“And may God give you from the dew of the heavens.” It is written: “My root will be open to water, and dew will lie on my branch” (Job 29:19) – Job said: ‘Because my doors were wide open, everyone would reap dry crops, and I would reap full, lush kernels.’ What is the source? “My root will be open to water.”1The verse is being interpreted as saying that the door was open and everything was available to a guest, just as water is freely available. The word root is interpreted as referring to the door since the house "begins" from the door and the tree begins from it's roots (Radal). Jacob said: ‘Because I was engaged in Torah that is likened to water, I was privileged to be blessed with dew,’ as it is stated: “And may God give you from the dew of the heavens.”
Rabbi Berekhya began: “Return, return, the Shulamite; return, return, and we will gaze upon you” (Song of Songs 7:1) – “return” is written four times, corresponding to the four kingdoms into which Israel entered whole and emerged whole. “The Shulamite” – it is a nation that the peace [shalom] of the One who lives forever moves with it, from tent to tent. “The Shulamite” – the nation that the priests instill peace into it every day, as it is stated: “They shall place My name” (Numbers 6:27), and it is written: “And grant you peace” (Numbers 6:26). “The Shulamite” – the nation that the One who is peace of the worlds resides in its midst, as it is stated: “They shall craft for Me a Sanctuary, and I will dwell in their midst” (Exodus 25:8). “The Shulamite” – the nation that I am destined to instill peace into it, as it is stated: “I will grant peace in the Land” (Leviticus 26:6). “The Shulamite” – the nation toward which I will direct peace; that is what is written: “So said the Lord: Behold, I will direct peace to her like a river” (Isaiah 66:12). Rabbi Shmuel bar Tanḥum and Rabbi Ḥana in the name of Rabbi Idi: A nation that made peace between Me and My world, as were it not for it, I would destroy My world. Rav Huna in the name of Rav Aḥa began: “The earth and all its inhabitants melted away” (Psalms 75:4) – just as it says: “All the inhabitants of Canaan have melted away” (Exodus 15:15). “I set firm” (Psalms 75:4) – I, once they accepted upon themselves, “I am the Lord your God” (Exodus 20:2), “I set firm its pillars, Selah” (Psalms 75:4) – and the world was filled with joy [venitbasem].2There is a variant reading: Venitbases – the world was firmed. Rabbi Elazar ben Maron says: The nation that preserves [meshalema] the stability of the world, both in this world, and in the World to Come. Rabbi Levi said: A nation that all the good that comes into the world comes only due to its merit. Rains fall only due to its merit, dews fall only due to its merit, as it is stated: “And may God give you from the dew of the heavens” – to you, due to your merit, and the matter is dependent upon you.
“May [God] give you [veyiten lekha]” – He will give, and give you again.3This is expounded from the fact that the word begins with a vav. He will give you blessings and He will give you a hidden place.4A place where you can retain the blessings. Namely, peace, based on the statement (see Mishna Okatzin 3:12) that the vessel which can retain blessings is peace (Maharzu). “May [God] give you” – yours, and “may [God] give you” – your father’s. “May [God] give you” – yours, and “may [God] give you” – your brother’s. Rabbi Aḥa said: May [God] give, “and may God give you” divine aid. When? It will be when you need it. That is what is written: “And said: My Lord God, please remember me and please strengthen me” (Judges 16:28) – he said before Him: ‘Master of the universe, remember for me that blessing that Father blessed me: May [God] give, “and may God give you” divine aid.’ “From the dew of the heavens” – this is the manna, as it is stated: “The Lord said to Moses: Behold, I am raining food for you from the heavens” (Exodus 16:4). “And from the fat of the land” – this is the well that would bring up for them types of fish that were exceedingly fat. “And from the fat of the land” – these are the offerings, as it is written: “I will offer up to You burnt offerings of fattened animals” (Psalms 66:15). “And an abundance of grain” – these are the lads, as it is written: “For how good and how beautiful it is, there will be grain for the young men” (Zechariah 9:17). “And wine” – these are the maidens, as it is written: “and new wine will make the maidens talk” (Zechariah 9:17). Another matter, “from the dew of the heavens” – this is Zion, as it is stated: “Like the dew of Hermon descending upon the mountains of Zion” (Psalms 133:3). “And from the fat of the land” – these are the offerings. “Grain” – these are the first fruits. “Wine” – these are the libations. Alternatively, “from the dew of the heavens” – this is the Bible; “and from the fat of the land” – this is Mishna; “grain” – this is Talmud; “wine” – this is aggada.
