Комментарий о цитате к Мелахим А 17:14

Blessed is the fruit of your womb, etc. And afterward, He said Blessed is your basket and your kneading bowl, but in the curses He changed the order, mentioning your basket and your kneading bowl before the fruit of your womb. This is because logic dictates that the Holy One, blessed be He, would always perform a hidden miracle rather than a revealed miracle. The blessing of the fruit of the womb and the fruit of the land are all hidden miracles, for even if they increase beyond what is usual, this is not outside the realm of nature. However, [the blessing of] your basket and your kneading bowl, which contain detached fruits that have already been placed in vessels — if these increase, it is a revealed miracle. Whether one places two and finds three, as it says The jar of flour shall not be depleted, etc. (1 Kings 17:14), or whether one eats a little and it is blessed in their intestines — all of these are revealed miracles. Therefore, in the blessings He is saying: Not only will He perform a hidden miracle for you, but He will even perform a revealed miracle for you. And in the curses, it is the opposite — [expressing] “not only this, but even that [worse thing].”

The Lord will command the blessing [to be] with you in your storehouses. Since it is said You will decree a thing, and it will be established for you (Job 22:28). When a righteous person decrees something, the Holy One, blessed be He, agrees with him, as in Sun, stand still at Gibeon (Joshua 10:12), and like Elijah who said, The jar of flour shall not be used up (1 Kings 17:14), and in the Tractate Taanit (25a) regarding Rabbi Chanina ben Dosa, “Let your beams reach,” and many similar cases. Therefore it says, The Lord will command the blessing to be with you, meaning when you command blessing, then God will command along with you and will concur with your blessing and your command.

When Jacob used the expression יש לי כל "l have all that I need" in describing his economic status, he may have referred to sanctity which is also described by the word כל. There are several blessings in which Israel is compared to the sand of the sea. The meaning of the hyperbole is that just as the sand closes above any hole you make in it when you remove some of it, so Israel will be blessed by not feeling the removal of something from it as a loss, seeing that no visible void be will be left. Jacob described his economic wealth in similar terms when he explained to Esau that he had "everything." The deeper meaning of this concept is evident in Kings I 17,14 when Elijah the prophet assures the woman in the name of G'd that כד הקמח לא כלתה„ "that the jar of flour will not give out until the day that G'd will again let rain fall in the land of Israel." Examine how I explained 33,18: ויבא יעקב שלם עיר שכם. This blessing is one that all the patriarchs enjoyed in varying degrees; this is why we find the Torah using the expressions בכל, מכל or כל respectively in connection with Abraham, Isaac and Jacob (compare Baba Batra 47).