Midrasz do Rodzaju 27:41

And these are the names of the Sons of Israel that came into Egypt with Yaakov, every man came with his household – There it is written (Mishlei 13, 24): “He who spares the rod hates his son; but he who loves him disciplines him in his youth.” Ordinarily in the world, if a person says to his friend: “So-and-so hit your son”, he would be ready to reduce his livelihood. And why is it taught “ He who spares the rod hates his son”?! In order to teach you, that anyone who refrains from disciplining his son in the end causes him to fall into evil ways and will hate him. This is what we have found with Yishmael, who behaved wickedly on Avraham his father but did not rebuke him, with the result that he fell into evil ways and he hated him and he left from his house with nothing. What did Yishmael do when he was fifteen years old? He started to bring idols from the market and he would play with them and worship them as he had seen others do, immediately (Bereishit 21, 9) “And Sarah saw the son of the Egyptian Hagar that she had given birth for Avraham was fooling around etc…” And there is no fooling except for idol worship, like that it says (Shemot 32,6): And they rose up to fool around. Immediately (Bereishit 21,10): And she said to Avraham , Send out this maid-servant and her son, perhaps my son will learn from him. Immediately, (Bereishit 21,11) And this thing was very bad in the eyes of Avraham etc...on account of his son because he had become evil. (Bereshit 21,12) And G-d said to Avraham, do not let it be evil in your eyes etc... From here you can learn, that Avraham was secondary to Sarah in prophecy, following on, (Bereishit 21,14): And Avraham got up in the morning and he took bread and a bottle of water, to teach you, that he hated Yishmael because of his evil ways, and sent him and his mother Hagar empty-handed and expelled them from his house because of this. Do you really think that Avraham, of whom it is written (Bereishit 13,2): And Avraham was very rich in cattle etc... that he would send his wife and his son from his house empty-handed, without clothes or means of a livelihood?! Rather, this is to teach you, since he turned evil, he stopped thinking about him. What was his end? After he had been expelled, he sat at the cross-roads and was a bandit, as it says (Bereishit 16,12): And he was a wild man. And similar to this (Bereishit 25,28): And Yitzchak loved Esav, therefore he turned to evil ways, because he was not rebuked, like we were taught: Five transgressions the evil Esav transgressed on that day: He seduced an engaged lady, and killed a man, denied resurrection, and rejected the fundamentals of religion and spurned his birthright, that he desired the death of his father, and sought to kill his brother, as it says (Bereishit 27,41):May the days of mourning for my father be brought close etc.. And he forced Ya'acov to flee from his father. And he even went with Yishmael, to learn from his evil ways and to add to his wives, as it says (Bereshit 28,9): And Esav went to Yishmael. Similarly with David, that he did not rebuke or chastise his son Avshalom, he turned to evil ways and sought to kill his father, and he lay with concubines, and becoming the cause if his wandering, bare-footed and crying, and many thousands and myriads of Israelites were slaughtered, and he caused much suffering upon them which did not end. As it is written (Psalms 3,1): A song of David, when he fled from Avshalom his son, just as it was written after (Psalms 3,2) How great in number have my enemies become etc. And cultural evil is harsher on one's home than the war of Gog and Magog, for regarding the war of Gog and Magog it says: (Tehilim 2:1) "Why do the nations stir?" and later it is written: (Tehilim 3:2) "God, how many my enemies are!" And similarly David behaved with Adoniyah, he did not beat him in punishment, and did not get angry at him, and therefore he left to cultural evil, as is written: (Kings 1 1:6) "And his father never scolded him...and she bore him after Avshalom." Wasn't Avshalom the son of Maacha, while Adoniyahu was the son of Chagit? What does it mean, "she bore him after Avshalom"? Instead- since he [Avshalom] left to cultural evil, and his father never beat him, and it is written about Adoniyahu "his father never scolded him," he too left to cultural evil, and therefore it is written: "and she bore him after Avshalom." (Proverbs 13:24) "But he who loves him disciplines him in his youth" refers to the Holy Blessed One, who loves Israel, as it is written (Malachi 1:2) "I have loved you, says God," who increases their suffering. One can find three good gifts that the Holy Blessed One gave to Israel, and they were each given only by means of suffering: the Torah, the Land of Israel, and life in the World to Come. The Torah, as it is written: (Psalms 94:12) "How lucky is the man who You discipline, God, and to whom You teach Your Torah." The Land of Israel, as it is written: (Deuteronomy 8:5) "Bear in mind that the LORD your God disciplines you just as a man disciplines his son." What is written next? (Deuteronomy 8:7) "For the LORD your God is bringing you into a good land..." The World to Come, as it is written: (Proverbs 6:23) "For the commandment is a lamp, the teaching is a light, and the way to life is the rebuke that disciplines." And when anyone rebukes his son, the son increases his love for his father, and he honors him, as it is said: (Proverbs 29:17) "Discipline your son and he will give you peace." And it says: (Proverbs 19:18) "Discipline your son while there is still hope." And he increases his love for him, as it says: "But he who loves him disciplines him early," meaning because he disciplines him early, therefore he loves him. You find that Abraham disciplined Isaac his son and taught him Torah and guided him in his ways, as is written about Avraham: (Genesis 26:5) "In return for Avraham's obedience to my voice" and it is written: (Genesis 25:19) "These are the descendants of Isaac, son of Abraham," which teaches you that he was similar to his father in all ways- in beauty, in wisdom, in wealth, and in good deeds. You should know that he [Isaac] was thirty-seven years old when his he was bound by his father, and it is written: (Genesis 24:1) "And Abraham was old, advanced in age" and yet he bound him and positioned him like a lamb, and he did not refuse. Therefore: (Genesis 25:5) "Abraham gave all that he had to Isaac," Which is to say, "he who loves him disciplines him early." In the same manner, Isaac would discipline Jacob early, for Isaac taught him Torah and disciplined him in his house of study, as it says: (Genesis 25:27) "but Jacob was a mild man who stayed home." And he learned what his father taught him, and then he separated from his father and hid in the house of Ever to study Torah. Therefore he merited blessing and inherited the land, as it says: (Genesis 27:1) "Jacob lived in the land of his father's residence, in the land of Canaan." And even our Patriarch Jacob disciplined his sons, and beat them and taught them his ways, so that none of them would be disposable, as it is written: (Exodus 1:1) "These are the names of the sons of Israel who arrived to Egypt..." The verse equates them all to Jacob, for they were all righteous as he had been. This resolves: "But he who loves him disciplines him early."

