I. The Pit (or Cistern) - "Bor"

There were two basic methods of water storage in ancient times, and two different Hebrew words to describe them: "bor" (pit or cistern) and "be'er" (well).

The simplest method was to dig a "bor" - a cistern - into the bedrock to collect the rain water as it falls (or flows in from the surrounding hills). To increase its efficiency, the pit must be covered with plaster, to stop the water from seeping out.

II. The Well - "Be'er"

A well is quite different, for instead of collecting rainwater (from above), it taps the underground water table (from below). To reach that level one must dig a hole into the ground to reach it. Once opened, the well will supply water as long as water remains in the aquifer. (The aquifer receives its water from accumulative rainfall which seeps through the ground until it reaches a non-porous rock level.)

 

An Ancient 'Water Fight' - Genesis 26:17-26

 

Since ancient times there have always been disputes concerning the rights to the underground water table. For example, Abraham dug wells and thus staked his claim to their water supply. After his death, the Philistines plugged those wells and opened their own tap to that same water supply (Gen 26:18). Isaac attempted to re-open the same wells that his father had dug. Upon doing so, the Philistines protested claiming that the water belonged to them (Gen 26:20-21). This argument continues until this very day. According to the Oslo accord, a special committee is set up to reach an agreement over conflicting claims to the rights to the valuable water table which stretches under most of Judah & Samariah.

Instead of fighting, Isaac tried again and again until he finally dug a well which no one else had a claim to - naming it "Rechovot" (Gen 26:22).

But why would the Torah discuss such mundane issues?

 

Peace & The Temple
The story of these three wells can be seen as a picture of future events in Israel's history, regarding the first, second, and third Temples. Immediately after this incident, Isaac ascended to Be'er Sheva, YHVH appeared unto him, and once again promised him that he will continue the blessing of Abraham (Gen 26:23-24). In response to this encounter Isaac built an altar and called out in YHVH's Name (compare with similar act by Abraham in Gen 12:8, 13:4 at Bethel and Gen 21:33 at Be'er Sheva). Keep in mind that 'calling out' in YHVH's Name' reflected the ultimate purpose for YHVH's choice of Abraham. Here, for the first time, Isaac himself accomplished this goal in a manner very similar to his father Abraham.

It took Isaac a long time to publicly call on YHVH's Name, but once he used YHVH's Name, the Philistines no longer quarreled with him. In fact, immediately after Isaac built his altar, he dug another well without a quarrel (Gen 26:25), and afterward Abimelech himself offerd to enter into a covenant with him, thus ending all future quarrels.

By fulfilling his divine purpose, Isaac reached a level of 'peace and security' with his neighbors.

Remember: You can not witness to those you fight with!!!

Why didn't Isaac 'call out in YHVH's Name' publicly until after digging his third well? Recall, that even before the incidents with the wells the Philistines did not get along with Isaac too well, (Gen 26:6-14) because they were jealous of Isaac's wealth. 

The first two wells led to serious disputes, therefore Isaac was not able to 'call out in YHVH's Name,' - or be a good witness to his neighbors, for most likely - no one would have listened! It was only after Isaac dug the third well, and this time without any dispute with his neighbors, that he was able to ascend to Be'er Sheva to build the altar (and be a true example/witness to YHVH's Great Name) and follow his father's legacy of 'calling out in YHVH's Name' to those who surrounded him.

Likewise, before Israel can fulfill her ultimate goal of building a Temple open for all the nations of the earth, they must first attain a certain level of stability and normalized relations with their neighbors. This 'prerequisite' can be inferred as well from the Torah's commandment to build the Temple as described in the book of Deuteronomy:

"... and you shall cross the Jordan and settle the land... and He will grant you safety from your enemies and you will live in security, then you shall bring everything I command you to the place that YHVH will choose to establish His name" (The Temple in Jerusalem) (Deut 12:8-11)

This prerequisite is actually quite logical. If one of the purposes of the Temple is to provide a vehicle by which all nations can find YHVH, (I Kings 8:41-43) then it can only be built once Israel achieves the status of a nation that other nations look up to.

Israel needed a Tabernacle for their own connection with YHVH - immediately after becoming a nation, at Mount Sinai. However, the move from the Tabernacle to the Temple only took place when Israel was ready to fulfill that special role.

With the First Temple, this was exactly the sequence of events. From the time of Joshua until King David, there was only a Tabernacle, for during this time period, Israel never achieved peace with their enemies, nor did they establish a prosperous state that other nations could look up to. Only in the time of David did Israel reach this level of prosperity, peace, and security - and this was exactly when King David asked to build the Temple. YHVH answered that Israel had to wait yet one more generation until a greater level of peace and stability existed. When Solomon became king, both internal and external peace was achieved in Israel. (II Samuel 7:1-15) "And it came to pass, when the king (David) sat in his house, after YHVH had given him rest round about from all his enemies... "