How Antisemitism Develops: Lessons from Yitzchak in Gerar
הרב שי טחןב כסליו, תשפז12/11/2026We are witnessing a tsunami of antisemitism in recent times. Once again, we see history repeating itself, as hatred toward the Jewish people resurfaces in familiar patterns
תגיות:אנטישמיותמעשה אבותיצחק אבינו
We are witnessing a tsunami of antisemitism in recent times. Once again, we see history repeating itself, as hatred toward the Jewish people resurfaces in familiar patterns. Today, we would like to go back to where it all began, to the story of Yitzchak in Gerar, and examine the stages through which antisemitism develops. Parashat Toldot presents, in just a few pesukim, a striking pattern: antisemitism does not begin with hatred. It begins with admiration.
Stage 1: Admiration and Protection
When Yitzchak arrives in Gerar, the people take notice of Rivka. They recognize the distinction of this family, and even the king, Avimelech, extends his protection to them. He issues a decree: “Whoever touches this man or his wife shall surely be put to death” (Bereishit 26:11).
The Jew is welcome. The government guarantees his safety, and no one dares to harm him.
Stage 2: Success Brings Jealousy
Then Yitzchak prospers. He sows and reaps a hundredfold, and “the man became great, and grew greater and greater, until he was very great” (26:13). Immediately afterward, the Torah tells us: “Vayekanu oto Plishtim”—the Plishtim became jealous of him (26:14).
The very people who had welcomed him could no longer bear to see him succeed.
Stage 3: The Government Gives In, Under the Pretext of Security
The Plishtim begin by stopping up all the wells that Avraham's servants had dug. These wells were essential to the family's livelihood. In effect, they were shutting down the Jew's business.
Although the pesukim clearly state that the Plishtim acted out of jealousy, notice how Rashi explains the justification they gave for their actions (26:15): They claimed that the wells posed a danger because enemy armies might come and use them. In other words, they invoked national security as a pretext. No one openly declared that the wells were being closed because they belonged to a Jew. Instead, they presented a seemingly respectable justification.
And the king, who had once promised Yitzchak protection, no longer intervenes. He gives in to the will of his people.
Stage 4: Expulsion
Finally, Avimelech says openly: “Go away from us, for you have become much mightier than us” (26:16). Rashi explains: “You have made much money from us.” Your prosperity, in their eyes, has come at our expense.
The protector becomes the one who expels, and Yitzchak is forced to leave.
Stage 5: The Excuses Disappear
Yitzchak moves to the valley of Gerar and begins again. He reopens the wells and digs another one. This time, however, the shepherds of Gerar confront him and declare plainly: “The water is ours” (26:20).
There is no longer any talk of armies or national security. They fight with him over the second well as well. Yitzchak names the first Esek, meaning dispute, and the second Sitnah, meaning hostility.
The pretexts have fallen away. The hostility is now openly directed against Yitzchak and whatever he attempts to build.
Stage 6: The Jew Succeeds Despite Everything, and the King Returns
Yitzchak does not give up. He digs a third well, and this time no one quarrels over it. He names it Rechovot, declaring: “Now Hashem has made room for us.” He then goes up to Be'er Sheva, where Hashem appears to him and promises: “Do not fear, for I am with you” (26:24).
Then comes one of the most remarkable developments in the story. Avimelech arrives with Phichol, his general, and others from his court. The very king who had driven Yitzchak away now declares: “We have clearly seen that Hashem is with you. Let there be an oath between us” (26:28).
When Yitzchak continues to prosper despite their efforts to drive him away, the king returns, seeking an alliance with the very man he had expelled.
The Stages of Antisemitism in Our Time
To view these events through the lens of today’s reality, one cannot help but notice troubling parallels. After decades of Jewish prosperity in Europe following the Holocaust, it appears that parts of Europe have already reached Stage 4: the governments, having given in to growing public pressure, are now taking steps that seek to undermine Israel’s legitimacy and pressure the Jewish people to abandon their homeland. The difference is that this time, the attempt is not to expel Jews from their own countries, but to turn them against the State of Israel.