“If only you were like a brother to me, who suckled the breasts of my mother. I would find you outside; I would kiss you, yet they would not despise me” (Song of Songs 8:1).
“If only you were like a brother to me” – like what brother? Like Cain to Abel? Cain killed Abel, as it is stated: “Cain arose against Abel his brother, and killed him” (Genesis 4:8). Rather, like Ishmael to Isaac? Ishmael hated Isaac. Rather, like Esau to Jacob? But it is stated: “Esau hated Jacob” (Genesis 27:41). Rather, like Joseph’s brothers to Joseph? They hated him, as it is stated: “His brothers were jealous of him” (Genesis 37:11). Like what brother? “One who suckled the breasts of my mother” – that is to say like Joseph to Benjamin, who loved him wholeheartedly, as it is stated: “Joseph saw Benjamin with them” (Genesis 43:16).¹As the story unfolds, the verse states that Joseph wept when he saw Benjamin (Genesis 43:30).
“I would find you outside; I would kiss you”; “outside” – this is the wilderness, which is outside the settled area. “I would kiss you” – regarding two brothers who kissed each other, and these are Moses and Aaron, as it is stated: “He went, and he met him at the mountain of God, and he kissed him” (Exodus 4:27).
“They would not despise me” – Rabbi Pinḥas said: There was an incident involving two siblings, one of whom was in Meron and one in Gush Ḥalav. The house of the one who lived in Meron caught fire. His sister from Gush Ḥalav came and began hugging, embracing, and kissing him, and saying: This does not demean me, as my brother was in dire straits and was delivered from them.

Another example of this is stated in Scripture: Now Isaac loved Esau (ibid. 25:28). Apparently, Esau went astray because his father failed to chastise him. As we have learned, the wicked Esau committed five transgressions in one day: he slept with a betrothed maiden, killed a man, denied the concept of resurrection, rejected the essential principle of religion (i.e., became an atheist), and despised the birthright. All of these transgressions are indicated either specifically in verses in Scripture or by analogy with other verses in Scripture (gezerah shavah). Furthermore, he longed for his father’s death, so that he might slay his brother, as it is said: Let the days of mourning for my father be at hand, then will I slay my brother, Jacob (Gen. 27:41). He compelled Jacob to flee from his father’s house, while he went to Ishmael’s home to learn evil ways from him, and to add to the number of his wives, as it is said: So Esau went unto Ishmael, and took unto the wives that he had Mahalath the daughter of Ishmael, Abraham’s son (ibid. 28:9).