“Peoples will serve you, and nations will prostrate themselves to you. Be a lord to your brethren, and your mother’s sons will prostrate themselves to you. Cursed be one who curses you, and blessed be one who blesses you” (Genesis 27:29). “Peoples will serve you” – these are the seventy nations. “And nations will prostrate themselves to you” – these are the descendants of Ishmael and the sons of Ketura, in whose regard it is written: “Ashurim, Letushim, and Leumim” (Genesis 25:3). “Be a lord to your brethren” – this is Esau and his chieftains. “And your mother’s sons will prostrate themselves to you” – here it says: “And your mother’s sons will prostrate themselves to you,” but elsewhere it says: “And your father’s sons will prostrate themselves to you” (Genesis 49:8). It is that Jacob, because he took four wives, Leah, Rachel, Zilpa, and Bilha, he says: “Your father’s sons.” Isaac took Rebecca, he said: “Your mother’s sons.” “Cursed be one who curses you…” – and elsewhere it says: “Those who bless you are blessed, and those who curse you are cursed” (Numbers 24:9). It is that Bilam, because he was a hater, began with a blessing and concluded with a curse. Yitzḥak, who was a lover, opened with a curse and concluded with a blessing. Rabbi Yitzḥak bar Rabbi Ḥiyya said: The wicked, because their beginning is tranquility and their end is suffering, they begin with blessing and end with curse. The righteous, because their beginning is suffering and their end is tranquility, they begin with curse and end with blessing: “Cursed be one who curses you, and blessed be one who blesses you.”
“It was when Isaac concluded to bless Jacob, and Jacob had just departed from the presence of Isaac his father, and Esau his brother came from his hunt” (Genesis 27:30). “It was when Isaac concluded to bless Jacob” – Rabbi Aivu said: The tent of our patriarch Isaac was open on all sides. One came from here and one came from there. The Rabbis say: It was hinged, and the doors would fold backward. Jacob stood behind the door until Esau entered, and then he went out. That is what is written: “Jacob had just departed [Akh yatzo yatza]” – he appeared to go out but was not going out. “And Esau his brother came from his hunt [mitzeido]” – he was armed to hunt for his life, just as it says: “But if one did not have intent [tzada]” (Exodus 21:13).5The verse appears in the context of murder.
Another matter, “blessed be one who blesses you” – it is taught: An idol worshiper who blesses the Name, one answers amen after him; with the Name, one does not answer amen after him.6If a gentile blesses God, one should answer ‘Amen.’ If he blesses a Jew using the name of God, one should not answer ‘Amen,’ to indicate that his blessing does not help (Etz Yosef). Rabbi Tanḥuma said: If one idolater blesses you, answer amen after him, as it is written: “You shall be blessed more than all the peoples [mikol haamim]” (Deuteronomy 7:14).7Literally – “from all the nations.” A certain idolater encountered Rabbi Yishmael and blessed him. He said to him: ‘The response is already stated.’ A certain idolater encountered Rabbi Yishmael and cursed him. He said to him: ‘The response is already stated.’ They said to him: ‘What you said to this one, you said to that one.’ He said to them: ‘So it is written: “Those who bless you are blessed, and those who curse you are cursed”’ (Numbers 24:9).
