וַיִּתֵּ֧ן אַבְרָהָ֛ם אֶת־כָּל־אֲשֶׁר־ל֖וֹ לְיִצְחָֽק׃
Abraham memberikan segala miliknya kepada Ishak.
Shemot Rabbah
“These are the names of the children of Israel who came to Egypt with Jacob; each came with his household” (Exodus 1:1).
That is what is written: “He who spares his rod hates his son, and he who loves him seeks for him admonition” (Proverbs 13:24). The way of the world is that a person whom another tells him: ‘So-and-so struck your son,’ he would harass him. What is the meaning when the verse states: “He who spares his rod hates his son”? It is to teach you that anyone who withholds rebuke from his son, his son will ultimately set out on a path of depravity and he will hate him.
As we find regarding Ishmael, who was beloved1Literally, he had longings for his father, which could explain his father’s love for him. by his father Abraham, who did not chasten him, and he set out on a path of depravity. He then hated him and expelled him from his home emptyhanded. What did Ishmael do? When he was fifteen years old, he began to bring an idol from the marketplace, and he played with it and worshipped it in the manner that he saw others doing.2Although he made it look like he was just playing with it and even mocking it, in fact his intention was to worship it. Immediately, “Sarah saw the son of Hagar the Egyptian, whom she bore to Abraham, playing [metzaḥek]” (Genesis 21:9), and metzaḥek means nothing other than idol worship, like you say: “They rose to carouse [letzaḥek]” (Exodus 32:6). 3This verse is written in the context of the sin of the Golden Calf.
Immediately, “She said to Abraham: Expel this maidservant and her son” (Genesis 21:10), so that my son will not learn his ways. Immediately, “the matter was very troubling in the eyes of Abraham regarding his son” (Genesis 21:11), because he emerged to a path of depravity. “God said to Abraham: Let it not be troubling in your eyes about the lad…everything that Sarah says to you, heed her voice” (Genesis 21:12). From here you learn that Abraham was subordinate to Sarah in prophecy. Immediately, “Abraham rose early in the morning, and took bread and a skin of water…” (Genesis 21:14), teaching you that he hated Ishmael because he set out on a path of depravity, and sent him and his mother Hagar emptyhanded, and for that reason expelled him from his home.
Is it conceivable that Abraham, in whose regard it is written: “Abram was very wealthy in livestock, in silver, and in gold” (Genesis 13:2), would send his wife and his son from his house emptyhanded, without garments and without sustenance? Rather, it is to teach you that once he [Ishmael] set out on the path of depravity, he [Abraham] paid no attention to him.4Consequently the verse states that he gave them bread and water, implying that he did not give them other means of support. What ultimately became of him? When he banished him, he sat at the crossroads and would rob people, as it is stated: “He will be a wild man” (Genesis 16:12).
Similarly, “Isaac loved Esau” (Genesis 25:28); therefore he set out on a path of depravity, because he did not chasten him, as we learned: The wicked Esau violated five transgressions on that day. He consorted with a betrothed young woman, killed a person, denied the revival of the dead, denied the principle [of belief in God], and scorned the birthright. In addition, he desired the death of his father and sought to kill his brother, as it is stated: “Let the days of mourning for my father approach and I will kill Jacob my brother” (Genesis 27:41), and he caused Jacob to flee from his fathers.
And he [Esau] too went to Ishmael to learn from him the path of depravity and to add to his wives, as it is stated; “Esau went to Ishmael, [and took Maḥalat the daughter of Ishmael…in addition to his wives, as his wife]” (Genesis 28:9).
Similarly, David did not chastise Avshalom and did not chasten him, [and Avshalom] set out on the path of depravity. He sought to kill his father, he lay with his [father’s] concubines, and forced him to walk barefoot, weeping; and thousands and tens of thousands from Israel fell. In addition, he caused him endless hardships, as it is written: “A psalm by David when he fled from Avshalom, etc.” (Psalms 3:1). What is written afterward? “Lord, how numerous are my tormentors, etc.” (Psalms 3:2). The path of depravity5A wayward child in a person’s household is worse than the war of Gog and Magog, as regarding Gog and Magog it is written: “Why do nations rage and peoples meditate in vain?” (Psalms 2:1), and there it is written: “Lord, how numerous are my tormentors.”