“For the dream comes with much concern; and a fool's voice with many words” (Ecclesiastes 5:2).
“For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the generation of the Flood were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – due to the many words that they expressed from their mouths, and said: “What is the Almighty that we should serve Him…” (Job 21:15).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the generation of the Dispersion were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: “And we will make a name for ourselves…” (Genesis 11:4).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the Sodomites were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: Let the convention of passersby be forgotten from among us;¹Let us not allow the welcoming of guests or the performance of kindness to passersby. that is what is written: “And it forgets that a foot may crush it or a beast of the field trample it” (Job 39:15).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the Egyptians were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: “Who is the Lord that I should heed His voice…” (Exodus 5:2).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Sisera were due to the many evil concerns in which he engaged. “And a fool's voice with many words” – as it is stated: “He oppressed the children of Israel…” (Judges 4:3).
Another matter: “For the dream comes with much concern,” all the pain and suffering that the Holy One blessed be He brought upon Sennacherib were due to the many evil concerns in which he engaged. “And a fool's voice with many words” – because he cursed and blasphemed, as it is stated: “Who among the gods of all these lands rescued their land [from my hand, that the Lord will rescue Jerusalem from my hand?”] (Isaiah 36:20).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the tribes of Judah and Benjamin were due to the many evil concerns in which they engaged, as it is stated: “They denied the Lord” (Jeremiah 5:12).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Nebuchadnezzar were due to the many evil concerns in which he engaged, as it is stated: “Who is the god who will deliver you from my hands?” (Daniel 3:15).
Another matter “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Belshatzar were due to the many evil concerns in which he engaged, as it is written: “They drank wine and praised the gods of gold and silver…” (Daniel 5:4).
Likewise, you find regarding Pharaoh,²You find a dream that comes with much concern. as it is stated: “It was at the end of two full years [that Pharaoh dreamed]” (Genesis 41:1). Pharaoh said:³This is stated concerning the conclusion of the verse from Ecclesiastes, “and a fool’s voice with many words.” Who watches over whom; is it I over my god or my god over me? Is it not I who watches over my god? That is what is written: “It was at the end of two full years [that Pharaoh dreamed, and behold, he was standing over the Nile].”⁴Pharaoh was standing watch over the Nile, his god.
Likewise you find regarding Aḥashverosh; Rabbi Yehuda ben Rabbi Simon said: All night, Aḥashverosh was seeing Haman standing over him, with his sword drawn in his hand, removing his royal garment from upon him and his crown from upon his head, and seeking to kill him. He would awaken and say: What is this dream? This is a vision.⁵This is a prophetic vision from Heaven (Etz Yosef). Alternatively, this is but a vision, an inconsequential dream (Maharzu). Until when? Until the morning came. The king said: “Who is in the courtyard?” (Esther 6:4). They said to him: “Behold, it is Haman standing in the courtyard” (Esther 6:5). He said: ‘This is the dream’; “for the dream comes with much concern.” “Haman had come to the outer courtyard of the king’s palace, to say to the king to hang Mordekhai on the gallows that he had prepared for him” (Esther 6:4), [for himself] and for his comrades.⁶The verse could have sufficed with “that he had prepared.” “Him” is an allusion to Haman himself and his sons. [Similarly] it is written: “He prepared weapons of death for himself; his arrows will act against pursuers [ledolekim]” (Psalms 7:14).⁷These evildoers prepared weapons, but they themselves will ultimately be killed by them. What is ledolekim? Rabbi [Yehuda HaNasi] said: These are the wicked who cast fire [delek] upon them. Rabbi Yaakov of Kefar Ḥanan said: These are those who ignited the fire in the destruction of the Temple. The Rabbis say: These are the pursuers of Israel, as it is written: “On the mountains they pursued us” (Lamentations 4:19).
“Haman said in his heart” (Esther 6:6) – the wicked are under the control of their heart, as it is stated: “Esau said in his heart” (Genesis 27:41), “Yerovam said in his heart” (I Kings 12:26). However, the righteous, their hearts are under their control, as it is written: “Hannah, she was speaking to her heart” (I Samuel 1:13), “David said to his heart” (I Samuel 27:1), “Daniel resolved in his heart” (Daniel 1:8).⁸Literally: Daniel placed upon his heart. They are similar to their Creator, as it is stated: “The Lord said to His heart” (Genesis 8:21).
Rabbi Levi and the Rabbis: Rabbi Levi said: They think evil in their heart, and I think good in My heart.⁹This is stated from the perspective of God. The wicked plan to do evil to the righteous, but I ensure that the righteous will not be harmed. They think evil in their heart, and I judge them regarding their heart, as it is stated: “Their sword will come into their heart” (Psalms 37:15).
“Haman said in his heart” (Esther 6:6) – immediately, Haman responded and said: “Let them bring a royal garment” (Esther 6:8). He said to [Aḥashverosh]: ‘You have many garments, but [have them bring] the “royal garment,” the one that you wore on the day that you were crowned.’ “And a horse upon which the king has ridden” (Esther 6:8) – he said to [Aḥashverosh]: ‘You have many horses, but [have them bring] the horse upon which you rode on the day you were crowned.’ “And on whose head the royal crown was placed” (Esther 6:8) – when [Haman] mentioned the crown to him, his face contorted. [Aḥashverosh] said: ‘His time has come.’ That is what is written: “For the dream comes with much concern; and a fool's voice with many words.”

(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].’”

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 has rest 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 oppressed him. He also stood the test of ten trials and buried Sarah. Yet in the end he had rest. (Gen. 24:1) NOW ABRAHAM WAS OLD, ADVANCED IN YEARS, AND THE LORD BLESSED ABRAHAM <IN ALL THINGS>. Isaac was 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. In the end they begged him for mercy, [as stated] (in vs. 27): AND ISAAC SAID UNTO THEM: WHY HAVE YOU COME UNTO ME…. 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 mothers belly, Esau wanted 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 daughter, and after that Laban wanted to kill him, as stated (in Deut. 26:5): AN ARAMEAN WOULD HAVE DESTROYED MY ANCESTOR.¹³This 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 and the trouble over Joseph. Yet 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 Ps. 33:18): BEHOLD, THE EYE OF THE LORD < IS ON THOSE WHO FEAR HIM >. This < refers to > Jacob. (Ps. 33:18, cont.:) ON THOSE WHO WAIT FOR HIS STEADFAST LOVE, since Jacob waited for the Holy One.²⁰Yalqut Shim‘oni, Pss., 720, explains that Jacob’s patient waiting took place after he had been told that Joseph was dead. (Ps. 33:19:) TO DELIVER THEIR SOUL FROM DEATH, < i.e., > from his execution by Esau, who said (in Gen. 27:41): LET THE DAYS OF [MOURNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB]. (Ps. 33:19, cont.:) TO KEEP THEM ALIVE IN THE FAMINE, the one which came in his days.

“For love is as intense as death” – the love that the Holy One blessed be He has for you is as intense as death. That is what is written: “I have loved you, said the Lord…” (Malachi 1:2). “Jealousy is as cruel as the grave” – when they infuriate the Holy One blessed be He with their idol worship, as it is stated: “They would infuriate Him with strange gods” (Deuteronomy 32:16).
Another matter: “For love is as intense as death” – the love that Isaac had for Esau; that is what is written: “Isaac loved Esau” (Genesis 25:28). “Jealousy is as cruel as the grave” – the jealousy Esau had for Jacob, as it is stated: “Esau hated Jacob [because of the blessing with which his father blessed him]” (Genesis 27:41).
Another matter: “For love is as intense as death” – the love that Jacob had for Joseph, as it is stated: “Israel loved Joseph more than his sons” (Genesis 37:3). “Jealousy is as cruel as the grave” – the jealousy that his brothers had for him, as it is stated: “His brothers were jealous of him” (Genesis 37:11).
Another matter: “For love is as intense as death” – the love that Jonathan had for David, as it is stated: “Jonathan loved him as himself” (I Samuel 18:1). “Jealousy is as cruel as the grave” – the jealousy that Saul had for David, as it is stated: “Saul eyed David with suspicion” (I Samuel 18:9).
Another matter: “For love is as intense as death” – the love that a man has for his wife, as it is stated: “Enjoy life with a woman whom you love” (Ecclesiastes 9:9). “Jealousy is as cruel as the grave” – the jealousy that he has regarding her when he says to her: Do not speak with so-and-so, and she goes and speaks with him, and immediately, “a spirit of jealousy passes over him and he is jealous of his wife” (Numbers 5:14).
Another matter: “For love is as intense as death” – the love that the generation of persecution had for the Holy One blessed be He, as it is stated: “For we are killed all day long for You” (Psalms 44:23). “Jealousy is as cruel as the grave” – as the Holy One blessed be He is destined to have great zealotry on behalf of Zion. That is what is written: “So said the Lord [of hosts]: I became zealous for Zion with great zealotry” (Zechariah 8:2). “Its sparks are the sparks of fire, a great conflagration” – Rabbi Berekhya said: Like the supernal fire; the fire does not quench water and the water does not extinguish fire.

