 148. My commandments applies to robbery and murder; My statutes refers to the laws against eating a limb torn off from a live animal, as well as breeding mixed kinds of cattle or grafting together different species of trees; and My laws refer to civil statutes and the prohibitions against idol worship. The Sons of Noah were commanded concerning all of these matters, and Abraham observed and fulfilled the Will of his Creator, observing even the details and the strictures of their commandments, even as the Sages mentioned: “The tractate of idolatry of our father Abraham contained four hundred chapters.”¹⁴⁹ They further expounded [on the verse referring to Isaac, which says], And he found in that year a hundredfold,¹⁵⁰ that he measured the produce for the purpose of tithing,¹⁵¹ since the patriarchs were the generous ones of the peoples,¹⁵² giving tithes to the poor or the priests of G-d, such as Shem and Eber and their disciples, just as it is said, And he was a priest of the most high G-d.¹⁵³ Now it appears to me from a study of the opinions of our Rabbis that Abraham our father learned the entire Torah by Ruach Hakodesh¹⁵⁴ and occupied himself with its study and the reason for its commandments and its secrets, and he observed it in its entirety as “one who is not commanded but nevertheless observes it.”¹⁵⁵) The reason for it, as explained in Tosafoth, is that he who is commanded to do a certain mitzvah (commandment) is under tension lest he might not properly fulfill it, while he who is not commanded therein has no responsibility in the matter and may leave it at his will. Consequently, his reward is less. Furthermore, his observance of the Torah applied only in the Land of Israel, whereas Jacob married two sisters only when outside the Land,¹⁵⁶ and similarly with Amram who married his aunt. For the Commandments are the ordinance of the G-d of the land,¹⁵⁷ even though we have been charged with personal duties in all places. Our Rabbis have already alluded to this secret, and I will yet call your attention to it with the help of G-d.¹⁵⁸ And the matter of the erection of the pillar [by Jacob and Moses referred to above] was a commandment that was innovated at a certain time, as the Sages expounded from the verse, “Neither shalt thou set up a pillar which the Eternal thy G-d hateth,¹⁵⁹ He hated it although it was pleasing to Him in the days of the ancestors.”¹⁶⁰, Sifre. The reason for the change being that the Canaanites afterward had made it an ordinance of idol worship. And with respect to Joseph concerning whom the Sages expounded that he observed the Sabbath even in Egypt,¹⁶¹ it was because it is equal in importance to all the commandments, constituting, as it does, a testimony to Creatio ex nihilo.¹⁶² (new), thus implying that G-d created a new world out of an absolute void. Therefore Joseph would do so in order to teach his children faith in the Creation of the world, to remove from their hearts the false doctrine of idolatry and the opinion of the Egyptians. This then is the intent [of the Sages when speaking of the patriarchs and their children observing the Torah]. In accordance with the literal meaning of Scripture, you may say that My charge means faith in the Deity, implying that Abraham believed in the unique Divine Name and kept vigilant guard over it in his heart, differing thereby with the worshippers of idols, and calling by the name of the Eternal to bring many to His worship. My commandments refers to all that G-d commanded Abraham: Go out of thy land,¹⁶³ the bringing of his son as a burnt-offering, and the expulsion of the maid-servant and her son.¹⁶⁴, 21:12. My statutes refers to walking in the paths of G-d by being gracious and merciful, doing righteousness and judgment,¹⁶⁵ and commanding his children and his household concerning them.¹⁶⁶ And My Laws refers to the circumcision of Abraham himself and his sons and his servants, as well as all Commandments of the Sons of Noah¹⁴⁸, Note 222, and Seder Vayishlach, Note 148. which constitute their Law.