David acted similarly with Adoniya, as he did not chasten him with chastisement and he did not scold him; therefore, he set out on the path of depravity, as it is written: “His father never distressed him, [saying: Why did you do so? …and she bore him after Avshalom]” (I Kings 1:6). But wasn’t Avshalom the son of Maakha, and Adoniyahu the son of Ḥaggit? What is: “And she bore him after Avshalom”? Rather, because [Avshalom] set out on the path of depravity because his father did not chasten him, and in Adoniyahu’s regard, it is written: “His father never distressed him,” he, too, set out on the path to depravity. Therefore, it is written: “And she bore him after Avshalom.”
“And he who loves him seeks for him admonition” (Proverbs 13:24); this is the Holy One blessed be He. It is because he loves Israel, as it is written: “I have loved you, said the Lord” (Malachi 1:2) that he promotes them through suffering. You find three excellent gifts that the Holy One blessed be He gave to Israel, and he gave them all to them by means of suffering: The Torah, the Land of Israel, and life in the World to Come. The Torah, as it is written: “Happy is the man whom You afflict, Lord, whom You teach from Your Torah” (Psalms 94:12). The Land of Israel, as it is written: “For you know in your heart [that as a man rebukes his son, so the Lord your God rebukes you]” (Deuteronomy 8:5); what is written after it: “For the Lord your God will bring you [to a good land]” (Deuteronomy 8:7). The World to Come, as it is written: “For the mitzva is a lamp, the Torah is light, [and the reproofs of instruction are the way of life]”6This indicates that the way to merit everlasting life is through reproof, which involves suffering. (Proverbs 6:23).
Anyone who chastises his son, the son adds love for his father and he honors him, as it is stated: “Admonish your son, and he will give you rest [and provide delights to your soul]” (Proverbs 29:17), and it is stated: “Admonish your son, as there is hope” (Proverbs 19:18). And he adds love for him, as it is stated: “And he who loves him seeks for him admonition” – because he sought for him admonition, therefore he loves him.
You find that Abraham chastised his son Isaac, taught him Torah, and guided him in his path, as it is written in Abraham’s regard: “Because Abraham heeded My voice, [and kept My commission, My commandments, My statutes, and My laws]” (Genesis 26:5), and it is written: “And this is the legacy of Isaac, Abraham’s son: [Abraham begot Isaac]” (Genesis 25:19), to teach you that he was similar to his father in every sense; in beauty, wisdom, wealth, and good deeds.
Know [that Isaac internalized Abraham’s lessons and accepted his authority], for he was thirty-seven years old when his father bound him, and it is written: “And Abraham was old, advanced in years” (Genesis 24:1), and he bound him and tied him, and [Isaac] did not prevent [him from doing so]. Therefore, “Abraham gave all that was his to Isaac” (Genesis 25:5); that is: “And he who loves him seeks for him admonition.”
Similarly, Isaac would seek admonition for Jacob, as he taught him Torah and chastised him in his study hall, as it is stated: “Jacob was a simple man, [a dweller in tents]” (Genesis 25:27). He learned what his father taught him and then he took his leave from his father and secluded himself in the house of Ever to study Torah. Therefore, he merited blessing and inherited the land, as it is stated: “Jacob settled in the land of his father's residence, in the land of Canaan” (Genesis 37:1).
Jacob our patriarch, too, chastised his sons, chastened them, and taught them his ways, until ultimately, there were none among them who was defective, as it is written: “These are the names of the children of Israel who came to Egypt [with Jacob]” (Exodus 1:1); the verse likened them all to Jacob, as they were all righteous like he was. That is: “And he who loves him seeks for him admonition.”