“He, too, prepared delicacies, and brought them to his father, and said to his father: Let my father arise, and eat from his son’s game, so that your soul will bless me” (Genesis 27:31). “He, too, prepared delicacies, and brought them to his father, and said to his father: Let my father arise” – that is what is written: “The spider grasps with hands” (Proverbs 30:28). Rabbi Ḥama bar Ḥanina said: By virtue of what merit does the spider grasp?8A metaphor for the Roman Empire, that descended from Esau. It is due to the merit of those hands – “he, too, prepared delicacies.” “Let my father arise” – because he said to him: “Let [my father] arise,” I will exact retribution against him with that same expression: “May God arise…His enemies scatter” (Psalms 68:2).
וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם (בראשית כז, כח), כְּתִיב (איוב כט, יט): שָׁרְשִׁי פָתוּחַ אֱלֵי מָיִם וְטַל יָלִין בִּקְצִירִי, אָמַר אִיוֹב עַל יְדֵי שֶׁהָיוּ דְּלָתַי פְּתוּחוֹת לִרְוָחָה הָיוּ הַכֹּל קוֹצְרִין יְבֵשׁוֹת וַאֲנִי קוֹצֵר מְלִילוֹת, מַה טַּעַם שָׁרְשִׁי פָתוּחַ אֱלֵי מָיִם, אָמַר יַעֲקֹב עַל יְדֵי שֶׁהָיִיתִי עוֹסֵק בַּתּוֹרָה שֶׁנִּמְשְׁלָה כַּמַּיִם, זָכִיתִי לְהִתְבָּרֵךְ בְּטַל, שֶׁנֶּאֱמַר: וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם.
“And may God give you from the dew of the heavens.” It is written: “My root will be open to water, and dew will lie on my branch” (Job 29:19) – Job said: ‘Because my doors were wide open, everyone would reap dry crops, and I would reap full, lush kernels.’ What is the source? “My root will be open to water.”1The verse is being interpreted as saying that the door was open and everything was available to a guest, just as water is freely available. The word root is interpreted as referring to the door since the house "begins" from the door and the tree begins from it's roots (Radal). Jacob said: ‘Because I was engaged in Torah that is likened to water, I was privileged to be blessed with dew,’ as it is stated: “And may God give you from the dew of the heavens.”
רַבִּי בֶּרֶכְיָה פָּתַח (שיר השירים ז, א): שׁוּבִי שׁוּבִי הַשּׁוּלַמִּית שׁוּבִי שׁוּבִי וְנֶחֱזֶה בָּךְ, אַרְבָּעָה פְּעָמִים כְּתִיב שׁוּבִי, כְּנֶגֶד אַרְבַּע מַלְכֻיּוֹת שֶׁיִּשְׂרָאֵל נִכְנָסִין לְתוֹכָן לְשָׁלוֹם וְיוֹצְאִין בְּשָׁלוֹם. הַשּׁוּלַמִּית, אֻמָּה שֶׁשְּׁלוֹם חַי הָעוֹלָמִים מִתְנַהֵג בָּהּ מֵאֹהֶל לְאֹהֶל. הַשּׁוּלַמִּית, אֻמָּה שֶׁהַכֹּהֲנִים מְשִׂימִין לָהּ שָׁלוֹם בְּכָל יוֹם, שֶׁנֶּאֱמַר (במדבר ו, כז): וְשָׂמוּ אֶת שְׁמִי, וּכְתִיב (במדבר ו, כו): וְיָשֵׂם לְךָ שָׁלוֹם. הַשּׁוּלַמִּית אֻמָּה שֶׁשְּׁלוֹם הָעוֹלָמִים דָּר בְּתוֹכָהּ, שֶׁנֶּאֱמַר (שמות כה, ח): וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם, הַשּׁוּלַמִּית, אֻמָּה שֶׁאֲנִי עָתִיד לִיתֵּן בָּהּ שָׁלוֹם, שֶׁנֶּאֱמַר (ויקרא כו, ו): וְנָתַתִּי שָׁלוֹם בָּאָרֶץ. הַשּׁוּלַמִּית, אֻמָּה