ויטע אשל בבאר שבע

1. The Compressed Timeline of Avraham’s Story

When examining the timeline of the Parshiyos in Sefer Bereshis, it’s striking how much time is covered in the first two Parshiyos—Bereshis—Genesis, and Noach—Noah. Nearly 2,000 years are spanned from creation to the Mabul—the Flood. The Torah covers ten generations from Adam to Noach, and then another ten generations to Avraham, all within just two Parshiyos.

However, when we reach Lech Lecha and Vayera, the narrative slows down dramatically. These two Parshiyos focus on a much shorter period—about 51 years in total—yet they are filled with many detailed stories about Avraham Avinu. As Rashi notes towards the end of Parshas Vayera, Avraham spent 25 years in Chevron and then 26 years among the Plishtim, making up this 51-year span. The Akedah occurs at the end of this period, with Yitzchak being 37 years old at that time.

2. The Planting of the Eshel in Be’er Sheva

It is only at the very end of Parshas Vayera, right before the story of the Akedah, that we read: Vayita Eshel B’Be’er Sheva—he planted an Eshel in Be’er Sheva. This is notable because throughout Avraham’s life, as mentioned earlier in Chumash and by Rashi—nefesh asher asu b’Charan—Avraham was already involved in teaching people about Hashem and fighting against idol worship.

The Torah and Midrashim describe how Avraham was constantly working with people to bring them closer to Hashem. Yet it is only after all these years—after having Yitzchak and living among the Plishtim—that we hear about him planting an Eshel. This raises a question: Why does the Torah highlight this act specifically now?

3. What Is an Eshel? Rashi’s Two Opinions

Rashi brings two opinions from Rav and Shmuel regarding what exactly this “Eshel” was. One opinion says it was a tree planted by Avraham to provide fruit for his guests—a source of hospitality. It’s worth noting that a fruit tree takes several years before it begins producing fruit, so this was a long-term investment in kindness.

The second opinion is that Avraham established a Pundak—a motel or inn—where travelers could stay overnight. In both cases, whether through food or lodging, Avraham’s goal was to provide for others’ needs.

Furthermore, as mentioned previously (Vayikra shom b’Shem Hashem Kel Olam—he called there in the name of Hashem), not only did Avraham himself call out to Hashem, but he inspired others to do so as well. He helped people recognize Hashem through his acts of kindness.

4. Why Highlight This Act Now?

A key question arises: If Avraham was always engaged in outreach and kindness throughout his life, why does the Torah emphasize this act of planting an Eshel specifically at this point—right before the Akedah? This seems almost like an introduction to what follows: Avraham’s ultimate test with Yitzchak.

One explanation is that while helping others with their basic needs makes logical sense—providing food or shelter for someone who lacks—it is not logical to go beyond that and provide luxuries or extras for others when they already have enough to survive on. That level of giving comes from a deeper place within a person.

5. Giving Beyond Logic: The Deeper Connection

This deeper level of giving can be compared to how parents treat their children. Parents don’t give just because they expect something in return (even though there’s a saying about being nice so your children will choose your nursing home). Rather, parents give out of pure love—they want their children not only to have what they need but also to experience abundance and even luxuries they might not allow themselves.

This isn’t limited just to parents and children; among Jews there exists an inherent love for one another—a desire not just for each other’s survival but for each other’s happiness and fullness as well.

6. The Lesson from Avraham’s Eshel: Fullness in Chesed

Avraham’s planting of an Eshel demonstrates this idea vividly. He didn’t just provide bread—the staple—but also fruits, which are considered dessert or luxury items—not strictly necessary for survival. He gave with a full hand, ensuring his guests had everything they could possibly need or want.

This approach reflects a connection that goes beyond logic—a willingness to give fully from deep within oneself simply because one cares deeply about others’ well-being.

7. Preparing for the Akedah: Ultimate Devotion Beyond Reason

This trait prepared Avraham for his greatest test—the Akedah. The commandment to bring Yitzchak as a korban—sacrifice—to Hashem defied all logic: after waiting so many years for a child who would continue his legacy and teach the world about Hashem, he was now asked to give him up entirely.

There was no rational explanation—not spiritually nor physically—for such an act; it seemed contrary even to everything Avraham had worked toward his whole life. Yet because he had cultivated this quality of giving beyond reason—both toward others and toward Hashem—he was able to rise above logic and fulfill Hashem’s will with complete mesirus nefesh—self-sacrifice.

8. The Connection Between Chesed and Mesirus Nefesh

The same deep connection that motivates one Jew to care deeply for another—to give not just necessities but also extras—is mirrored in our relationship with Hashem. Just as we go beyond logic for each other out of love, so too can we reach levels of devotion where we serve Hashem beyond what makes sense rationally.

This is what enabled both Avraham and Yitzchak at the Akedah: their lives were built on chesed that transcended logic, preparing them for ultimate acts of faithfulness when called upon by Hashem.