footnotes: ¹³⁶ Ibid. ¹³⁷ See Deuteronomy 21:1-9. ¹³⁸ Thus far the Midrash in Bereshith Rabbah, 95:2. ¹³⁹ Bereshith Rabbah, ibid. ¹⁴⁰ To his children, as it is said, For I know him that he will command his children and his household after him ¹⁴¹ Further, 28:18. This is forbidden in Deuteronomy 16:22. ¹⁴² Forbidden in Leviticus 18:18. ¹⁴³ According to Bereshith Rabbah 74:11, Bilhah and Zilpah were also daughters of Laban. Thus Jacob married four sisters: Leah, Rachel, Bilhah and Zilpah. ¹⁴⁴ Exodus 6:20. ¹⁴⁵ Ibid. ¹⁴⁶ Above, 18:19. ¹⁴⁷ Bereshith Rabbah 79:7. ¹⁴⁸ See Seder Bereshith ¹⁴⁹ Abodah Zarah 14b. ¹⁵⁰ Further, Verse 12. ¹⁵¹ Bereshith Rabbah 64:6. ¹⁵² Psalms 47:10. ¹⁵³ Above, 14:18. Reference is to Melchizedek, whom tradition identifies as Shem, the son of Noah. See Ramban, ibid. ¹⁵⁴ See Note 90. ¹⁵⁵ The concept of “one who is not commanded but observes” is found in the Talmud (Kiddushin 31 a). His reward is less than that of “one who is commanded and observes.” (Ibid. ¹⁵⁶ See Leviticus 18:25 where Ramban extends the explanation further by saying that the reason Rachel died as they entered the Land of Israel (35:16-19) was that she was the sister whom Jacob married last. ¹⁵⁷ II Kings 17:26. ¹⁵⁸ See Ramban on Leviticus 18:25. ¹⁵⁹ Deuteronomy 16:22. ¹⁶⁰ Ibid. ¹⁶¹ Bereshith Rabbah 92:4. ¹⁶² In Hebrew, chiddush ¹⁶³ Above, 12:1. ¹⁶⁴ Ibid. ¹⁶⁵ See Maimonides, “The Commandments,” Vol. I, pp. 11-12 Soncino edit. Positive Commandment 8. ¹⁶⁶ Above, 18:19. ¹⁴⁸ See Seder Bereshith

AND HE SAID: SHE IS MY SISTER. They did not ask concerning the children for he would say, “They are my children from another woman.”

AND HE HAD POSSESSIONS OF FLOCKS, AND POSSESSIONS OF HERDS, AND A GREAT HOUSEHOLD, meaning she-asses and camels, he-asses, and men-servants and handmaids. Now Scripture mentions these but not silver and gold, as it says concerning Abraham,¹⁶⁷, 13:2. because the wealth which he amassed in the land of the Philistines consisted of flocks and a great household.¹⁶⁸ And the Philistines were jealous of him in this matter. This is the meaning of that which Abimelech says to Isaac, For thou art become much mightier than we.¹⁶⁹ The king said to him, “I, too, who am the king do not have in my home such flocks and domestics as you, and it is a disgrace to us that your household is greater than that of the king.”

footnotes: ¹⁶⁷ Ibid. ¹⁶⁸ Since these possessions which Isaac accumulated in the land of the Philistines were visible to all, the Philistines became jealous of him. Ramban thus explains the beginning and end of this verse as cause and effect. ¹⁶⁹ Verse 16 here.

IN THE VALLEY OF GERAR, far away from the city. And [Isaac] digged again the wells of water, which they had digged in the days of Abraham his father, and which the Philistines had stopped up before Isaac left Gerar, he once again dug. Thus the words of Rashi. It would appear from Rashi’s words, then, that the wells mentioned here [in Verse 18] are the same as those mentioned [above in Verse 15]: For all the wells which his father’s servants had digged in the days of Abraham his father the Philistines had stopped them, and filled them with earth. But this is not so, for how would the Philistines give him permission when they had said, “These wells are a source of danger to us because of invaders.”¹⁷⁰ Rather, the wells [mentioned in Verse 18] are different ones in another location since the valley of Gerar is the name of a place, or perhaps the valley extended from Gerar to another land, and when the Philistines, namely, the lords of Gerar — the principality of the king — became jealous of Isaac, they stopped the wells which were his by inheritance from his father in the boundary of the city of Gerar. The king then sent him away from his throne-city, and he went to another city. Possibly, this new place was not part of his kingdom even though it was in the land of the Philistines. There were other wells there which Abraham had dug when he lived there for many days¹⁷¹ but which the Philistines stopped upon his death since Isaac did not dwell there. They did not do this out of hatred. But in the days of Abraham, [even after he had moved from there], they did not want to stop them out of respect to him, saying, “Perhaps he will return to dwell there.” This was why Isaac returned and dug them in the valley. But the herdsmen of the valley quarrelled with him saying, The water is ours,¹⁷² meaning, “The well is in the valley, and the waters ooze forth from that valley while those in the valley are diminished. Hence they are ours.” It is for this reason that Scripture mentions, And they found there a well of living water,¹⁷³ stating that it was a source gushing forth living water which did not come from the valley as those who quarrelled with Isaac had previously claimed.

footnotes: ¹⁷⁰ Quoted in Rashi, Verse 15 here. ¹⁷¹ Above, 21:34. ¹⁷² Verse 20 here. ¹⁷³ Verse 19 here.