שֶׁאֲנִי עָתִיד לִנְטוֹת אֵלֶיהָ שָׁלוֹם, הֲדָא הוּא דִכְתִיב (ישעיה סו, יב): כֹּה אָמַר ה' הִנְּנִי נוֹטֶה אֵלֶיהָ כְּנָהָר שָׁלוֹם. רַבִּי שְׁמוּאֵל בַּר תַּנְחוּם וְרַבִּי חָנָא בְּשֵׁם רַבִּי אִידִי אֻמָּה שֶׁעָשָׂת שָׁלוֹם בֵּינִי וּבֵין עוֹלָמִי, שֶׁאִלּוּלֵי הִיא הָיִיתִי מַחֲרִיב אֶת עוֹלָמִי. רַב הוּנָא בְּשֵׁם רַב אַחָא פָּתַח (תהלים עה, ד): נְמוֹגִים אֶרֶץ וְכָל ישְׁבֶיהָ, הֵיךְ מָה דְאַתְּ אָמַר (שמות טו, טו): נָמֹגוּ כֹּל ישְׁבֵי כְנָעַן. (תהלים עה, ד): אָנֹכִי תִּכַּנְתִּי, אָנֹכִי כֵּיוָן שֶׁקִּבְּלוּ עֲלֵיהֶם (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ, (תהלים עה, ד): תִּכַּנְתִּי עַמּוּדֶיהָ סֶלָה, וְנִתְבַּשֵּׂם הָעוֹלָם. רַבִּי אֶלְעָזָר בֶּן מָרוֹן אוֹמֵר אֻמָּה שֶׁהִיא מְשַׁלְּמָה אִישְׂטַטְיוֹנוֹ שֶׁל עוֹלָם הֵן הֵן בָּעוֹלָם הַזֶּה, הֵן הֵן בָּעוֹלָם הַבָּא. רַבִּי לֵוִי אָמַר אֻמָּה שֶׁכָּל טוֹבָה שֶׁהִיא בָּאָה לָעוֹלָם אֵינָה בָּאָה אֶלָּא בִּזְכוּתָהּ, הַגְּשָׁמִים אֵינָם יוֹרְדִין אֶלָּא בִּזְכוּתָהּ, הַטְּלָלִים אֵינָם יוֹרְדִין אֶלָּא בִּזְכוּתָהּ, שֶׁנֶּאֱמַר: וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם, לְךָ בִּזְכוּתְךָ וּבְךָ הַדָּבָר תָּלוּי.
Rabbi Berekhya began: “Return, return, the Shulamite; return, return, and we will gaze upon you” (Song of Songs 7:1) – “return” is written four times, corresponding to the four kingdoms into which Israel entered whole and emerged whole. “The Shulamite” – it is a nation that the peace [shalom] of the One who lives forever moves with it, from tent to tent.
“The Shulamite” – the nation that the priests instill peace into it every day, as it is stated: “They shall place My name” (Numbers 6:27), and it is written: “And grant you peace” (Numbers 6:26).
“The Shulamite” – the nation that the One who is peace of the worlds resides in its midst, as it is stated: “They shall craft for Me a Sanctuary, and I will dwell in their midst” (Exodus 25:8).
“The Shulamite” – the nation that I am destined to instill peace into it, as it is stated: “I will grant peace in the Land” (Leviticus 26:6).
“The Shulamite” – the nation toward which I will direct peace; that is what is written: “So said the Lord: Behold, I will direct peace to her like a river” (Isaiah 66:12).
Rabbi Shmuel bar Tanḥum and Rabbi Ḥana in the name of Rabbi Idi: A nation that made peace between Me and My world, as were it not for it, I would destroy My world. Rav Huna in the name of Rav Aḥa began: “The earth and all its inhabitants melted away” (Psalms 75:4) – just as it says: “All the inhabitants of Canaan have melted away” (Exodus 15:15). “I set firm” (Psalms 75:4) – I, once they accepted upon themselves, “I am the Lord your God” (Exodus 20:2), “I set firm its pillars, Selah” (Psalms 75:4) – and the world was filled with joy [venitbasem].2There is a variant reading: Venitbases – the world was firmed.