That is what is written: “He who spares his rod hates his son, and he who loves him seeks for him admonition” (Proverbs 13:24). The way of the world is that a person whom another tells him: ‘So-and-so struck your son,’ he would harass him. What is the meaning when the verse states: “He who spares his rod hates his son”? It is to teach you that anyone who withholds rebuke from his son, his son will ultimately set out on a path of depravity and he will hate him.
As we find regarding Ishmael, who was beloved1Literally, he had longings for his father, which could explain his father’s love for him. by his father Abraham, who did not chasten him, and he set out on a path of depravity. He then hated him and expelled him from his home emptyhanded. What did Ishmael do? When he was fifteen years old, he began to bring an idol from the marketplace, and he played with it and worshipped it in the manner that he saw others doing.2Although he made it look like he was just playing with it and even mocking it, in fact his intention was to worship it. Immediately, “Sarah saw the son of Hagar the Egyptian, whom she bore to Abraham, playing [metzaḥek]” (Genesis 21:9), and metzaḥek means nothing other than idol worship, like you say: “They rose to carouse [letzaḥek]” (Exodus 32:6). 3This verse is written in the context of the sin of the Golden Calf.
Immediately, “She said to Abraham: Expel this maidservant and her son” (Genesis 21:10), so that my son will not learn his ways. Immediately, “the matter was very troubling in the eyes of Abraham regarding his son” (Genesis 21:11), because he emerged to a path of depravity. “God said to Abraham: Let it not be troubling in your eyes about the lad…everything that Sarah says to you, heed her voice” (Genesis 21:12). From here you learn that Abraham was subordinate to Sarah in prophecy. Immediately, “Abraham rose early in the morning, and took bread and a skin of water…” (Genesis 21:14), teaching you that he hated Ishmael because he set out on a path of depravity, and sent him and his mother Hagar emptyhanded, and for that reason expelled him from his home.
Is it conceivable that Abraham, in whose regard it is written: “Abram was very wealthy in livestock, in silver, and in gold” (Genesis 13:2), would send his wife and his son from his house emptyhanded, without garments and without sustenance? Rather, it is to teach you that once he [Ishmael] set out on the path of depravity, he [Abraham] paid no attention to him.4Consequently the verse states that he gave them bread and water, implying that he did not give them other means of support. What ultimately became of him? When he banished him, he sat at the crossroads and would rob people, as it is stated: “He will be a wild man” (Genesis 16:12).
Similarly, “Isaac loved Esau” (Genesis 25:28); therefore he set out on a path of depravity, because he did not chasten him, as we learned: The wicked Esau violated five transgressions on that day. He consorted with a betrothed young woman, killed a person, denied the revival of the dead, denied the principle [of belief in God], and scorned the birthright. In addition, he desired the death of his father and sought to kill his brother, as it is stated: “Let the days of mourning for my father approach and I will kill Jacob my brother” (Genesis 27:41), and he caused Jacob to flee from his fathers.
And he [Esau] too went to Ishmael to learn from him the path of depravity and to add to his wives, as it is stated; “Esau went to Ishmael, [and took Maḥalat the daughter of Ishmael…in addition to his wives, as his wife]” (Genesis 28:9).
Similarly, David did not chastise Avshalom and did not chasten him, [and Avshalom] set out on the path of depravity. He sought to kill his father, he lay with his [father’s] concubines, and forced him to walk barefoot, weeping; and thousands and tens of thousands from Israel fell. In addition, he caused him endless hardships, as it is written: “A psalm by David when he fled from Avshalom, etc.” (Psalms 3:1). What is written afterward? “Lord, how numerous are my tormentors, etc.” (Psalms 3:2). The path of depravity5A wayward child in a person’s household is worse than the war of Gog and Magog, as regarding Gog and Magog it is written: “Why do nations rage and peoples meditate in vain?” (Psalms 2:1), and there it is written: “Lord, how numerous are my tormentors.”