Rabbi Levi said: Accursed are the wicked who are engaged in evil counsel against Israel, and each one of them counsels in his way and says: ‘My counsel is better than your counsel.’
Esau said: ‘Cain was a fool because he killed his brother during his father’s lifetime, and he didn’t know that his father would procreate. I will not do so; rather: “Let the days of mourning my father approach, and I will kill my brother Jacob”’ (Genesis 27: 41).
Pharaoh said: ‘Esau was a fool. Did he not know that his brother would procreate during his father’s lifetime? I will not do so [delay before killing Israel]. Rather, while they are still small and just out of their mother’s womb, I will suffocate them’; that is what is written: “Every son who is born, you shall cast him into the Nile” (Exodus 1:22).
Haman said: ‘Pharaoh was a fool, as he said: “Every son who is born, you shall cast him into the Nile.” Didn’t he know that girls marry and procreate? I will not do so; rather, “to destroy, to kill and to eliminate…” (Esther 3:13).’
[Haman continued:] ‘Even Gog and Magog²²Gog is the prophesied king of Magog in the war that will take place at the end of days. See Ezekiel 38–39. in the future are destined to say: “Those who preceded me were fools, as they engaged in counsel with their kings against Israel, but they did not know that they have a patron in Heaven.” I will not do so. I will confront their patron first, and then I will confront them.’ That is what is written: “The kings of the earth have assembled, and rulers are gathered together against the Lord and against His anointed” (Psalms 2:2). The Holy One blessed be He said to him: Wicked one, do you come to confront Me? How many divisions are before Me? How many lightning bolts? How many thunder claps? It is like what is written: “The Lord thundered with a great sound” (I Samuel 7:10); and how many seraphs and how many angels? rather, My power will emerge and wage war with you; that is what is written: “The Lord will emerge and wage war against those nations, like the day that He waged war on the day of battle” (Zechariah 14:3); “The Lord will emerge like the valiant one, He will arouse zealotry like a man of war…” (Isaiah 42:13); “The Lord will be King over the entire earth” (Zechariah 14:9).

Another interpretation (of Gen. 27:1): AND HE SAID UNTO HIM (Esau): MY SON; AND HE SAID UNTO HIM: HERE I AM. Solomon proclaimed (in Prov. 26:23): SILVER DROSS LAID OVER EARTHENWARE ARE BURNING LIPS AND AN EVIL HEART. To what was Esau comparable? To a caldron³¹Gk.: miliarion; Lat.: miliarium. with an outside of gold inlaid with pearls but an inside of earthenware. [Thus did Esau say to his father: HERE I AM, while in his heart he was saying: When will he die?] Thus it is stated (in Gen. 27:41): AND ESAU SAID IN HIS HEART: LET THE DAYS OF MOURNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB. Ergo (in Prov. 26:23): SILVER DROSS LAID OVER EARTHENWARE…. And so you find that the seed of [Esau], Haman, said in his heart (in Esth. 6:6): NOW HAMAN SAID IN HIS HEART. (Is. 14:13f.:) THE FOOL HAS SAID IN HIS HEART: < THERE IS NO GOD >. (Is. 14:13:) AND YOU SAID IN YOUR HEART: I WILL ASCEND TO THE HEAVENS…. < I WILL BE LIKE THE MOST HIGH >. (Ezek. 38:10:) IT SHALL COME TO PASS IN THAT DAY THAT THOUGHTS SHALL COME UPON YOUR HEART, < AND YOU WILL DEVISE AN EVIL DESIGN >. (Ps. 10:11:) HE HAS SAID IN HIS HEART: GOD HAS FORGOTTEN. (Is. 47:8:) AND NOW {PLEASE} HEAR [THIS], {YOU} ELEGANT WOMAN WHO DWELLS IN SECURITY, WHO SAYS IN HER HEART: [I AM, AND THERE IS NO ONE ELSE]. Ergo (in Prov. 26:25): FOR THERE ARE SEVEN ABOMINATIONS IN HIS HEART; and Solomon proclaimed (in Prov. 26:23): SILVER DROSS < LAID OVER EARTHENWARE ARE BURNING LIPS AND AN EVIL HEART >.

“Haman entered, and the king asked him: ‘What is to be done to the man whom the king wishes to honor?’ Haman said in his heart: Whom would the king delight to honor besides myself?” (Esther 6:6).
“Haman entered, and the king asked him… Haman said in his heart.” The wicked are controlled by their hearts: “Esau said in his heart” (Genesis 27:41); “The scoundrel said in his heart” (Psalms 14:1); “Yerovam said in his heart” (I Kings 12:26); “Haman said in his heart.” However, the righteous are in control of their hearts. That is what is written: “Hannah was speaking upon her heart” (I Samuel 1:13); “Daniel set over his heart” (Daniel 1:8); “David said to his heart” (I Samuel 27:1). And they are similar to their Creator: “The Lord said to his heart” (Genesis 8:21).