Rabbi Elazar ben Maron says: The nation that preserves [meshalema] the stability of the world, both in this world, and in the World to Come. Rabbi Levi said: A nation that all the good that comes into the world comes only due to its merit. Rains fall only due to its merit, dews fall only due to its merit, as it is stated: “And may God give you from the dew of the heavens” – to you, due to your merit, and the matter is dependent upon you.
וְיִתֶּן לְךָ, יִתֵּן וְיַחֲזֹר וְיִתֶּן לְךָ. יִתֶּן לְךָ בְּרָכוֹת, וְיִתֶּן לְךָ כְּבִישָׁן. יִתֶּן לְךָ שֶׁלְּךָ, וְיִתֶּן לְךָ שֶׁל אָבִיךָ. יִתֶּן לְךָ שֶׁלְּךָ, וְיִתֶּן לְךָ שֶׁל אָחִיךָ. רַבִּי אַחָא אָמַר יִתֶּן לְךָ וְיִתֶּן לְךָ אֱלָהוּתָא, אֵימָתַי לִכְשֶׁתִּצְטָרֵךְ לָהּ, הֲדָא הוּא דִכְתִיב (שופטים טז, כח): וַיֹּאמַר ה' אֱלֹהִים זָכְרֵנִי נָא וְחַזְּקֵנִי נָא, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים הֱוֵי זוֹכֵר לִי אוֹתָהּ הַבְּרָכָה שֶׁבֵּרְכַנִי אַבָּא יִתֶּן לְךָ וְיִתֶּן לְךָ אֱלָהוּתָא. מִטַּל הַשָּׁמַיִם, זֶה הַמָּן, שֶׁנֶּאֱמַר (שמות טז, ד): וַיֹּאמֶר ה' אֶל משֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם. וּמִשְׁמַנֵּי הָאָרֶץ, זֶה הַבְּאֵר שֶׁהָיְתָה מַעֲלָה לָהֶם מִינֵי דָגִים שְׁמֵנִים יוֹתֵר מִדַּאי. וּמִשְׁמַנֵּי הָאָרֶץ, אֵלּוּ הַקָּרְבָּנוֹת, כְּדִכְתִיב (תהלים סו, טו): עֹלוֹת מֵחִים אַעֲלֶה לָךְ. וְרֹב דָּגָן, אֵלּוּ הַבַּחוּרִים, דִּכְתִיב (זכריה ט, יז): כִּי מַה טּוּבוֹ וּמַה יָּפְיוֹ דָּגָן בַּחוּרִים. וְתִירשׁ, אֵלּוּ הַבְּתוּלוֹת, דִּכְתִיב (זכריה ט, יז): וְתִירוֹשׁ יְנוֹבֵב בְּתֻלוֹת. דָּבָר אַחֵר, מִטַּל הַשָּׁמַיִם, זוֹ צִיּוֹן, שֶׁנֶּאֱמַר (תהלים קלג, ג): כְּטַל חֶרְמוֹן שֶׁיֹּרֵד עַל הַרְרֵי צִיּוֹן. וּמִשְׁמַנֵּי הָאָרֶץ, אֵלּוּ הַקָּרְבָּנוֹת. דָּגָן, אֵלּוּ הַבִּכּוּרִים. תִּירשׁ, אֵלּוּ הַנְּסָכִים. דָּבָר אַחֵר, מִטַּל הַשָּׁמַיִם, זוֹ מִקְרָא. וּמִשְׁמַנֵּי הָאָרֶץ, זוֹ מִשְׁנָה. דָּגָן, זוֹ תַּלְמוּד. תִּירשׁ, זֶה אַגָּדָה.
“May [God] give you [veyiten lekha]” – He will give, and give you again.3This is expounded from the fact that the word begins with a vav. He will give you blessings and He will give you a hidden place.4A place where you can retain the blessings. Namely, peace, based on the statement (see Mishna Okatzin 3:12) that the vessel which can retain blessings is peace (Maharzu). “May [God] give you” – yours, and “may [God] give you” – your father’s. “May [God] give you” – yours, and “may [God] give you” – your brother’s.