David acted similarly with Adoniya, as he did not chasten him with chastisement and he did not scold him; therefore, he set out on the path of depravity, as it is written: “His father never distressed him, [saying: Why did you do so? …and she bore him after Avshalom]” (I Kings 1:6). But wasn’t Avshalom the son of Maakha, and Adoniyahu the son of Ḥaggit? What is: “And she bore him after Avshalom”? Rather, because [Avshalom] set out on the path of depravity because his father did not chasten him, and in Adoniyahu’s regard, it is written: “His father never distressed him,” he, too, set out on the path to depravity. Therefore, it is written: “And she bore him after Avshalom.”
“And he who loves him seeks for him admonition” (Proverbs 13:24); this is the Holy One blessed be He. It is because he loves Israel, as it is written: “I have loved you, said the Lord” (Malachi 1:2) that he promotes them through suffering. You find three excellent gifts that the Holy One blessed be He gave to Israel, and he gave them all to them by means of suffering: The Torah, the Land of Israel, and life in the World to Come. The Torah, as it is written: “Happy is the man whom You afflict, Lord, whom You teach from Your Torah” (Psalms 94:12). The Land of Israel, as it is written: “For you know in your heart [that as a man rebukes his son, so the Lord your God rebukes you]” (Deuteronomy 8:5); what is written after it: “For the Lord your God will bring you [to a good land]” (Deuteronomy 8:7). The World to Come, as it is written: “For the mitzva is a lamp, the Torah is light, [and the reproofs of instruction are the way of life]”6This indicates that the way to merit everlasting life is through reproof, which involves suffering. (Proverbs 6:23).
Anyone who chastises his son, the son adds love for his father and he honors him, as it is stated: “Admonish your son, and he will give you rest [and provide delights to your soul]” (Proverbs 29:17), and it is stated: “Admonish your son, as there is hope” (Proverbs 19:18). And he adds love for him, as it is stated: “And he who loves him seeks for him admonition” – because he sought for him admonition, therefore he loves him.
You find that Abraham chastised his son Isaac, taught him Torah, and guided him in his path, as it is written in Abraham’s regard: “Because Abraham heeded My voice, [and kept My commission, My commandments, My statutes, and My laws]” (Genesis 26:5), and it is written: “And this is the legacy of Isaac, Abraham’s son: [Abraham begot Isaac]” (Genesis 25:19), to teach you that he was similar to his father in every sense; in beauty, wisdom, wealth, and good deeds.
Know [that Isaac internalized Abraham’s lessons and accepted his authority], for he was thirty-seven years old when his father bound him, and it is written: “And Abraham was old, advanced in years” (Genesis 24:1), and he bound him and tied him, and [Isaac] did not prevent [him from doing so]. Therefore, “Abraham gave all that was his to Isaac” (Genesis 25:5); that is: “And he who loves him seeks for him admonition.”
Similarly, Isaac would seek admonition for Jacob, as he taught him Torah and chastised him in his study hall, as it is stated: “Jacob was a simple man, [a dweller in tents]” (Genesis 25:27). He learned what his father taught him and then he took his leave from his father and secluded himself in the house of Ever to study Torah. Therefore, he merited blessing and inherited the land, as it is stated: “Jacob settled in the land of his father's residence, in the land of Canaan” (Genesis 37:1).
Jacob our patriarch, too, chastised his sons, chastened them, and taught them his ways, until ultimately, there were none among them who was defective, as it is written: “These are the names of the children of Israel who came to Egypt [with Jacob]” (Exodus 1:1); the verse likened them all to Jacob, as they were all righteous like he was. That is: “And he who loves him seeks for him admonition.”