“The king said to Haman: Hurry, take the garments and the horse; as you have said, do so to Mordekhai the Jew who sits at the king’s gate. Do not omit anything that you spoke of. Haman took the garments and the horse, dressed Mordekhai and led him, riding, through the city square and proclaimed before him: ‘So shall be done for anyone the king wishes to honor!’” (Esther 6:10-11).
“Take the garments and the horse… Haman took the garments and the horse.” He went to Mordekhai. When he [Mordekhai] was told that he was coming, he was very afraid, and he was sitting with his students before him. He said to his students: ‘My children, run and remove yourselves from here that you are not burned with my coal, as the wicked Haman is coming to kill me.’ They said: ‘If you die, we will die with you.’ He said to them: ‘If so, let us stand in prayer and pass away while praying.’ They completed their prayers and sat and engaged in the halakhot of Sefirat ha-Omer,⁵ The commandment to count the days between Passover and Shavuot. When the Temple stood, they would bring a meal offering of barley measuring one omer (the omer offering) on the 16th of Nisan, the second day of Passover. as that day was the 16th of Nisan and on that day they would bring the omer offering at the time when the Temple stood. Haman came to them and said to them: ‘What are you engaged in?’ They said to him: ‘In the commandment of the omer. That is what it says: “And if you present an offering of the first fruits to the Lord…”’ (Leviticus 2:14). There⁶For the residents of the Land of Israel, “there” refers to Babylonia, and vice versa. In the Babylonian Talmud (Megilla 16a) it is stated that Mordekhai was demonstrating to his students how to take a handful of a meal offering (Etz Yosef). they say: They showed him the halakhot of taking a handful [of a meal offering]. And [these interpretations] are one and the same, as they would take a handful from the omer. He said to them: ‘This omer, what is it? Is it [made] of gold or of silver?’ They said to him: ‘Not of gold and not of silver and not of wheat, but of barley.’ He said to them: ‘What is its value? Is it ten kantrin?’⁷Kantrin, or singular Kantar, is a measurement of silver equivalent to one talent, ~33 kg. They said to him: ‘It goes for ten manin.’⁸Manin, or singular maneh, in this context is equivalent to the small silver coin known as a ma’a. He said to them: ‘Rise, for your ten manin have vanquished my ten thousand kantrin of silver.’
Once [Mordekhai] had finished praying, Haman said to Mordekhai: ‘Put on these royal garments.’ He said to him: ‘Why are you dishonoring the monarchy? Is there any man who would put on royal garments without bathing?’ He [Haman] went and sought a bath attendant and could not find one. What did he do? He girded his loins and went in and bathed him. When he came out, he said to him: ‘Take this crown.’ He [Mordekhai] said to him: ‘Why are you dishonoring the monarchy? Is there any man who would put on a royal crown without a haircut?’
He [Haman] went and sought a barber and did not find one. What did he do? He went to his house and brought scissors and sat and gave him a haircut. He began to sigh. He [Mordekhai] said to him: ‘Why are you sighing?’ He said to him: ‘Woe to this man’s⁹ Referring to oneself in the first person was considered bad luck. “This man” in this context is Haman, referring to himself. father – he [Haman] has been removed from being a high official and an overlord and has been made a bath attendant and a barber!’ He [Mordekhai] said to him: ‘That is why I asked you. Do I not know that the father of that man [Haman] was a bath attendant and a barber in Kefar Karyanus and you have found his barber tools?’ He [Haman] said to him: ‘Arise and ride this horse.’ He said to him: ‘I have not the strength [to mount it], for I am old.’ He said to him: ‘Am I not an old man?’ He said to him: ‘Was it not you who brought it on yourself?’ He said to him: ‘Get up, for I will bend my back for support and you step on me and get up and ride, to fulfill for you that which Scripture says: “And you shall tread on their high places” (Deut. 33:29).

(Lev. 22:28:) “In the case of an animal from the herd or the flock, [you shall not slaughter] it and its offspring on the same day.”⁶⁶Although the nouns here are masculine singular and would normally read: IN THE CASE OF A BULL OR A SHEEP, Rashi understands the verse as only prohibiting the slaughter of a female beast and its offspring on the same day. Others like Ibn Ezra understand the prohibition in the verse as referring to both sexes. For a discussion of the two interpretations, see Hul. 78b-80a. This text is related (to Prov. 12:10), “A righteous one regards the life of his beast, but the compassion of the wicked is cruel.”⁶⁷Lev. R. 27:11: PRK 9:11. “A righteous one regards the life of his beast.” This refers to the Holy One, blessed be He, as it is written in the Torah (in Deut. 22:6 with reference to birds), “you shall not take the mother with the young.”⁶⁸Cf. Tos. Meg. 25a. “But the compassion of the wicked is cruel.” This refers to Sennacherib, of whom it is written (in Hos. 10:14), “the mother was dashed to pieces with the children.” “A righteous one regards the life of his beast.” This refers to the Holy One, blessed be He, as it is written in the Torah (in Lev. 22:28), “In the case of an animal from the herd or the flock, [you shall not slaughter] it and its offspring….” “But the compassion of the wicked is cruel.” This refers to Haman, of whom it is written (in Esth. 3:13), “to destroy and to annihilate [all the Jews].” R. Levi said, “Woe to the wicked, because they devise secret plans against Israel.⁶⁹M. Ps. 2:4. Each and every one says, ‘My plan is better than your plan.’ Esau said, ‘Cain was stupid to kill [his brother] Abel during his father's lifetime.⁷⁰Cf. Gen. R. 75:9. Did he not know that his father would be fruitful and multiply [afterwards]? I am not acting like that. Instead (in Gen. 27:41), “Let the days of mourning for my father come; then I will kill my brother Jacob.”’ Pharaoh said, ‘Esau was stupid to say, “Let the days of mourning for my father come.” Did he not know that his brother would be fruitful and multiply during his father's lifetime? I will not act like that. Instead, while they are tiny under their mothers' birthstool, I will strangle them.’ Thus it is written (in Exod. 1:22), ‘Every son born you shall throw into the Nile.’ Haman said, ‘Pharaoh was stupid to say, “Every son born [you shall throw into the Nile, but every daughter you shall keep alive].” Did he not know that, when the daughters are married to men,⁷¹According to Yafat Toar, this means foreign men, but it appears to me to be speaking about older Jewish men who were born before this decree (Ed. FN). they are fruitful and multiply through them. I will not act like that. Instead, [I will act] (in Esth. 3:13), “to destroy and to annihilate [all the Jews, young and old, children and women, on a single day].”’” R. Levi said, “Gog and Magog as well are going to say the same, ‘The former ones were stupid because they devised secret plans against Israel. Did they not know that they have a Patron⁷²Lat.: patronus. in the heavens? I will not act like that. First I will join in battle with their Patron, and after that I will join in battle with them.’” Thus it is written (in Ps. 2:2), “The kings of the earth take their stand, and the rulers take counsel together against the Lord and against his anointed.” The Holy One, blessed be He, said to him, “O wicked one, have you come to Me to join in battle?⁷³Rt.: ZWG. The root more commonly refers to joining in wedlock as does the Greek verb, zeugnunai. By your life I will wage war with you,” as stated (in Is. 42:13), “The Lord shall go forth like a warrior […].” It also says (in Zech. 14:3) “Then the Lord will come forth and fight with those nations.”