Rabbi Aḥa said: May [God] give, “and may God give you” divine aid. When? It will be when you need it. That is what is written: “And said: My Lord God, please remember me and please strengthen me” (Judges 16:28) – he said before Him: ‘Master of the universe, remember for me that blessing that Father blessed me: May [God] give, “and may God give you” divine aid.’
“From the dew of the heavens” – this is the manna, as it is stated: “The Lord said to Moses: Behold, I am raining food for you from the heavens” (Exodus 16:4). “And from the fat of the land” – this is the well that would bring up for them types of fish that were exceedingly fat. “And from the fat of the land” – these are the offerings, as it is written: “I will offer up to You burnt offerings of fattened animals” (Psalms 66:15). “And an abundance of grain” – these are the lads, as it is written: “For how good and how beautiful it is, there will be grain for the young men” (Zechariah 9:17). “And wine” – these are the maidens, as it is written: “and new wine will make the maidens talk” (Zechariah 9:17).
Another matter, “from the dew of the heavens” – this is Zion, as it is stated: “Like the dew of Hermon descending upon the mountains of Zion” (Psalms 133:3). “And from the fat of the land” – these are the offerings. “Grain” – these are the first fruits. “Wine” – these are the libations. Alternatively, “from the dew of the heavens” – this is the Bible; “and from the fat of the land” – this is Mishna; “grain” – this is Talmud; “wine” – this is aggada.
יַעַבְדוּךָ עַמִּים (בראשית כז, כט), אֵלּוּ שִׁבְעִים אֻמּוֹת. (בראשית כז, כט): וְיִשְׁתַּחֲווּ לְךָ לְאֻמִּים, אֵלּוּ בְּנֵי יִשְׁמָעֵאל וּבְנֵי קְטוּרָה, דִּכְתִיב בְּהוֹן (בראשית כה, ג): אַשּׁוּרִם וּלְטוּשִׁם וּלְאֻמִּים. (בראשית, כז, כט): הֱוֵי גְבִיר לְאַחֶיךָ, זֶה עֵשָׂו וַאֲלוּפָיו. (בראשית כז, כט): וְיִשְׁתַּחֲווּ לְךָ בְּנֵי אִמֶּךָ, הָכָא אַתְּ אָמַר וְיִשְׁתַּחֲווּ לְךָ בְּנֵי אִמֶּךָ, וּלְהַלָּן אַתְּ אָמַר (בראשית מט, ח): וְיִשְׁתַּחֲווּ לְךָ בְּנֵי אָבִיךָ, אֶלָּא יַעֲקֹב עַל יְדֵי שֶׁנָּטַל אַרְבַּע נָשִׁים, לֵאָה וְרָחֵל זִלְפָּה וּבִלְהָה, הוּא אוֹמֵר בְּנֵי אָבִיךָ. יִצְחָק נָטַל רִבְקָה, אָמַר בְּנֵי אִמֶּךָ. (בראשית כז, כט): אֹרְרֶיךָ אָרוּר וגו', וּלְהַלָּן אוֹמֵר (במדבר כד, ט): מְבָרְכֶיךָ בָרוּךְ וְאֹרְרֶיךָ אָרוּר, אֶלָּא בִּלְעָם עַל יְדֵי שֶׁהָיָה שׂוֹנֵא פָּתַח בִּבְרָכָה וְסִיֵּם בִּקְלָלָה, וְיִצְחָק שֶׁהָיָה אוֹהֵב פָּתַח בִּקְלָלָה וְסִיֵּם בִּבְרָכָה. רַבִּי יִצְחָק בַּר רַבִּי חִיָּא אָמַר הָרְשָׁעִים עַל יְדֵי שֶׁתְּחִלָּתָן שַׁלְוָה וְסוֹפָן יִסּוּרִין, פּוֹתְחִין בִּבְרָכָה וְחוֹתְמִין בִּקְלָלָה, מְבָרְכֶיךָ בָּרוּךְ וְאֹרְרֶיךָ אָרוּר. הַצַּדִּיקִים עַל יְדֵי שֶׁתְּחִלָּתָן יִסּוּרִין וְסוֹפָן שַׁלְוָה הֵם פּוֹתְחִין בִּקְלָלָה וְחוֹתְמִין בִּבְרָכָה, אֹרְרֶיךָ אָרוּר וּמְבָרְכֶיךָ בָּרוּךְ.