Midrash Tehillim
Another interpretation of “Blessed is the person” (Psalms 1:1): This [relates to] that which is said in the verse: “For the Lord God is a sun and a shield; [God gives grace and glory, and does not withhold good from those who walk with integrity]” (Psalms 84:12). Chezkiah the son of Rabbi Chiyya said, “Blessed are the righteous prophets for they liken the form to He who gives form; and [they liken] the plant to He who plants. Like that which you say, “For the Lord God is a sun and a shield” (Psalm 84:12). And [likewise, Ezekiel] said, “And there, coming from the east with a roar like the roar of mighty waters, was the Presence of the God of Israel, and the earth was lit up by His glory” (Ezekiel 43:2). But [don’t blame the prophets for using these metaphors for describing God because] the ear can only be made to hear what an ear can hear, and an eye can only be shown what an eye can see.” Another interpretation of “For the Lord God is a sun and a shield” (Pslams 84:12). If [you were to say] just as this sun overwhelms [the earth], so too does the Holy One, blessed be He; [the verse continues] to teach us [that, in addition to being like a sun, God is like] “a shield.” Just as a shield protects a person, so too, the Holy One, blessed be He, protects His world. Rabbi Chiyya son of Avin said, “He illuminates [the world] like the sun, and covers [the world] like a shield.” Another interpretation: the shield [in this verse might] refer [only] to a special type of shield called a Persian Targa, which surrounds a person on three sides. So, how do we know to include the fourth side [such that we can rest assured that God protects us from all sides]? [Another verse comes to] teach us: “[For you bless the righteous,] Oh Lord, encompassing them with favour like a shield” (Psalms 5:13). Another interpretation: the sun and the shield allude to Abraham our father. Abraham is likened to the sun, because it is said, “Who raised up one from the east” (Isaiah 41:2). And “shield” [also] alludes to Abraham [because God tells Abraham that He will be his shield], as it is said, “I am a shield to you” (Genesis 15:1). [Even the word] אלוהים [which is a name of God] alludes to Abraham, as it is said, “You are a Prince of אלוהים in our midst” (Genesis 23:6). [Having associated the sun and the shield, and the name אלוהים, with Abraham, we now move on to the next part of Psalms 84:12]: “God gives grace and glory;” this [also] alludes to Abraham, as it is written, “And Abraham was heavily loaded with cattle, silver, and gold” (Genesis 13:2); [the word for heaviness, כבד, in this verse, shares its root with the word for glory כבוד. God] “does not withhold good from those who walk with integrity” (Psalms 84:12), this [also] alludes to Abraham, as it says, “Walk before me, and [do so with] integrity” (Genesis 17:1). But if this Psalm [i.e. Psalm 84] was talking about Abraham, it should have said that [God] “does not withhold good from he who walks with integrity.” Why does it say [in the plural], “those who walk with integrity”? Rather, just as with Abraham, who walked with the Holy One, blessed be He, with integrity, had a shield made for him, so too, anyone who walks with integrity before Him has a shield made for him. And what is written directly after [this verse]? “[Oh God of Hosts,] blessed is the person who trusts in you” (Psalms 84:13). “Abraham” isn’t written here, but “person” is. Any person. David said, ““Blessed [or more accurately, perhaps, “happy”] is the person [who doesn’t walk in the counsel of the wicked...]” (Psalms 1:1). You have given tranquillity [rather than happiness] to the wicked. And there is no pleasantness in their tranquillity. Rather they stand [unlike David’s happy person, who is walking, and unlike those who walk with integrity. The wicked, who might seem to be happy, are – in fact – static].” Rabbi Yuden began [his teaching] and said [the following verse]: “Do not exalt yourself before the King; do not stand in the place of nobles” (Proverbs 25:6). Rabbi Yuden [taught that David wasn’t so arrogant as to bless the Jewish people in a wholly original way, since he would not stand in the place of all of the nobles who had already uttered their own blessings over Israel. Instead,] he read [the texts so as to make it clear that] from the place that this one opened, this one closed. And from the place