Pemikiran Yahudi Amsal 17:6: Akeidat Yitzchak

Shemot Rabbah 34, states that the Lord said to Israel "you are the sheep and I am the shepherd" as is written in Ezekiel 34,31, "now you My sheep, sheep of My pasture, you are Adam." And I am the shepherd as is written (Psalms 80,2) "hearken O shepherd of Israel. Make for Me a shed so that I can tend you." Similarly, G-d is described as a watchman, Israel being His vineyard. Or, G-d is described in scripture as being the father, Israel being His children. It is an honour for a father to be surrounded by his sons, and it is an honour for the sons to be able to be near their father. Compare Proverbs 17,6, "grandchildren are the crown of their elders, the glory of children are their parents." Therefore: "Make Me an abode so that I can dwell amongst you" i.e. "they shall make a sanctuary for Me, and I will reside amongst them."

The Midrash states that Abraham was saved from the fiery furnace through the merit of Jacob (Bereshit Rabbah 63). It quotes as its source for this strange statement Isaiah 29,22, "Thus said the Lord to the house of Jacob who redeemed Abraham." The meaning is that although Abraham did not pray for deliverance at the time he was thrown into the furnace, the fact that he was destined to have a grandson who would know how to pray prompted G-d to save Abraham, in order for such a grandson to make his debut in history in due course. This is also what Solomon meant when he said, "The crown of grandfathers are their grandsons" (Proverbs 17,6). All of the foregoing testifies to Abraham's personality developing gradually and to the fact that his eventually attaining great spiritual stature was helped by all the trials and tribulations he underwent during his lifetime.

Normally, we encounter the word eychah as introducing a lament. The term as described in our opening Midrash as fitting Israel when it was at the height of its glory, on a spiritually lofty plane, is therefore somewhat puzzling.