“Peoples will serve you, and nations will prostrate themselves to you. Be a lord to your brethren, and your mother’s sons will prostrate themselves to you. Cursed be one who curses you, and blessed be one who blesses you” (Genesis 27:29).
“Peoples will serve you” – these are the seventy nations. “And nations will prostrate themselves to you” – these are the descendants of Ishmael and the sons of Ketura, in whose regard it is written: “Ashurim, Letushim, and Leumim” (Genesis 25:3). “Be a lord to your brethren” – this is Esau and his chieftains. “And your mother’s sons will prostrate themselves to you” – here it says: “And your mother’s sons will prostrate themselves to you,” but elsewhere it says: “And your father’s sons will prostrate themselves to you” (Genesis 49:8). It is that Jacob, because he took four wives, Leah, Rachel, Zilpa, and Bilha, he says: “Your father’s sons.” Isaac took Rebecca, he said: “Your mother’s sons.”
“Cursed be one who curses you…” – and elsewhere it says: “Those who bless you are blessed, and those who curse you are cursed” (Numbers 24:9). It is that Bilam, because he was a hater, began with a blessing and concluded with a curse. Yitzḥak, who was a lover, opened with a curse and concluded with a blessing.
Rabbi Yitzḥak bar Rabbi Ḥiyya said: The wicked, because their beginning is tranquility and their end is suffering, they begin with blessing and end with curse. The righteous, because their beginning is suffering and their end is tranquility, they begin with curse and end with blessing: “Cursed be one who curses you, and blessed be one who blesses you.”
וַיְהִי כַּאֲשֶׁר כִּלָּה יִצְחָק לְבָרֵךְ אֶת יַעֲקֹב (בראשית כז, ל), אָמַר רַבִּי אַיְּבוּ פּוּלְיוֹנוֹ שֶׁל אָבִינוּ יִצְחָק מְפֻלָּשׁ הָיָה, זֶה בָּא מִכָּאן וְזֶה בָּא מִכָּאן. רַבָּנָן אָמְרֵי כְּמִין אִיסְטְרִיפוֹמִיטָא, הַדְּלָתוֹת הָיוּ נִכְפָּלִין לַאֲחוֹרֵיהֶם, עָמַד לוֹ יַעֲקֹב אַחַר הַדֶּלֶת עַד שֶׁנִּכְנַס עֵשָׂו וְיָצָא לוֹ, הֲדָא הוּא דִכְתִיב (בראשית כז, ל): אַךְ יָצֹא יָצָא יַעֲקֹב, נִרְאָה כְּיוֹצֵא וְאֵינוֹ יוֹצֵא. (בראשית כז, ל): וְעֵשָׂו אָחִיו בָּא מִצֵּידוֹ, מְזֻיָּן לָצוּד נַפְשׁוֹ, כְּמָה דְאַתְּ אָמַר (שמות כא, יג): וַאֲשֶׁר לֹא צָדָה.
“It was when Isaac concluded to bless Jacob, and Jacob had just departed from the presence of Isaac his father, and Esau his brother came from his hunt” (Genesis 27:30).
“It was when Isaac concluded to bless Jacob” – Rabbi Aivu said: The tent of our patriarch Isaac was open on all sides. One came from here and one came from there. The Rabbis say: It was hinged, and the doors would fold backward. Jacob stood behind the door until Esau entered, and then he went out. That is what is written: “Jacob had just departed [Akh yatzo yatza]” – he appeared to go out but was not going out. “And Esau his brother came from his hunt [mitzeido]” – he was armed to hunt for his life, just as it says: “But if one did not have intent [tzada]” (Exodus 21:13).5The verse appears in the context of murder.