that this one closed, this one opened. [That is to say, as will become clear later on in this Midrash, Rabbi Yuden recognised a historical chain of blessings uttered by great people in the past. Each person in this chain would begin or end their blessing with the words used by the previous person in the chain to begin or conclude his blessing]. Rabbi Pinchas [expounded, in his discourse, and drew out in a more] lengthy form [what Rabbi Yuden had meant]. He began [his discourse] with the verse: “I have understood more than my elders” (Psalms 119:100). [On a simple reading of that verse, it seems as if David is claiming to know more than his elders. But, as we’ll see, according to Rabbi Pinchas, it means, “I have gained understanding from my elders;” since David learnt how to bless the Jews from his predecessors.] You find that, at first, the Holy One, blessed be He, was in the habit of blessing His world, as it is said: “And God blessed them” (Genesis 1:28). Once Noah arose, He blessed him, as it said, “And God blessed Noah and his sons” (Genesis 9:1). Abraham arose, and He blessed him, as it is said, “And God blessed Abraham in everything” (Genesis 24:1). What is the meaning of “you shall be a blessing” (Genesis 12:2)? Rav Nachman said, [it means] that he passed the blessings over to him and told him, “Until now, I was required to bless my world, but from now on, the blessings are passed over to you, and whoever you bless will be blessed.” When Isaac arose, [Abraham] blessed him. What [does it mean when it is] written, “And he gave all that he had to Isaac” (Genesis 25:5)? What did he give to him? [There is a three-way debate about this between] Rabbi Yehuda, Rabbi Nechemia, and the Rabbis. Rabbi Yehuda said, [he gave him the entitlements of] the first born. Rabbi Nechemia said it was a blessing. And the Rabbis said it was burial [rights] and a document of inheritance [for the cemetery in Hebron]. Rabbi Levi said, in the name of Rabbi Chamma, “He didn’t bless him. He only gave him gifts. And why didn’t he bless him? It can be compared to a king who had an orchard, and he gave it to a tenant farmer. And he had all sorts of trees within it, intertwined with one another; one with the elixir of life, and one with the elixir of death. The tenant said, “If I water [the tree] that contains the elixir of life within it, [the tree] that contains the elixir of death within it will live alongside it. And if I don’t water it, how will [the tree] that contains the elixir of life [continue] to live?” That tenant turned around and said [to himself], “I’ll complete my tenancy this year and go elsewhere. And let the owner of the orchard do what he sees fit with whatever benefit I have provided.” So too, Abraham said, “I will not bless Isaac [because that would mean that] the children of Ishmael and the children of Ketura are now being blessed.” He said, “I am flesh and blood. Today I am here, and tomorrow in the grave. And that which needs to be done in this world, will be done.” When Abraham died, the Holy One, blessed be He, revealed himself to Isaac and blessed him, as it is said, “It was after Abraham died that God blessed Isaac his son” (Genesis 25:11). And so, He did to Jacob, as it is said, “And God appeared to Jacob again, as he came from Padam Aram, and He blessed him” (Genesis 35:9). And Isaac arose and blessed Jacob with [a gift of] giving, as it is said, "May God give you of the dew of heaven” (Genesis 27:28). And he sealed it with a calling: “And Isaac called unto Jacob and blessed him” (Genesis 28:1). Jacob arose to bless the tribes and he began where Isaac left off. As it is written, “And Jacob called unto his children” (Genesis 49:1). And he sealed his blessing with [the word] זאת [meaning, this], as it is said, “And this [זאת] is what their father said to them” (Genesis 49:28). When Moses rose to bless the Israelites, he said, “Jacob the firstborn of the Omnipresent opened with calling and sealed with this, behold, I will open [my blessing] where my elder left off, and he opened [his blessing] with “this is the blessing” (Deuteronomy 33:1). And he sealed [his blessing with the phrase] “Blessed are you – אשריך.” When David arose, he opened [his blessings] with [the phrase] with which Moses sealed [his blessing], and he said, “Also I will bless Israel with [the word] אשרי [i.e., the first word of Psalms 1:1].”
