Pensamiento judío sobre Génesis 27:20

They are: 1) Favourable external conditions, commonly called mazzal) Expertise by those engaged in the project. 3) Command of the theory underlying the project. 4) Divine assistance in overcoming human inadequacy. 5) Outstanding moral and intellectual stature, which freely translated means "Divine inspiration." Since Moses possessed all these qualities, even if he was deemed to have erected the tabernacle, "the tabernacle was erected by itself," i.e. no human effort by itself would have sufficed, not even that of Moses.

It is my understanding, furthermore, that when Isaac blessed Jacob, he did so not being entirely sure whether it was Jacob or Esau he was blessing. We find several expressions of reservation in this regard: first, (Genesis 27:20): "How come you have found it so quickly, my son?" Again (Ibid 21): "Come close, and let me feel you, my son." And yet a third time (Ibid 22): "The voice is the voice of Jacob but the hands are those of Esau." Now there is no doubt that a voice is a more trustworthy sign than hands. From all of this it is apparent that it was not clear to Isaac for a certainty that this was Esau standing before him — in spite of which doubt he blessed him, acquiescing in either possibility [that it be Esau or Jacob]. For there is no doubt that Isaac loved Jacob and desired any blessing for him which would not result in harm to Esau. Accordingly, he resolved that this blessing be for the one standing between his knees. And even if it were Jacob this would cause no harm to Esau, for it would be impossible for Jacob to receive by virtue of his blessing something that was objectionable to Isaac and contrary to his intent. For this reason he assumed that if it were Jacob, the Blessed One would not place in his mouth anything injurious to Esau; and if Jacob would be blessed in something which would not result in harm to Esau, this would be perfectly agreeable to him, for Jacob, too, had issued from his loins. In sum, all that he desired was that his blessing be productive of good, even if Jacob were its object. And being inclined to believe that it was, in fact, Esau (though this had not been conclusively established), he did not hesitate to bless him. And the Blessed One, loving Jacob, placed in Isaac's mouth when he blessed him, all the good destined for Jacob, whether by virtue of Isaac's blessing itself or by virtue of what had already been ordained for him in respect to dominion (and Isaac would never have presumed to request dominion for Esau).