Komentarz do Rodzaju 27:28

ויתן לך THEREFORE GOD GIVE THEE — May he give thee and give thee repeatedly (Genesis Rabbah 66:3). However, according to its real meaning it must be connected with the preceding statement — viz., with the words, “See, the smell of my son, which the Holy One, blessed be He, has given him is like the smell of the field etc.“ And may He also give thee of the dew of heaven

OF THE DEW OF HEAVEN. The blessing is not that G-d give him of the dew of heaven for the dew descends in all places. Now had he said that G-d give him an abundance of dew, or that it come in its season, even as it says, Then I will give your rains in their season,²¹⁵Leviticus 26:4. that would have constituted a blessing. Instead, its meaning is as follows: Since above he mentioned G-d’s blessing, As the odor of a field which the Eternal hath blessed,²¹⁶Verse 27 here. meaning “which G-d had blessed for my son”²¹⁷Ramban interprets the phrase, which the Eternal hath blessed, as referring back to the word b’ni (my son), thus making it “the field which G-d had blessed for my son.” Isaac thus continues his blessing by saying, “Just as He has blessed the field for you, my son, may He also give you another blessing, namely, of the dew of the heavens.” — that is, since G-d blessed him in the field by giving him success there in his hunt and by guarding him from death or any mishap — he now says, So G-d give thee, [as an additional blessing], of the dew of heaven, and of the fat places of the earth. It is thus a blessing of addition and abundance. It may be that the expression, And plenty (‘verov’) of corn and wine, is written in the Torah with an extra vav, [which should not affect the meaning], with the sense of the verse being: “So G-d give thee of the dew of heaven and of the places of the earth, i.e., plenty of corn and wine.”
In my opinion the correct interpretation is that G-d’s gift is steady and there is never any interruption in it. Therefore he says, “So G-d give thee for the extent of your days upon your land of the dew of heaven, and give thee of the fat places of the earth,” meaning the fattest of all lands, even as it is written, The beauty of all lands.²¹⁸Ezekiel 20:6.
Now Rabbi Abraham ibn Ezra says that the prefix mem in the word mital, (of the dew) applies to itself and yet to another word, [namely, mishmanei (the fat places of the earth), which is then to be understood as] umimishmanei ha’aretz and from the fat places of the earth.²¹⁹According to Ibn Ezra, reference is thus to the fruits from the fat places of the earth.
To Esau, on the other hand, he gave a blessing which mentions neither through a gift of G-d nor with abundance. Rather he said, “For you too I have reserved a blessing after him: of the fat places of the earth and of the dew of heaven shall your dwelling be.”²²⁰Based on Verse 39 here. That is “as long as you will dwell there,” thereby alluding that he will ultimately be destroyed and lost, for only as long as he will live will his lot be good.

ויתן לך, these words are a continuation of the words אשר ברכו ה' which precede them. They describe the type of blessing G’d will provide for Yaakov (Esau). מטל השמים, essentially what is known as the “blessing of the field.”

ויתן לך אלוקים מטל השמים, "May the Lord give you of the dew of the heavens, etc." The resason this verse commences with the conjunctive letter ו is because it continues the theme begun in verse 27, i.e. ויברכהו, "He blessed him." Those blessings had not been detailed because the Torah merely told us that just as the key to blessings had first been entrusted to Abraham and subsequently by Abraham to Isaac, Isaac now handed this key to Jacob. (based on Bereshit Rabbah 39,11). Accordingly the word ויברכהו means that Isaac transferred this key to blessings to Jacob.

ויתן לך...מטל השמים, something that you will require. Yitzchok did not mention rain, seeing that dew is always beneficial whereas rain can prove very destructive on occasion, as we know from the deluge or when it falls at the wrong time. These blessings were said not only to Yaakov (Esau) personally, but were meant to remain effective also for his offspring. Similarly, the blessing Yitzchok gave to Esau afterwards was also meant not only for himself but for his descendants afterwards.

ויתן לך האלוקים, “and may G’d grant you, etc.” Rashi emphasizes that Yitzchok deliberately chose the attribute of Justice to be the origin of Esau’s blessing, i.e. אלוקים, instead of Hashem, as this implied that the blessing would be fulfilled only if Esau remained worthy of it in the eyes of the attribute of Justice. [note that when Yaakov made his vow after the dream of the ladder, he too conditioned fulfillment on the promise that he would be worthy of what he asked for in the eyes of the attribute of Justice. (Genesis 28,21) Ed.] Later on, when Yitzchok knew beyond a shadow of a doubt that it was Esau who had stood before him, he promised him material blessings without conditioning this on his worthiness. (Genesis 27,39-40) This is remarkable, as by then Yitzchok had been made aware of Esau’s true character and he had confirmed the blessing he had given to Yaakov.

May he give repeatedly. Rashi is answering the question: Why is it written ויתן, with a ו? Perforce, it means as follows: He will give to you — and even if sins cause the blessing to cease, He will give again. This explanation follows the Midrash. But according to the simple meaning, the ו connects it to what preceded, saying: Hashem gave you one blessing; may He give you another. And where did Hashem bless Yaakov before? The answer is: It is written (v. 27), “Blessed by Hashem.” Here, Hashem blessed Yaakov, as this phrase refers back to, “My son,” written earlier in the verse. It is as if saying: “See that the fragrance of my son, whom Hashem has blessed, is like the fragrance of a field to which Hashem gave a pleasant fragrance.”