(Exodus 15:15) "Then the chiefs of Edom were confounded": If you say because they (thought) they were coming to inherit their land, is it not written (Devarim 2:5) "… for I will not give you of their (Edom's) land"? What, then, is the intent of "Then the chiefs of Edom were confounded"? Because of worry (over contention.) They said: Now they are coming to stir up strife because of our father's hatred of their father, viz. (Genesis 27:41) "And Esav hated Jacob." (Exodus, Ibid.) "the mighty ones of Moav" (were confounded. Why so?) If you say because they (thought) they were coming to inherit their land, is it not written (Devarim 2:9) "Do not antagonize Moav, etc." and (Ibid. 19) "When you come opposite the children of Ammon, do not antagonize them, etc."? What, then, is the intent of "the mighty ones of Moav (were seized with trembling")? Because of worry (over contention.) They said: Now they are coming to rekindle the strife between our father and theirs, viz.(Genesis 13:7) "And there was strife between the herdsmen of Avram's cattle and those of Lot's, etc."

[Another interpretation] (of Prov. 12:10): A RIGHTEOUS ONE REGARDS < THE LIFE OF HIS CATTLE >. This refers to the Holy One, who said (in Lev. 22:28): IN THE CASE OF AN ANIMAL FROM THE HERD OR THE FLOCK, < YOU SHALL NOT SLAUGHTER > IT AND ITS OFFSPRING…. (Prov. 12:10, cont.:) BUT THE COMPASSION OF THE WICKED IS CRUEL. This refers to Haman, of whom it is written (in Esth. 3:13): TO DESTROY AND TO ANNIHILATE < ALL THE JEWS >… < ON A SINGLE DAY >. R. Levi said: Woe to the wicked, because they devise secret plans against Israel.⁷⁸M. Ps. 2:4. Each and every one says: My plan is better than your plan. Esau said: Cain was stupid to kill [his brother] Abel during his father's lifetime.⁷⁹Cf. Gen. R. 75:9. Did he not know that his father would be fruitful and multiply? I am not acting like that. Instead < he said > (in Gen. 27:41): PLEASE⁸⁰Na. The word is added to the Masoretic Text. LET THE DAYS OF MOURNING FOR MY FATHER COME; [THEN I WILL KILL MY BROTHER JACOB]. Pharaoh said: Esau was stupid to say: LET THE DAYS OF MOURNING [FOR MY FATHER] COME. Did he not know that his brother would be fruitful and multiply during his father's lifetime? I will not act like that. Instead, while they are tiny under their mothers' birthstool, I will strangle them. Thus it is written (in Exod. 1:22): EVERY SON BORN YOU SHALL THROW INTO THE NILE … Haman said: Pharaoh was stupid to say: EVERY SON BORN < YOU SHALL THROW INTO THE NILE >, [BUT EVERY DAUGHTER YOU SHALL KEEP ALIVE]. Did he not know that, when the daughters are married to men, they are fruitful and multiply through them. I will not act like that. Instead, < I will act > (in Esth. 3:13): TO DESTROY AND TO ANNIHILATE [ALL THE JEWS, YOUNG AND OLD, CHILDREN AND WOMEN, ON A SINGLE DAY]. R. Levi said: Gog [and Magog] as well are going to say the same: The former ones were stupid because they devised secret plans against Israel. Did they not know that they have a patron⁸¹Lat.: patronus. in the heavens? I will not act like that. First I will join in battle with their patron, and after that I will join in battle with them. Thus it is written (in Ps. 2:2): THE KINGS OF THE EARTH TAKE THEIR STAND, AND THE RULERS TAKE COUNSEL TOGETHER AGAINST THE LORD AND AGAINST HIS ANOINTED. The Holy One said to him: O wicked one, have you come to me to join in battle?⁸²Rt.: ZWG. The root more commonly refers to joining in wedlock as does the Greek verb, zeugnunai. By your life I will wage war with you, as stated (in Is. 42:13): THE LORD SHALL GO FORTH LIKE A WARRIOR…. It also says (in Zech. 14:3): THEN THE LORD WILL COME FORTH AND FIGHT WITH THOSE NATIONS AS WHEN HE FIGHTS IN THE DAY OF BATTLE.

