אָהַ֤בְתִּי אֶתְכֶם֙ אָמַ֣ר יְהוָ֔ה וַאֲמַרְתֶּ֖ם בַּמָּ֣ה אֲהַבְתָּ֑נוּ הֲלוֹא־אָ֨ח עֵשָׂ֤ו לְיַֽעֲקֹב֙ נְאֻם־יְהוָ֔ה וָאֹהַ֖ב אֶֽת־יַעֲקֹֽב׃
“Aku mengasihi kamu,” firman Yang Mahakekal. Tetapi kamu berkata, “Dengan apakah Engkau mengasihi kami?” “Bukankah Esau saudara Yakub?” demikianlah firman Yang Mahakekal. “Namun Aku mengasihi Yakub,
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 Tanchuma
That they make for me an offering (Exod. 25:2). Scripture says elsewhere in allusion to this verse: I have loved you, saith the Lord, yet ye say: “Wherein hast Thou loved us?” (Mal. 1:2), and elsewhere it is written: But Esau I hated (ibid., v. 3). Once Turnus Rufus4Turnus (Tinneius) Rufus was the Roman governor of Judea in 132 C.E. asked R. Akiba: “Why does the Holy One, blessed be He, hate us, that it should be written But Esau I hated?” He replied: “I will tell you tomorrow.” The next day (Turnus Rufus) asked R. Akiba: “What did you dream about last night, and what did you see?” “I dreamed about two dogs last night,” Akiba answered. “One was named Rufus, and the other Rufina.” Turnus Rufus became infuriated and said to him: “How dare you call the dogs by my name and by the name of my wife? You are guilty of treason against the government.” R. Akiba responded: “Is there actually a difference between you and them? You eat and drink, and they do likewise; you are fruitful and multiply, and so do they; you die and they die; yet because I called them by your names, you have become angry. Should not the Holy One, blessed be He, who stretched out the heavens and established the earth, who causes death and gives life, hate you when you take a tree and call it by His name. Therefore, But Esau I hated.”
Midrash Tanchuma
(Deut. 7:12:) “And it shall come to pass if you heed [these statutes].” What is written above the matter (in Deut. 7:7)? “It is not because you are the most numerous of all the peoples [that the Lord desired you and chose you. Rather you are the least of all the peoples].” It is not because you are the most numerous of all the nations,” and it was not because you fulfilled more commandments than they; for the nations do more commandments that they were not commanded than you, and they magnify My name more than you. Thus it is stated (in Mal. 1:11-12), “For from the rising of the sun until its setting My name is great among the nations, [and in every place incense is offered to My name, even a pure oblation; for My name is great among the nations]…. But you desecrate it when you say the table of the Lord is defiled, and its special food is treated with scorn [like ordinary] food.” (Deut. 7:7:) “Rather you were the least of all the peoples.” Rather, because you diminish yourselves for Me, therefore I love you.’ And so it says (in Mal. 1:2-3), “’I have loved you,’ says the Lord …. ‘But I have hated Esau….’” It also says (in Hos. 14:5), “I will heal their veering and love them voluntarily….” My soul has volunteered to love them, even though they were not worthy; and so it says (in Deut. 7:8), “Because the Lord loves you […].” It is written (in Is. 2:2), “And it shall come to pass that in the latter days the mountain of the house of the Lord shall be established as the highest of the mountains….” This text is related (to Job 8:7), “Though your beginning was trifling (rt.: ts'r), [your end shall greatly flourish].” [This verse is here] to teach you that everyone who is troubled (rt.: ts'r) from his beginning will have it well at his end. You have no one who was more troubled (rt.: ts'r) than Abraham, who was cast into a fiery furnace and went into exile from his ancestral home. Moreover, sixteen kings pursued him. He also stood the test of ten trials and buried Sarah. Yet in the end he had rest, as stated (Gen. 24:1), “Now Abraham was old, advanced in years, and the Lord blessed [Abraham in all things].” So too was Isaac troubled (rt.: ts'r) in his youth, for the Philistines were jealous of him, [as stated] (in Gen. 26:16), “And Abimelech said unto Isaac, ‘Go away from us, [for you have become have become too powerful for us].’” But in the end they begged him [for mercy], as stated (in vs. 27-28), “And Isaac said unto them, ‘Why have you come unto me…?’ And they said, ‘We have clearly seen….’” Jacob also was troubled (rt.: ts'r) in his youth, as stated (in Ps. 129:1), “’They have harassed me greatly from my youth,’ let Israel now say.” While he was in his mother’s belly, Esau sought to kill him, as stated (in Gen. 25:22), “But the children struggled [within her].” [Moreover,] when he received the blessings (according to Gen. 27:41), “Then Esau hated Jacob …, and Esau said in his heart, ‘Let the days of mourning for my father come, [and I will kill my brother Jacob]’.” So he fled to Laban and was troubled (rt.: ts'r) over his daughters, and after that Laban sought to kill him, as stated (in Deut. 26:5), “An Aramean would have destroyed my ancestor.”9This is required sense by the midrash. A more usual translation would read: A WANDERING ARAMEAN WAS MY ANCESTOR. He went away from him and encountered Esau, as stated (in Gen. 33:1), “Now Jacob raised his eyes and saw Esau coming….” There came upon him the trouble over Dinah, the trouble over Rachel and the trouble over Joseph. But in the end he had rest, [as stated] (in Gen. 47:12), “And Joseph sustained his father [and his brothers]….” Ergo (in Job 8:7), “Though your beginning was trifling (rt.: ts'r), your end shall greatly flourish.” Another interpretation (of Is. 2:2), “the mountain of the house of the Lord shall be established as the highest of the mountains… and Mount Tabor shall become very tall.” A parable: To what is the matter comparable? To the palace10Palterin. Gk.: praitorion; Lat. praetorium. children of a king. They went down from the city and killed lions, tigers, and bears in the forest. Then they brought them and hung them opposite the city gate, so that all the people in the city were amazed from those lions. The Holy One, blessed be he, did so with Sisera. [When] Sisera came against Israel on Mount Tabor; (according to Jud. 5:20), “The stars fought from the heavens; from their courses they fought with Sisera.”11Cf. Pes. 118b, according to which the stars descended and heated the iron implements in Sisera’s army. All began to be amazed, for there had never been an event like this, when the stars came down from the heavens to make war with flesh and blood. The Holy One, blessed be He, said, “In this world the stars have fought on your behalf, but in the world to come (according to Zech. 14:3-4), ‘Then the Lord will come forth and fight with those nations [as when He fights in the day of battle]. And His feet shall stand in that day [upon the Mount of Olives]….’ And [so on through] all that section (of Zechariah).” Then everyone will see and point Him out with the finger, as stated (in Is. 25:9), “In that day they shall say, ‘See, this is our God; [we waited for Him, and He delivered us. This is the Lord; we waited for Him. Let us rejoice and be glad in His salvation].’”