In America, we seem to be witnessing a progression toward Stage 3. Antisemitism is spreading through the media and into the streets, while political leaders who once stood firmly with the Jewish community appear to be changing their positions to appease their supporters. The result is an increasingly hostile climate in which anti-Jewish sentiment is becoming more visible and emboldened throughout the country.
Ma'aseh Avot Siman LaBanim
This is more than the story of Yitzchak. It is a pattern that has repeated itself throughout the history of the Jewish people in exile.
First, we are welcomed, and the rulers offer us protection. Then we prosper, and jealousy begins to take hold. Restrictions follow, and our livelihoods are threatened, always under some official pretext: national security, economic concerns, or the welfare of the country. Eventually comes open expulsion. At times, even the pretexts disappear, and Jewish businesses and institutions become targets simply because they are Jewish.
Yet the story does not end there. The Jewish people endure and continue to build. And sometimes, the very nations that once sought to push us away return, recognizing the blessing and strength that accompany us.
Ma'aseh Avot Siman LaBanim
The Ramban, in his commentary to Bereishit (12:6), introduces a profound principle that sheds light on the entire story: “Kol mah she'era la'Avot, siman labanim”—everything that happened to the Avot was a sign for their descendants.
The Ramban explains that the Torah sometimes elaborates on events that might otherwise appear incidental or even unnecessary, such as the journeys of the Avot, their digging of wells, and other seemingly minor details. These events were not recorded merely to recount what happened. They were intended to teach us about what would happen to their descendants. When something happened to one of the Avot, it served as a pattern and a sign of what was destined to occur to the Jewish people in future generations.
With this principle, the story of Yitzchak in Gerar takes on a much greater significance. His experiences were not simply personal struggles with the Plishtim. They foreshadowed the recurring experiences of the Jewish people throughout exile.
First, we are welcomed, and the rulers offer us protection. Then we prosper, and jealousy begins to take hold. Restrictions follow, and our livelihoods are threatened, always under some official pretext: national security, economic concerns, or the welfare of the country. Eventually comes open expulsion. At times, even the pretexts disappear, and Jewish businesses and institutions become targets simply because they are Jewish.
Yet the story does not end there. The Jewish people endure and continue to build. And sometimes, the very nations that once sought to push us away return, recognizing the blessing and strength that accompany us.
The Ramban's teaching gives us a deeper understanding of why the Torah devotes so much attention to Yitzchak's wells. These were not merely wells dug in the land of Gerar; they were a sign for generations to come.
Stage 1: Admiration and Protection
When Yitzchak arrives in Gerar, the people take notice of Rivka. They recognize the distinction of this family, and even the king, Avimelech, extends his protection to them. He issues a decree: “Whoever touches this man or his wife shall surely be put to death” (Bereishit 26:11).
The Jew is welcome. The government guarantees his safety, and no one dares to harm him.
Stage 2: Success Brings Jealousy
Then Yitzchak prospers. He sows and reaps a hundredfold, and “the man became great, and grew greater and greater, until he was very great” (26:13). Immediately afterward, the Torah tells us: “Vayekanu oto Plishtim”—the Plishtim became jealous of him (26:14).
The very people who had welcomed him could no longer bear to see him succeed.
Stage 3: The Government Gives In, Under the Pretext of Security
The Plishtim begin by stopping up all the wells that Avraham's servants had dug. These wells were essential to the family's livelihood. In effect, they were shutting down the Jew's business.
Although the pesukim clearly state that the Plishtim acted out of jealousy, notice how Rashi explains the justification they gave for their actions (26:15): They claimed that the wells posed a danger because enemy armies might come and use them. In other words, they invoked national security as a pretext. No one openly declared that the wells were being closed because they belonged to a Jew. Instead, they presented a seemingly respectable justification.
And the king, who had once promised Yitzchak protection, no longer intervenes. He gives in to the will of his people.
Stage 4: Expulsion
Finally, Avimelech says openly: “Go away from us, for you have become much mightier than us” (26:16). Rashi explains: “You have made much money from us.” Your prosperity, in their eyes, has come at our expense.
The protector becomes the one who expels, and Yitzchak is forced to leave.