Another interpretation (of Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. This text is related (to Cant. 8:1): IF ONLY YOU COULD BE TO ME LIKE A BROTHER. Israel is saying to the Holy One: IF ONLY YOU COULD BE TO ME LIKE A BROTHER. Like which brother?¹¹⁰Tanh., Exod. 1:27; Exod. R. 5:1; PRK 16:5; PR 29/30A:6; 29/30B:1. You find that from the beginning of the creation of the world until now brothers have hated each other. Cain hated Abel and killed him, as stated (in Gen. 4:8): CAIN AROSE AGAINST HIS BROTHER ABEL AND MURDERED HIM. Ishmael hated Isaac (rt.: TsHQ), as stated (in Gen. 21:9): WHEN SARAH SAW THE SON WHOM HAGAR THE EGYPTIAN HAD BORNE TO ABRAHAM PLAYING (rt.: TsHQ). Now PLAYING can only mean that he desired to kill him, as stated (in II Sam. 2:14): PLEASE LET THE YOUNG MEN ARISE AND PLAY BEFORE US.¹¹¹The result of their “playing” was that they all killed each other. See above, Gen. 6:5; below, Numb. 6:8; 10:9. Esau also hated Jacob, as stated (in Gen. 27:41): AND ESAU SAID IN HIS HEART: <LET THE DAYS OF MOURNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB>. Moreover, the tribes hated Joseph, as stated (in Gen. 37:4): THEY HATED HIM. So like which brother? Israel said: Like Moses and Aaron, as stated (in Ps. 133:1): SEE HOW GOOD AND HOW PLEASANT IT IS <FOR KINDRED TO DWELL TOGETHER>, since they loved each other and cherished each other. Thus when Moses received the kingship and Aaron < received > the high priesthood, they were not jealous of each other. Rather they were happy in each other's greatness.¹¹²See below, Lev. 3:5. You know yourself it to be so. You find that, when the Holy One said to Moses (in Exod. 3:10): SO COME NOW, I WILL SEND YOU UNTO PHARAOH…, Moses said to him (in Exod. 4:13): PLEASE MAKE < SOMEONE ELSE YOUR AGENT>. Do you imagine that Moses may have delayed in order not to go? He only acted out of respect for Aaron. Moses said: Before I arose, Aaron had been prophesying to them for eighty years. He <is the one> of whom it is stated (in Ezek. 20:5): I MADE MYSELF KNOWN TO THEM IN THE LAND OF EGYPT. And where is it shown that Aaron prophesied to them? Where it is stated (in I Sam. 2:27–28): NOW A MAN OF GOD CAME UNTO ELI AND SAID UNTO HIM: THUS SAYS THE LORD: I SURELY REVEALED MYSELF {TO} [UNTO] YOUR FATHER'S HOUSE IN EGYPT, WHEN THEY BELONGED TO PHARAOH'S HOUSE; AND I CHOSE HIM FROM ALL THE TRIBES OF ISRAEL TO BE MY PRIEST.¹¹³The midrash seems to ignore the fact that what the Holy One says here is introduced by an interrogative particle. He said to him: All these years Aaron has prophesied to them. So am I now to go to them in my brother's domain so that he will be upset? For that reason Moses did not desire to go. The Holy One said to him: Your brother Aaron will not be upset over this matter. Rather he will be happy. You yourself know that he is going out for a meeting¹¹⁴Gk.: apante, apantesis. with you. It is so stated (in Exod. 4:14): SEE, HE IS SETTING OUT TO MEET YOU; AND WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART: not in his mouth alone but in his heart, his heart more than his mouth. WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART. R. Simeon ben Johay said: The heart that was happy at his brother's greatness shall put on Urim and Thummim, as stated (in Exod. 28:30): AND INSIDE THE BREAST PLATE OF JUDGMENT YOU SHALL PUT THE URIM AND THUMMIM SO THAT THEY SHALL BE UPON AARON'S HEART. Ergo (In Exod. 4:14): AND ALSO SEE, HE IS SETTING OUT TO MEET YOU; AND WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART. When <the Holy One> had said this to him, <Moses> took it upon himself to go. Immediately the Holy One revealed himself to Aaron. He said to him: Go out to meet your brother Moses so that he may know that you are happy over the matter. It is therefore stated (in Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. Ergo (in Cant. 8:1): IF ONLY YOU COULD BE TO ME LIKE A BROTHER, like Moses and Aaron who loved each other. (Ibid., cont.:) IF I MET YOU OUTSIDE, I WOULD KISS YOU. (Exod. 4:27:) SO HE WENT TO MEET HIM ON THE MOUNTAIN OF GOD AND KISSED HIM.

Another comment upon the verse And the Lord said to Aaron: “Go into the wilderness to meet Moses” (Exod. 4:27). Scripture says elsewhere in reference to this verse: O that thou wert as my brother (Song 8:1). The Israelites said to the Holy One, blessed be He:, O that thou wert as my brother, yet you find that all brothers hated each other. Cain hated Abel, as it is said: And Cain rose up against Abel his brother (Gen. 4:8). Ishmael hated Isaac, as is said: And Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, making sport (Gen. 21:9). Making sport implies, in this instance, that he wanted to kill him, as it is said: Let the young men, I pray thee, arise and make sport before us (II Sam. 2:14). Esau hated Jacob, as is said: And Esau said in his heart, etc. (Gen. 27:41). And the tribes hated Joseph, as it is said: And they hated him (Gen. 37:4). But in this instance the Israelites asked of the Holy One, blessed be He: Do you mean like Moses and Aaron, of whom it is said: Behold how good and how pleasant it is for brethren to dwell together in unity (Ps. 133:1)? They loved and cherished each other. At the time that Moses took the kingship and Aaron the priesthood, they bore no resentment toward each other. In fact, they rejoiced in each other’s exalted role.