דָּבָר אַחֵר, מְבָרֲכֶיךָ בָּרוּךְ, תָּנֵי עוֹבֵד כּוֹכָבִים הַמְבָרֵךְ אֶת הַשֵּׁם עוֹנִים אַחֲרָיו אָמֵן, בַּשֵּׁם אֵין עוֹנִין אַחֲרָיו אָמֵן. אָמַר רַבִּי תַּנְחוּמָא אִם בֵּרַכְךָ עוֹבֵד כּוֹכָבִים אֶחָד, עֲנֵה אַחֲרָיו אָמֵן, דִּכְתִיב (דברים ז, יד): בָּרוּךְ תִּהְיֶה מִכָּל הָעַמִּים. עוֹבֵד כּוֹכָבִים אֶחָד פָּגַע בְּרַבִּי יִשְׁמָעֵאל בֵּרְכוֹ, אָמַר לוֹ כְּבָר מִלָּתְךָ אֲמוּרָה. פָּגַע בּוֹ אֶחָד וְקִלְלוֹ, אָמַר לוֹ כְּבָר מִלָּתְךָ אֲמוּרָה. אֲמָרוּ לֵיהּ כְּמָה דַּאֲמַרְתְּ לְדֵין אֲמַרְתְּ לְדֵין, אֲמַר לְהוֹן כֵּן כְּתִיב (במדבר כד, ט): מְבָרְכֶיךָ בָּרוּךְ אֹרְרֶיךָ אָרוּר.
Another matter, “blessed be one who blesses you” – it is taught: An idol worshiper who blesses the Name, one answers amen after him; with the Name, one does not answer amen after him.6If a gentile blesses God, one should answer ‘Amen.’ If he blesses a Jew using the name of God, one should not answer ‘Amen,’ to indicate that his blessing does not help (Etz Yosef). Rabbi Tanḥuma said: If one idolater blesses you, answer amen after him, as it is written: “You shall be blessed more than all the peoples [mikol haamim]” (Deuteronomy 7:14).7Literally – “from all the nations.” A certain idolater encountered Rabbi Yishmael and blessed him. He said to him: ‘The response is already stated.’ A certain idolater encountered Rabbi Yishmael and cursed him. He said to him: ‘The response is already stated.’ They said to him: ‘What you said to this one, you said to that one.’ He said to them: ‘So it is written: “Those who bless you are blessed, and those who curse you are cursed”’ (Numbers 24:9).
וַיַּעַשׂ גַּם הוּא מַטְעַמִּים וַיֹּאמֶר לְאָבִיו יָקֻם אָבִי (בראשית כז, לא), הֲדָא הוּא דִכְתִיב (משלי ל, כח): שְׂמָמִית בְּיָדַיִם תְּתַפֵּשׂ. אָמַר רַבִּי חָמָא בַּר חֲנִינָא בְּאֵיזוֹ זְכוּת הַשְּׂמָמִית מְתַפֶּשֶׂת, בִּזְכוּת אוֹתָן הַיָּדַיִם. וַיַּעַשׂ גַּם הוּא מַטְעַמִּים וגו' יָקֻם אָבִי, עַל יְדֵי שֶׁאָמַר לוֹ יָקֻם, אֲנִי נִפְרַע לוֹ בּוֹ בַּלָּשׁוֹן (תהלים סח, ב): יָקוּם אֱלֹהִים וגו' יָפוּצוּ אוֹיְבָיו.
“He, too, prepared delicacies, and brought them to his father, and said to his father: Let my father arise, and eat from his son’s game, so that your soul will bless me” (Genesis 27:31).
“He, too, prepared delicacies, and brought them to his father, and said to his father: Let my father arise” – that is what is written: “The spider grasps with hands” (Proverbs 30:28). Rabbi Ḥama bar Ḥanina said: By virtue of what merit does the spider grasp?8A metaphor for the Roman Empire, that descended from Esau. It is due to the merit of those hands – “he, too, prepared delicacies.”
“Let my father arise” – because he said to him: “Let [my father] arise,” I will exact retribution against him with that same expression: “May God arise…His enemies scatter” (Psalms 68:2).