And he called the name of the well "Esek". (Gen. 26:20)
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. However, there is a hidden matter involved here, since Scripture's purpose is to make known a future matter: the term "A well of living waters" alludes to the House of G-d which the children of Isaac will build.
The Future Temple…will be achieved without quarrel or feud, and G-d will enlarge our borders….
He called the first well "Esek" [Hebrew for "contention"], which is an allusion to the First Temple, concerning which the nations contended with us and instigated quarrels and wars with us until they destroyed it.
The second well he called "Sitna" [Hebrew for "enmity"], a name harsher than the first, alluding to the Second Temple, which has indeed been referred to by this very name, as in the verse "In the beginning of his reign, they wrote 'sitna' against the inhabitants of Judah and Jerusalem." (Ezra 4:6) In addition, 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" [related to the Hebrew word for "spacious"], a reference to the Future Temple, may it be speedily built in our days, which will be achieved without quarrel or feud, and G-d will enlarge our borders, as it says, "And if the Eternal thy G-d enlarge thy border, as He hath sworn, etc.," (Deut. 19:8) which refers to the future; and regarding the Third House of the Future it is written, "Broader and winding about, higher and higher." (Ezekiel 41:7)
[The concluding statement in the present narrative, concerning the naming of the third well:] "And we shall be fruitful in the land", signifies that all peoples will come to worship G-d "with one consent".
[Adapted from Rabbi Dr. Charles Chavel's annotated translation.]
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