The Holy One, blessed be He, said to him: "Art thou better than thy fathers?" Esau sought to slay Jacob, but he fled before him, as it is said, "And Jacob fled into the field of Aram" (Hos. 12:12). Pharaoh sought to slay Moses, who fled before him and he was saved, as it is said, "Now when Pharaoh heard this thing, he sought to slay Moses. And Moses fled from the face of Pharaoh" (Ex. 2:15). Saul sought to slay David, who fled before him and was saved, as it is said, "If thou save not thy life to-night, to-morrow thou shalt be slain" (1 Sam. 19:11). Another text says, "And David fled and escaped" (1 Sam. 19:18). Learn that everyone, who flees, is saved. Elijah, may he be remembered for good, arose and fled from the land of Israel, || and he betook himself to Mount Horeb, as it is said, "And he arose, and did eat and drink" (1 Kings 19:8). There the Holy One, blessed be He, was revealed unto him, and He said to him: "What doest thou here, Elijah?" (1 Kings 19:9). He answered Him, saying: "I have been very zealous" (1 Kings 19:10). (The Holy One, blessed be) He, said to him: Thou art always zealous ! Thou wast zealous in Shittim on account of the immorality. Because it is said, "Phineas, the son of Eleazar, the son of Aaron the priest, turned my wrath away from the children of Israel, in that he was zealous with my zeal among them" (Num. 25:11). Here also art thou zealous. By thy life ! They shall not observe the covenant of circumcision until thou seest it (done) with thine eyes.

Rabbi Tanchuma said: The two lads grew up; the one went by the way of life, and the other went by the way of death, as it is said, "And the boys grew, and Esau was a cunning hunter" (Gen. 25:27). Jacob went on the way of life, for he was dwelling in tents, and he studied the Torah all his days. Esau went on the way of death, because he slew Nimrod and his son Chavir, and he almost sought to kill Jacob his brother, as it is said, "The days of mourning for my father are at hand, and I will slay my brother Jacob" (Gen. 27:41).

And Ad-nai said to his heart (Gen. 8:21) - The wicked are under control of their heart: 'The fool has said in his heart' (Ps. 14:1); 'And Esav said in his heart' (Gen.27:41); 'And Yerovoam said in his heart' (I Kings 12:25); 'Now Haman said in his heart' (Est. 6:6). But the righteous have their hearts under their control since it is written 'Now Hannah, she spoke at her heart' (I Sam. 1:13); 'And David said to his heart' (I Sam. 27:1); 'But Daniel put to his heart' (Dan. 1:8); [so too] 'And the Lord said to his heart: I will not again/add curse to the ground' (Gen. 8:21): He did not add to it, and let that indeed suffice. The Rabbis interpreted: I will not add [curse] to the children of Noah; I will not add [curse] to future generations. 'Because the devisings of man's heart [yetzer lev] is evil'. Rabbi Hiyya the Elder said: How terrible must be the dough when the baker himself testifies it to be bad! 'Because the inclination of man's heart [yetzer lev] is evil from his youth' Abba Jose the potter said: How terrible must be the leaven when he who created it testifies that it is bad, as it is written 'For He knows our inclinations, it is remembered that we are dust' (Ps. 103:14). The Rabbis said: How terrible must be the plant when the planter himself testifies that it is bad as it is written 'For the Lord of hosts, that planted you, has spoken evil of you (Jer. 1:17). Antoninus asked our teacher: ‘When is the evil inclination placed in a person, from the moment one comes out of the womb of one's mother or before one comes out of the womb of one's mother?’ ‘Before one comes out of the womb of one's mother’ he replied. [Antoninus] replied ‘It can't be, if [the yetzer] is put before one comes out from the womb, one would dig through the womb and emerge! Rabbi agreed with him, because his view corresponds with that of Scripture: 'Because the inclination of man's heart [yetzer lev] is evil from his youth [mine'urav]'. Rabbi Yudan said: This is written mine'urav (from his awakening), which means, from when he awakes [nin'ar] to the world. Antoninus asked our Teacher further: “When is the soul [neshama] put in a person, from the moment one comes out of the womb of one's mother or before one comes out of the womb of one's mother?’ He answered: ‘When one comes out of the womb of one's mother.’ [Antoninus] replied ‘It can't be! This is comparable to meat left without salt for three days - will it not putrefy?' Our Teacher agreed with him, for Scripture supports him: 'You bestowed on me life and care; Your providence watched over my spirit[ruach].' (Job 10:12) - hence, when did You place the spirit in me? When You gave me Your providence.

..[With regard to] this did [Jeremiah] say to have it written, 'Surely the shepherd boys will drag away [the evil ones, Edom or Babylonia in defeat].' (Jeremiah 49:20, 50:45) Rabbi Samuel son of Nachmani said, 'We have a tradition in our hands that Esau [i.e., evildoers, identified with Esau, Edom, and Babylonia] will not fall except into the hands of [the tribal descendants of] Rachel's children [i.e., Joseph or Benjamin]. Why? Because if the [other] tribes were to bring suit against Esau, saying, 'Why did you pursue your brother [our ancestor Israel to harm him (see e.g., Genesis 27:41)]? [We, Israel, have a claim against you for this!]' Then he [Esau can] say to them, 'Why did you pursue your brother Joseph [to harm him]? You are no better than I!' But if Joseph should come to him and say, 'Why did you pursue your brother?', he [Esau] will have no answer. For if Esau were to say '[I pursued him] because he did me evil!' [Joseph could reply,] 'My brothers also requited me with evil, and I requited them with good!' Immediately he [Esau would have to] be silent. And about this is it written, 'See, they are become like straw, Fire consumes them; They cannot save themselves From the power of the flame . . .' (Isaiah 47:14). 'Behold, they are become like straw' -- this refers to Esau . . . [Translation incomplete]