Parashat Vayera - Sixth Aliyah

Abimelech comes to Abraham with Phicol, the commander of his army, with a request: that Abraham swear to deal faithfully with him and his descendants, and show him the kindness he has shown Abraham. He explains why he seeks this closeness: he sees that God is with Abraham in everything he does. Abraham agrees to swear, but raises an unresolved matter: Abimelech’s servants have seized a well he dug. Abimelech replies that he has only just heard about it.

The two make a covenant. Abraham gives Abimelech sheep and cattle, setting seven ewe lambs apart from the flock. Accepting them from him will serve as testimony that he dug the well. The place is named Beersheba after the oath they swear there. After Abimelech and Phicol leave, Abraham plants an eshel in Beersheba and calls there upon the name of God, the everlasting God. Genesis 21:22-34

Agreeing to a covenant and speaking about what hurts

There is something surprising about the order of the conversation. Abraham has already agreed to swear, yet he does not pass over the seizure of his well. The request for good relations receives a positive answer, and alongside it he raises the wrong done to him.

Sforno explains why Abraham directs the rebuke at Abimelech even though his servants committed the robbery: as ruler, he bears responsibility for robbery taking place in his land with no one stopping it. He adds that Abraham also rebukes him for having such people in his household. Sforno on Genesis 21:25

We can see in this conversation a way to build trust: agreeing to a relationship and speaking openly within it about the injury. The seven ewe lambs give this clarification a tangible form. Abraham explains what accepting them is meant to attest: he is the one who dug the well. Alongside the oath concerning the future, there is also recognition of a deed done in the past.

From the well to the guests

After the covenant comes the planting of the eshel. Rashi cites a disagreement between Rav and Shmuel: one interprets it as an orchard whose fruit was intended for guests, and the other as an inn. In both readings, the eshel is connected with people coming to eat and stay. Rashi on Genesis 21:33

Rashi then brings the teaching that, after his guests had eaten and drunk, Abraham would invite them to bless the One to whom the food belonged: the Creator of the world. In this way he connects hospitality with calling upon God’s name. Rashi on Genesis 21:33

In this reading, Abraham insists that the well he dug be acknowledged, while teaching his guests to look beyond the person who gave them their meal. There is room for human labor and the rights that arise from it, and also for gratitude for what we have received and from which we give to others.