Midrash Tanchuma Buber
Another interpretation (of I Sam. 2:9): HE SHALL PROTECT THE FEET OF HIS SAINTS. When Jacob set out from his father's house, he set out with only his staff, as stated (in Gen. 32:11 [10]): FOR WITH < ONLY > MY STAFF DID I CROSS THIS JORDAN. The Holy One said to Isaac: Did your father, Abraham, do this to you? Did he not give you everything that he had? It is so stated (in Gen. 25:5): BUT ABRAHAM GAVE ALL THAT HE HAD TO ISAAC. < There is > also this (in Gen. 24:2): SO ABRAHAM SAID UNTO THE SENIOR SERVANT OF HIS HOUSE, THE ONE WHO RULED OVER ALL THAT HE HAD. R. Samuel bar Isaac said: What is the meaning of THE ONE WHO RULED? When he had made him a ruler over all that he had, he said: Even if you < must > give away everything that belongs to me, take a wife for my son from there. (Gen. 24:10:) THEN THE SERVANT TOOK TEN CAMELS FROM THE CAMELS OF HIS MASTER, AND WENT WITH ALL HIS MASTER'S GOODS IN HIS HAND. This refers to a diatheke8The Greek words means “covenant.” {gift certificate} which he carried in his hand.9See Gen. R. 59:11 and some versions of PRE 16. Both use the word diatheke in this context. Cf. Gen. R. 61:6. (Ergo, in Gen. 25:5:) BUT ABRAHAM GAVE ALL THAT HE HAD TO ISAAC. The servant began distributing earrings to one woman, necklaces10Lat.: catellae. to another, and rings to still another. This is what the text means (in Prov. 11:24): THERE IS ONE WHO DISPENSES LIBERALLY AND STILL INCREASES. The Holy One has blessed him. Thus it is stated (in Gen. 25:11): AND IT CAME TO PASS AFTER THE DEATH OF ABRAHAM THAT GOD BLESSED HIS SON ISAAC. But Isaac did not do so for Jacob. Instead he had him set out empty-handed. The Holy One said (in Prov. 11:24, cont.): ANOTHER HOLDS BACK FROM WHAT IS RIGHT, YET THE RESULT IS WANT. And what happened to him (Isaac)? The Divine Presence departed from him. So you find him (the Holy One) speaking with him only when he died. Come and see what Esau the Wicked did to Jacob. He saw him empty-handed and did not show him mercy. Instead he said: See, I am ahead of him, and he cannot pass me on the way. So I will kill him there. And where is it shown? Where the prophet said so (in Amos 1:11): < THUS SAYS THE LORD: FOR THREE TRANSGRESSIONS OF EDOM AND FOR FOUR I WILL NOT RESCIND IT (the punishment) > BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD. Jacob knew < about it > and raised his eyes to the Holy One. Now he had performed miracles with him (Jacob); so he put {his staff for him in his hand} [his staff into the Jordan]. Then the Jordan divided for him, and he crossed. Thus it is stated (in Gen. 32:11 [10]): FOR WITH MY STAFF DID I CROSS THIS JORDAN. So Esau was waiting on the way, but Jacob did not pass on the way. When Esau perceived that Jacob had fled and crossed the Jordan, what did he do? He pursued him and found him in a cave, a place like the bath that is in Tiberias.11Cf. Gen. R. 75:5. Jacob had said: There is no bread and no food at hand. I shall go in and get warm in the bath. Esau the Wicked came and had the bath surrounded the so that he would die in it. The Holy One said to him: < Since > you are the most wicked man in the world, are you to be paired12The verb is related to the Greek noun zeugos (“yoke of beasts”). against him? Immediately the Holy One said to Jacob: What are you afraid of? See, I am with you. Jacob said to him: Sovereign of the World, inasmuch as I am trusting you and you are making me a promise, I will have trust [and set out. (Gen. 28:10:) AND JACOB SET OUT FROM BEERSHEBA].