Three Wells of the Patriarchs
בענין הבארות כ' מו"ז ז"ל כי בימי החול העבודה מבחי' עשק ושטנה ובש"ק נקרא רחובות נחלה בלי מצרים כו'.
Concerning the matter of the wells, my holy grandfather, of blessed memory, wrote that during the weekdays the service is from the aspect of “contention” and “enmity,” but on the Sabbath it is called “Reḥovot,” an inheritance without boundaries, and so forth.
He begins by citing his grandfather, the Ḥiddushei haRim, who taught that weekday spiritual labor involves struggle and opposition, while the Sabbath reveals expansiveness and peace, symbolized by the well named Reḥovot.
וי"ל עוד כי הג' בארות הם בחי' הג' אבות לכן בראשונה ושני' יש תערובות כמ"ש לנו המים כמו שיצא מאברהם ישמעאל. וכן בשטנה עשו מקטרג. ורחובות הוא מדתו של יעקב אע"ה נחלה בלי מצרים.
It may further be said that the three wells correspond to the three Patriarchs. Therefore, in the first and second there is mixture, as it is said, “the water was ours,” just as from Abraham came forth Ishmael. Likewise, in “Sitnah” Esau contends. But “Reḥovot” is the quality of Jacob, peace be upon him—an inheritance without boundaries.
The three wells dug by Isaac represent the spiritual paths of Abraham, Isaac, and Jacob. The first two contain admixture—forces of impurity or opposition—while the third, Jacob’s attribute, is pure and unconfined, symbolizing perfected harmony.
והענין כי באמת צריכין לתקן בכל אופנים עד שזוכין אל השלימות.
The matter is that indeed one must repair and refine through all modes until attaining wholeness.
Spiritual perfection requires labor through every stage and aspect of service; only through successive refinement does one reach completeness.
ועיקר הבאר היא התורה אבל יש דרכים הרבה איך למצוא התורה.
The essence of the well is the Torah, yet there are many ways to discover the Torah.
The well symbolizes the Torah itself, the source of living waters, but each soul must find its own path to draw from it.
ונק' תורת חסד. ואש דת. ותורת אמת.
It is called “Torah of kindness,” and “fiery law,” and “Torah of truth.”
These titles express different facets of Torah: lovingkindness, awe and fiery intensity, and enduring truth.
שע"י התשוקה ואהבה יכולין למצוא הבאר. וכמו כן ע"י יראה כו'.
Through longing and love one can find the well; likewise through awe, and so forth.
Both love and reverence are paths to uncover the Torah’s depths—each emotion opens a different gate to divine wisdom.
ואיתא בזוה"ק שעתה ע"י מצות ציצית ותפילין בכל יום יכולין לחפור אלה הבארות.
And it is stated in the Zohar that now, through the commandments of ẓiẓit and tefillin each day, one can dig these wells.
Daily mitzvot serve as spiritual tools for uncovering the same divine wells—sources of holiness within the soul.
ויתכן שגם אלו הם בחי' הג' אבות.
It is possible that these too correspond to the three Patriarchs.
The garments of holiness—ẓiẓit and tefillin—reflect the distinct spiritual qualities of Abraham, Isaac, and Jacob.
כי הטלית הוא להתעטף בחסד ה' כמ"ש מה יקר חסדך והוא מדתו של אאע"ה לך לך שנמשך אחר השי"ת.
For the tallit is to wrap oneself in the kindness of the Eternal, as it is said, “How precious is Your kindness,” and this is the attribute of our father Abraham, peace be upon him, who followed after the Blessed One.
The tallit embodies Abraham’s quality of lovingkindness, enveloping the worshipper in divine mercy and devotion.
ותפילין של יד בשמאל הוא מדת יצחק.
The tefillin of the arm, on the left side, is the attribute of Isaac.
The left side signifies restraint and awe, the inner strength of Isaac’s service.
ושל ראש הוא מדריגת יעקב שם ה' נקרא עליך ויראו ממך.
And the tefillin of the head is the level of Jacob—“the Name of the Eternal is called upon you, and they shall fear you.”
The head-tefillin represents Jacob’s harmony and divine illumination, manifesting God’s presence upon the person.
לכן כתיב ולא רבו עלי'.
Therefore it is written, “and they did not contend over it.”
In Jacob’s well, symbolizing perfected Torah, there is no strife—only peace and expansiveness.
והיא התורה ממש כמ"ש למען תהי' תורת ה' בפיך:
And this is truly the Torah itself, as it is said, “that the Torah of the Eternal may be in your mouth.”
The culmination of these symbols is the living Torah within the person, expressed through word and deed.
Summary: The Sefat Emet teaches that the wells dug by Isaac mirror the spiritual paths of the Patriarchs and the inner work of the soul. Through love, awe, and daily mitzvot such as ẓiẓit and tefillin, one uncovers the well of Torah—first amid struggle, then in peace—until reaching the boundless inheritance of Jacob, the Torah of truth.