AND HE CALLED THE NAME OF THE WELL ESEK. Scripture gives a lengthy account of the matter of the wells when in the literal interpretation of the story there would seem to be no benefit nor any great honor to Isaac in that he and his father did the identical thing.¹⁷⁴ However, there is a hidden matter involved here since Scripture’s purpose is to make known a future matter. A well of living water alludes to the House of G-d which the children of Isaac will build. This is why Scripture mentions a well of living waters, even as it says, A fountain of living waters, the Eternal.¹⁷⁵, which is the house of the Eternal. He called the first well Esek (Contention), which is an allusion to the First House,¹⁷⁶ 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),¹⁷⁷ a name harsher than the first. This alludes to the Second House,¹⁷⁸ which has indeed been referred to by this very name, *in the beginning of his reign, they wrote ‘sitnah’*¹⁷⁹ appears in connection with the Second Sanctuary. against the inhabitants of Judah and Jerusalem.¹⁸⁰ And during its entire existence they¹⁸¹ were a source of enmity unto us until they destroyed it and drove us from it into bitter exile. The third well he called Rechovoth (Spacious). This is a reference to the Future House, which will be speedily built in our days, and it will be done without quarrel and feud, and G-d will enlarge our borders, even as it says, And if the Eternal thy G-d enlarge thy border, as He hath sworn, etc.,¹⁸² which refers to the future. And concerning the Third House of the future it is written, Broader¹⁸³, from the same root as the name of the third well, Rechovoth. The connection between the third well and the Third Temple of the future, concerning which Ezekiel prophesied, is thus established. and winding about higher and higher.¹⁸⁴ [The concluding statement in the present narrative, concerning the naming of the third well], And we shall be fruitful in the land,¹⁸⁵ signifies that all peoples will come to worship G-d with one consent.¹⁸⁶

footnotes: ¹⁷⁴ Both Isaac and Abraham dug wells in the land of the Philistines. They did not quarrel with Abraham, but they did quarrel with Isaac. Thus, in the literal meaning of the story, there “is no great honor to Isaac.” ¹⁷⁵ Jeremiah 17:13. From the context of Ramban’s language it would appear that he interprets the verse as if it said, A fountain of living waters ¹⁷⁶ The First Sanctuary, which was built by Solomon and destroyed by the Babylonians. ¹⁷⁷ Verse 21 here. ¹⁷⁸ The Second Sanctuary, which was built by the Jews who returned from the Babylonian Captivity and which was destroyed by the Romans. ¹⁷⁹ Hatred, accusation. Thus the same word sitnah ¹⁸⁰ Ezra 4:6. ¹⁸¹ Our historic enemies during the period of the Second Temple, signified in the chapter here by the Philistines. ¹⁸² Deuteronomy 19:8. ¹⁸³ In Hebrew verachavah ¹⁸⁴ Ezekiel 41:7. ¹⁸⁵ Verse 22 here. ¹⁸⁶ Zephaniah 3:9.

FEAR NOT, FOR I AM WITH THEE. Since Abimelech drove him away because of the Philistines’ jealousy of him, and since the herdsmen of Gerar quarrelled with him, Isaac feared lest they gather against him and smite him and his family. Therefore the Holy One, blessed be He, assured him that he should not fear them, and He blessed him. Then He prompted them so that the king went to Isaac with greater honor than that which he did to his father since he came with Phichol, the chief of his host, and also brought with him many of his friends.