Stage 5: The Excuses Disappear
Yitzchak moves to the valley of Gerar and begins again. He reopens the wells and digs another one. This time, however, the shepherds of Gerar confront him and declare plainly: “The water is ours” (26:20).
There is no longer any talk of armies or national security. They fight with him over the second well as well. Yitzchak names the first Esek, meaning dispute, and the second Sitnah, meaning hostility.
The pretexts have fallen away. The hostility is now openly directed against Yitzchak and whatever he attempts to build.
Stage 6: The Jew Succeeds Despite Everything, and the King Returns
Yitzchak does not give up. He digs a third well, and this time no one quarrels over it. He names it Rechovot, declaring: “Now Hashem has made room for us.” He then goes up to Be'er Sheva, where Hashem appears to him and promises: “Do not fear, for I am with you” (26:24).
Then comes one of the most remarkable developments in the story. Avimelech arrives with Phichol, his general, and others from his court. The very king who had driven Yitzchak away now declares: “We have clearly seen that Hashem is with you. Let there be an oath between us” (26:28).
When Yitzchak continues to prosper despite their efforts to drive him away, the king returns, seeking an alliance with the very man he had expelled.
The Stages of Antisemitism in Our Time
To view these events through the lens of today’s reality, one cannot help but notice troubling parallels. After decades of Jewish prosperity in Europe following the Holocaust, it appears that parts of Europe have already reached Stage 4: the governments, having given in to growing public pressure, are now taking steps that seek to undermine Israel’s legitimacy and pressure the Jewish people to abandon their homeland. The difference is that this time, the attempt is not to expel Jews from their own countries, but to turn them against the State of Israel.
In America, we seem to be witnessing a progression toward Stage 3. Antisemitism is spreading through the media and into the streets, while political leaders who once stood firmly with the Jewish community appear to be changing their positions to appease their supporters. The result is an increasingly hostile climate in which anti-Jewish sentiment is becoming more visible and emboldened throughout the country.
Ma'aseh Avot Siman LaBanim
This is more than the story of Yitzchak. It is a pattern that has repeated itself throughout the history of the Jewish people in exile.
First, we are welcomed, and the rulers offer us protection. Then we prosper, and jealousy begins to take hold. Restrictions follow, and our livelihoods are threatened, always under some official pretext: national security, economic concerns, or the welfare of the country. Eventually comes open expulsion. At times, even the pretexts disappear, and Jewish businesses and institutions become targets simply because they are Jewish.
Yet the story does not end there. The Jewish people endure and continue to build. And sometimes, the very nations that once sought to push us away return, recognizing the blessing and strength that accompany us.
Ma'aseh Avot Siman LaBanim
The Ramban, in his commentary to Bereishit (12:6), introduces a profound principle that sheds light on the entire story: “Kol mah she'era la'Avot, siman labanim”—everything that happened to the Avot was a sign for their descendants.
The Ramban explains that the Torah sometimes elaborates on events that might otherwise appear incidental or even unnecessary, such as the journeys of the Avot, their digging of wells, and other seemingly minor details. These events were not recorded merely to recount what happened. They were intended to teach us about what would happen to their descendants. When something happened to one of the Avot, it served as a pattern and a sign of what was destined to occur to the Jewish people in future generations.
With this principle, the story of Yitzchak in Gerar takes on a much greater significance. His experiences were not simply personal struggles with the Plishtim. They foreshadowed the recurring experiences of the Jewish people throughout exile.
First, we are welcomed, and the rulers offer us protection. Then we prosper, and jealousy begins to take hold. Restrictions follow, and our livelihoods are threatened, always under some official pretext: national security, economic concerns, or the welfare of the country. Eventually comes open expulsion. At times, even the pretexts disappear, and Jewish businesses and institutions become targets simply because they are Jewish.
Yet the story does not end there. The Jewish people endure and continue to build. And sometimes, the very nations that once sought to push us away return, recognizing the blessing and strength that accompany us.
The Ramban's teaching gives us a deeper understanding of why the Torah devotes so much attention to Yitzchak's wells. These were not merely wells dug in the land of Gerar; they were a sign for generations to come.
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