Bereishis Rabbah (63:10) . AND THE BOYS GREW . R. Phinehas said in R. Levi's name: They were like a myrtle and a wild rose-bush growing side by side; when they attained to maturity, one yielded its fragrance and the other its thorns. So for thirteen years both went to school and came home from school. After this age, one went to the house of study and the other to idolatrous shrines. R. Eleazar b. R. Simeon said: A man is responsible for his son until the age of thirteen; thereafter he must say, ' Blessed is He who has now freed me from the responsibility of this boy.’
RSR Hirsch (Bereishis 12:10-13) And there was famine in the land The story that opens with these words is puzzling at first glance. Abraham left the land destined for him; he did not trust God, he raised and provided for himself even in the land of Zion. It also appears at first glance, that he endangered the moral well-being of his wife in order to save his own his soul! It is not even in our power to settle all the questions, even if forced to conclude according to Ramban's opinion: "Know that Abraham, our father, committed a great sin Inadvertently, he brought his righteous wife into a moral dilema because of his fear lest they kill him,... also his departure from the land that was commanded about because of the famine, an iniquity which he sinned, etc., His answer does not resolve all our difficulties. . However you should know that the Torah does not present the great men of Israel as ideals for the purpose of perfection; It does not say about anyone: "Here before me is the ideal, in this man the divine has become man!" In general, it does not present the life of any person as an exemplary life - so that we can learn from him what is good and what is righteous, what we do and what we do not do. If the Torah wants to draw us a figure, so that we can learn from its example, then it does not show a human being, whose foundation is dust and ashes, but the Holy One, blessed be He, presents Himself as an example. Do not say tis behavior is good and proper since this person did it. The Torah is not a collection of does not collection of good deeds. It simply tells what happened - not in order to emulate the deeds. The Torah does not conceal errors and faults of the great men of Judaism and by this establishes their validity and importance of Truth. Knowledge of the faults of Gedolim does not diminish their stature. It does the opposite since they are great men in spite of their faults. If they were great without faults then they would be viewed as inherenty different from the rest of us and their level is beyond our reach since they have no lust or inner blemishes. Their personality and good deeds are simply the inevitable consequence of thei unique elevated nature. Since they didn’t need to work on themselves to do good. they can not be a role model for us. For example, the humility of Moshe which was accompanies by a tendency to be angry. I might mistakenly think that he was born with this trait of humility and thus we can not learn from him. However when he declared “Listen you rebels!” we see his his greatnesss. He acquired his humility with great effort and self control. We can learn from him and hope that we too can acquire these traits. We learn this from our great men such as the Ramban. Our job is not to defend the Gedolim because they don’t need it, The Torah is the Torah of Truth. If we deleted the view of Ramban that Avraham sinned we would have missed the message of the need to act in a normal manner to be saved and not rely on miracles
RSR Hirsch (Bereishis 25:27) And they grew up - Nowhere did our sages refrain from revealing weaknesses and errors, small or large, in the deeds of our great forefathers. And precisely by doing so, they glorified the Torah, and glorified its lessons for all generations. Also here one of their comments implies to us that the source of the deep contrast between the grandchildren of Abraham was not only their innate qualities but was also the consequence in their improper education. While Yakov and Esav were children, their innate hidden differences were ignored and they received the identical education. They seemed to have forgotten the great principle of educations “Educate the youth according to his unique nature” This means that education needs to be adjusted according to the unique nature in order to influence his future behavior so that it produces purity and a consistent Jewish conduct as well as the same Jewish commitment. This means that the education must be individualized and thus is different for different people. Consequently they must be educated uniquely with an eye to the future. By placing both Yakov and Esav on the same bench and teaching them in an identical manner for deed and thought, it is guaranteed that at least one will be ruined. Yakov sat and internalized the flow of wisdom in his desire for spiritual growth. In contrast Esav sat there looking forward to the day he would be able to reject this ancient wisdom. This is the natural consequence of treating them the same and ignoring their actual nature which is repelled by this approach. If their parents Yitzchok and Rivkah had paid attention to their uniqueness. If they had asked initially asked themselves what are Esav’s underlying strengths? What is the best way to implant the desire to serve G-d. If they had done this than Esav would not have become a mighty hunter but rather a mighty Servant of G-d. So in truth, despite all their innate differences, Yakov and Esav remained twin brithers in their spirit and life. From the beginning the sword of Esav was joined with the spirit of Yakov in a unique covenant. Who knows how different the future might have been if Esav was raised properly? But it is a mute point and never happened. When these youth grew up it was revealed to all, that despite coming from the same womb and growing up and being educated together, they were entirely different by nature and deed