IF THOU WILT DO US HURT, AS WE HAVE NOT TOUCHED THEE. The king is saying: “If you will do us hurt [and we could do nothing against you], just as we have not touched you because thou art now the blessed of the Eternal and we do not have it in our power to harm you, the time will yet change on account of the violence you will do against us and you will need to return to our land. Then we will requite you accordingly.” The meaning of the phrase, We have not touched thee, is: “We did not persuade our hearts concerning your wife, causing her to be touched by one of them.” This is similar in expression to the verse, He that toucheth this man or his wife.¹⁸⁷ “We have done thee nothing but good, guarding whatever you had, by our commanding the people to beware of you. And we have sent thee away in peace for even when we were jealous of you we took nothing of all the wealth you amassed with us, and we sent you away in peace with all you had.” The reason for their being fearful of him could hardly have been the apprehension of the king of the Philistines lest Isaac come to war against him. Instead, it was because Abraham had promised them a covenant, “to him, to his son, and his son’s son,”¹⁸⁸ and now they thought, “Since we annulled our covenant with Isaac and sent him away from us, he too will annul his covenant with us, and his children will drive our children from the land.” This was why they made a new covenant with him, excusing themselves by telling him that they did not annul the first covenant, since they have done him nothing but good. And this is the meaning of their saying, *Let there now be an oath between us:*¹⁸⁹ “We will now come with you in oath to express a ban upon whoever will transgress the covenant.” This is similar in meaning to the verse, That thou shouldst enter into the covenant of the Lord thy G-d, and into His oath.¹⁹⁰ It is possible that Abraham was very great and mighty in power, having in his household three hundred men¹⁹¹ that drew sword, and also many confederates; and he also that is valiant, whose heart is as the heart of a lion,¹⁹² and he chased after four powerful kings and subdued them.¹⁹³ When they saw Abraham’s success which clearly was from G-d, the king of the Philistines was then fearful of him lest he conquer his kingdom, since this would be easier than the war against the four kings. Perhaps the king of the Philistines had also heard the matter of G-d having given the land to Abraham. Hence he made a covenant with him, making him swear that thou wilt not deal falsely with me, nor with my son, nor with my son’s son,¹⁸⁸ it being considered an act of falsehood if Abraham were to rebel against the king, and considering it possible that Abraham might live until his grandson will rule, [he also mentioned my sons’s son]. And as the fathers are, so are the sons. Isaac was as great as his father, and the king therefore feared lest Isaac war against him because he had driven him from his land.

footnotes: ¹⁸⁷ Verse 11 here. ¹⁸⁸ Above, 21:23. ¹⁸⁹ Verse 28 here. ¹⁹⁰ Deuteronomy 29:11. ¹⁹¹ Above, 14:14. ¹⁹² II Samuel 17:10. The verse refers to David, but Ramban uses it also in connection with Abraham, since as pointed out he was also mighty in battle. ¹⁹³ Above, 14:14-15. ¹⁸⁸ Above, 21:23.

AND ISAAC’s SERVANTS CAME AND TOLD HIM CONCERNING THE WELL WHICH THEY HAD DIGGED. This is the same well mentioned above in the verse, And there Isaac’s servants digged a well.¹⁹⁴ They had begun to dig it, and Abimelech came to him during that period, and on the day of the making of the covenant, when Abimelech and his retinue had left, Isaac’s servants brought him the tidings that they had found water. It appears feasible to me that this is the same well which Abraham dug, in connection with which he gave Abimelech seven lambs as a witness [to his ownership of the well].¹⁹⁵ The Philistines, however, stopped it together with the other wells, whereupon Isaac dug it again and called it by the same name which his father had called it. It is for this reason that the name of the city is Beer-sheba: on account of the well (be’er) which both the father and the son called by that name because there they swore both of them.¹⁹⁶, Verse 31. The verse there refers to Abraham and Abimelech. Ramban uses it here only as an expression to indicate that both Abraham and Isaac called the same well by the same name and both had occasion to swear over it. The name of the city “Beer-sheba” thus derives its historical significance from both the first patriarch and his son. This well of theirs alludes to the Tabernacle at Shiloh, which the Philistines stopped when the Ark of G-d was taken captive by them.¹⁹⁷ And they redug it, indicating that the Philistines indeed returned the Ark together with the honorary gift to G-d.¹⁹⁸, 6:11.

footnotes: ¹⁹⁴ Verse 25 here. ¹⁹⁵ Above, 21:30. ¹⁹⁶ Ibid. ¹⁹⁷ I Samuel 4:11. ¹⁹⁸ Ibid.