בְּק֣וּם רְ֭שָׁעִים יִסָּתֵ֣ר אָדָ֑ם וּ֝בְאָבְדָ֗ם יִרְבּ֥וּ צַדִּיקִֽים׃
Ketika orang-orang fasik berkuasa, manusia menyembunyikan dirinya; tetapi ketika mereka binasa, orang-orang benar bertambah banyak.
Midrash Tehillim
To the choirmaster. A Psalm of the sons of Korah. All you peoples, clap your hands. This is what the verse says (Proverbs 29:2), "When the righteous are in authority, the people rejoice; but when the wicked rule, the people groan." When the wicked are in power in the world, everyone sighs and are in distress, and no one walks with his head held high. Similarly, Solomon says (Proverbs 28:28), "When the wicked rise, men hide themselves; but when they perish, the righteous increase." It is difficult for the Lord when a person rules over another person to harm him. And so it says (Isaiah 28:2), "Behold, the Lord has a mighty and strong one, like a tempest of hail and a destroying storm, like a flood of mighty waters overflowing, who will bring them down to the earth with His hand." What is meant by "with His hand"? It refers to the hand of man who ruled over his fellow man. Therefore it is said, "All you peoples, clap your hands." Why is this so? (Psalm 10:15) "Break the arm of the wicked and evil-doer; seek out his wickedness until you find none." Therefore, for the Lord is high and awesome, a great King over all the earth....
Bereshit Rabbah
“His eyes dimmed from seeing” – Rabbi Elazar ben Azarya said: From seeing evil– from seeing the evil of the wicked one. The Holy One blessed be He said: ‘Isaac will walk out to the marketplace and the people will say: This is the father of that wicked one. Instead, I will dim his eyes and he will remain inside his house.’ That is what is written: “With the rise of the wicked, a person should hide” (Proverbs 28:28). From here they said: Anyone who produces a wicked son or a wicked student, ultimately his eyes will dim. A wicked student, from Aḥiya the Shilonite – “Aḥiyahu was unable to see, for his eyes had dimmed due to his old age” (I Kings 14:4); he had produced Yerovam, a wicked student. A wicked son, from Isaac – “it was when Isaac was old, and his eyes dimmed.”
Another matter. “from seeing [mereot]” – as a result of that sight [re’iya]; when Abraham our patriarch bound his son atop the altar, the ministering angels wept. That is what is written: “Behold, their angels cry out outside…” (Isaiah 33:7). Tears fell from their eyes into his eyes, and they had an effect inside his eyes. When he grew old, his eyes dimmed. That is what is written: “It was when Isaac was old…”
Another matter. “from seeing [mereot]” – as a result of that sight [re’iya]; when Abraham our patriarch bound his son atop the altar, he [Isaac] directed his eyes heavenward and looked at the Divine Presence. They say a parable, to what is the matter comparable? It is comparable to a king who was strolling at the entrance of his palace and glanced and saw his friend’s son peering at him through the window.9It was forbidden to look at the king. He said: ‘If I kill him, I will now cause my friend to collapse. Instead, I will decree that his windows should be sealed.’ So, when Abraham our patriarch bound his son atop the altar, he directed his eyes and looked at the Divine Presence. The Holy One blessed be He said: ‘If I kill him, I will now cause Abraham my friend to collapse. Instead, I decree that his eyes will dim.’ When he grew old, his eyes dimmed – “it was when Isaac was old…”
Another matter. “from seeing [mereot]” – as a result of that sight [re’iya]; when Abraham our patriarch bound his son atop the altar, the ministering angels wept. That is what is written: “Behold, their angels cry out outside…” (Isaiah 33:7). Tears fell from their eyes into his eyes, and they had an effect inside his eyes. When he grew old, his eyes dimmed. That is what is written: “It was when Isaac was old…”
Another matter. “from seeing [mereot]” – as a result of that sight [re’iya]; when Abraham our patriarch bound his son atop the altar, he [Isaac] directed his eyes heavenward and looked at the Divine Presence. They say a parable, to what is the matter comparable? It is comparable to a king who was strolling at the entrance of his palace and glanced and saw his friend’s son peering at him through the window.9It was forbidden to look at the king. He said: ‘If I kill him, I will now cause my friend to collapse. Instead, I will decree that his windows should be sealed.’ So, when Abraham our patriarch bound his son atop the altar, he directed his eyes and looked at the Divine Presence. The Holy One blessed be He said: ‘If I kill him, I will now cause Abraham my friend to collapse. Instead, I decree that his eyes will dim.’ When he grew old, his eyes dimmed – “it was when Isaac was old…”
Bereshit Rabbah
“He summoned Esau his elder son” – Rabbi Elazar bar Shimon said: This is analogous to a province that made a list of mighty people for the king.10To serve in his army. There was a certain woman there who gave birth to a puny son, and she would call her son: Tall and Quick. She said to them: 'My son is tall and quick, but you do not conscript him?' They said: 'If, in your eyes, he is tall and quick, in our eyes he is puniest of the puny.' So, his father called him great [gadol], as it is stated: “He called Esau, his elder [hagadol] son” (Genesis 27:1). His mother called him great [gadol], as it is stated: “The garments of Esau, her elder [hagadol] son” (Genesis 27:15). The Holy One blessed be He said to them: ‘If, in your eyes, he is great, in My eyes, he is insignificant,’ as it is stated: “Behold, I rendered you insignificant among the nations, you are greatly despised” (Obadiah 1:2).11The prophecy was given with respect to Edom, the nation descended from Esau. Rabbi Berekhya said: The slaughterer corresponds to the bull.12He is called great based on the fact that his slaughterer, the Holy One blessed be He, is great. That is what is written: “There is a sacrifice for the Lord in Botzra and a great [gadol] slaughter in the land of Edom” (Isaiah 34:6).
“And said to him: My son, and he said to him: Here I am” – that is what is written: “When he ingratiates with his voice, do not trust him…” (Proverbs 26:25). Ḥizkiyahu the translator said: “As there are seven abominations in his heart” (Proverbs 26:25). [When] you find one “abomination” written in the Torah, ten [sins] are written in its regard: “There shall not be found among you anyone who passes his son or his daughter through the fire…an enchanter, a medium, an oracle, [or a necromancer, one who casts spells, or one who consults ghosts or familiar spirits, or one who inquires of the dead; for anyone who performs these things is an abomination to the Lord]”13The list consists of nine categories, rather than ten; Maharzu explains that the son and the daughter passed through fire are counted separately, to make ten. (Deuteronomy 18:10–12). Here, where “seven” is written, all the more so. That is, “as there are seven abominations,” [means that] there are seventy abominations “in his heart.”
“And said to him: My son, and he said to him: Here I am” – that is what is written: “When he ingratiates with his voice, do not trust him…” (Proverbs 26:25). Ḥizkiyahu the translator said: “As there are seven abominations in his heart” (Proverbs 26:25). [When] you find one “abomination” written in the Torah, ten [sins] are written in its regard: “There shall not be found among you anyone who passes his son or his daughter through the fire…an enchanter, a medium, an oracle, [or a necromancer, one who casts spells, or one who consults ghosts or familiar spirits, or one who inquires of the dead; for anyone who performs these things is an abomination to the Lord]”13The list consists of nine categories, rather than ten; Maharzu explains that the son and the daughter passed through fire are counted separately, to make ten. (Deuteronomy 18:10–12). Here, where “seven” is written, all the more so. That is, “as there are seven abominations,” [means that] there are seventy abominations “in his heart.”