ויתן לך אלוקים, “and may G–d give you, etc.;” Yitzchok, -remarkably- addresses the attribute of Justice of G–d when we might have expected him to address the attribute of mercy. By doing so he implied that this blessing was conditional on the person on whom it had been bestowed being worthy of it. Nonetheless, when it comes to Esau, we see that Yitzchok does not include such a condition in his blessing, as in verse 39 in our chapter he reassures him by saying: “your dwelling will be in the fat parts of the earth and you will enjoy the dew from above. You will live by the sword, although you will serve your brother.” He adds that on the contrary, the blessing given to his brother Yaakov is conditional on his not making your life intolerable.” [my choice of words. Ed.] It is noteworthy that in his lengthy prayer after consecrating the Temple he has built, King Solomon attaches the condition of worthiness when speaking of how G–d shall respond to the prayers of the Israelites, whereas when speaking of gentiles coming to Jerusalem to pray there, he does not attach such a condition but asks G–d to grant the wishes of such gentiles, regardless. (Kings I 8,32-43) Solomon is concerned that the gentiles should not get the impressions that our G–d is someone with Whom one needs to bargain. Yitzchok was concerned about the same when realising that Esau, if he insisted on his blessing surely credited G–d in heaven with being the One Who would provide its becoming reality. If he did not think so, why would he demand it? [When G–d fulfills the requests of a gentile, without regard to his worthiness, if the gentile as a result does not become G–d fearing and grateful, he will find that the very fulfillment of his request will eventually boomerang and he will more than lose its benefit. Ed.] You will also find that there are ten different categories of blessings, corresponding to the ten utterances used by G–d when He created His universe, and corresponding to the Ten Commandments. These blessings were pronounced on seven different occasions. 1) here; 2).Genesis 28,3: ואל שדי יברך אותך and the attribute of G–d known as shadday will bless you. 3) Genesis 28,13 (to Yaakov); 4) Genesis 32,27: “I will not let you depart (Yaakov to the angel he had wrestled) until you bless me;” 5) Genesis 35,9: “G–d appeared to Yaakov;” 6) Genesis 46,3; and Genesis 12,2, where G–d blessed Avraham for the first time. Avraham was blessed by G–d on seven different occasions. The Jewish people were given seven different (days) that are holy, most of them festivals: Sabbath, Passover, Shavuot, Rosh Hashanah, Yom Kippur, Sukkot, and Sh’mini Atzeret. There are seven stars that serve the sun and the moon in their orbits. [The author adds some astronomical observation that have to do with the time to plant and harvest being related to sunset and sunrise which I have not understood. Ed.]

מטל השמים OF THE DEW OF HEAVEN — Take it in the ordinary sense of the words; but there are Midrashic explanations giving many different meanings

And abundance of grain. Sufficient that he would be able to support others.

ומשמני, the letter מ in the word מטל is to be understood as if it were written twice as if the Torah had written וממטל (the מ in front of the letter ש not having been a formative letter in the word ומשמני) Alternatively, the meaning of the word assuming the letter מ was a formative letter, it would be the same as the word משמני in the blessing Esau received in verse 39.

ויתן לך האלוקים מטל השמים, “and G’d will give you from the dew of the heaven, etc.” According to Nachmanides this is not a formula appropriate for use in blessings. Dew descends on the earth all over the earth, and does not require a special blessing to make it happen. If Yitzchok had implored G’d to give Esau an additional amount of dew, this would be different, but all he did was to assure him that he would participate on an equal basis in the blessing of dew, something that every farmer enjoys. Yitzchok’s blessing meant that Esau should enjoy the blessing of dew and the other blessings G’d bestows on the earth, and through it on His creatures, without any interruption through famine of drought, etc. Alternately, the letter ו at the beginning of the word ורב דגן ותירוש means that the ordinary amount of dew, etc., should result in his crops being especially abundant. [I have difficulty with this kind of blessing, seeing Esau was a hunter, not farmer. Maybe Yitzchok suggested obliquely that Esau should stop hunting and become a farmer instead. Ed.] Possibly, what is introduced as a consolation prize for Esau, the blessing in verse 40 that he would survive by means of his sword, was in fact a denial of the blessings he had given Yaakov while he thought that Yaakov was Esau.

It is also possible that Isaac divided the blessings into both spiritual and material ones. The spiritual blessings are referred to by the word ויברכהו, whereas the material blessings are introduced by verse 28. The letter ו then introduces the material blessings as something additional to the spiritual blessings Isaac had already bestowed upon Jacob.

האלהים GOD [GIVE THEE]—What denotes the use here of the Divine Name אלהים which signifies God in His attribute of Justice? May He act in justice! If you are worthy of it may He give it to you, and if not, let Him not give it to you. But to Esau he said, (Genesis 27:39) “The fat places of the earth shall be thy dwelling” —whether you be righteous or wicked He will give you this. From him (Isaac) did Solomon learn when he built the Temple how to compose his prayer (having in mind a similar idea): An Israelite who is a man of faith and acknowledges that God’s judgment is just will not reproach You;—therefore (1 Kings 8:39) “Render unto every man (Israelite; 1 Kings 8:38) according to his ways whose heart thou knowest”. A stranger, however, is lacking in faith; therefore Solomon said, (1 Kings 8:43) “Hear thou in heaven … and do according to all that the stranger calleth to thee for — whether he be worthy or unworthy grant him his request in order that he may not reproach You. This explanation of האלהים is found in an old and correct text of Rashi.

Aternately, the mention of the word האלוקים, the attribute of Justice, is to show that whereas up to then Isaac had invoked only the attribute of Mercy, he now also invoked the attribute of Justice, asking it to agree to the blessing he bestowed on his son.