כִּֽי־יְהוָ֤ה אֱלֹהֶ֙יךָ֙ בֵּֽרַכְךָ֔ כַּאֲשֶׁ֖ר דִּבֶּר־לָ֑ךְ וְהַֽעֲבַטְתָּ֞ גּוֹיִ֣ם רַבִּ֗ים וְאַתָּה֙ לֹ֣א תַעֲבֹ֔ט וּמָֽשַׁלְתָּ֙ בְּגוֹיִ֣ם רַבִּ֔ים וּבְךָ֖ לֹ֥א יִמְשֹֽׁלוּ׃ (ס)
Sapagkat pagpapalain ka ng Walang-Hanggan na iyong Diyos, gaya ng ipinangako Niya sa iyo; at magpapautang ka sa maraming bansa, ngunit ikaw ay hindi mangungutang; at maghahari ka sa maraming bansa, ngunit sa iyo ay hindi sila maghahari.
Shir HaShirim Rabbah
Rabbi Yoḥanan interpreted the verse regarding Abraham our patriarch. When the Holy One blessed be He said to him: “Go you from your land, from your birthplace” (Genesis 12:1), to what was it analogous? To a flask of balsam oil that was placed in one corner and its fragrance did not diffuse. One came and moved it from its place and its fragrance diffused. So, too, the Holy One blessed be He said to Abraham: ‘Abraham, you have many good deeds, you have many mitzvot, move yourself around in the world and your name will be exalted in the world.’ “Go, you,” what is written thereafter? “I will render you a great nation” (Genesis 12:2).
“Therefore, young women love you.” The Holy One blessed be He said to him: ‘Here are many young women,’ as it is written: “Abram took Sarai his wife, Lot his nephew, all the property that they acquired, and the souls that they made in Ḥaran” (Genesis 12:5).149The allusion to young women is derived from “the souls that they made in Haran.” But is it not so, that if the whole world were to gather to create a single mosquito, they would be unable to create it? Rather, these are the proselytes that Abraham and Sarah proselytized.150The reference to souls alludes to the fact that Abraham and Sarah proselytized both men and women. That is why it is stated: “And the souls that they made in Ḥaran.” Rabbi Ḥonya said: Abraham would proselytize the men and Sarah, the women. Why does the verse state: “That they made in Ḥaran”? It teaches that Abraham our patriarch would bring them into his house, feed them, give them drink, befriend them, and draw them near under the wings of the Divine Presence. You learn that anyone who brings a single person into the midst of the wings of the Divine Presence, the verse ascribes to him as though he created him, formed him, and molded him.
Rabbi Berekhya said: Israel said before the Holy One blessed be He: ‘Master of the universe, from the fact that You bring light to the world, Your name is exalted in the world. What is the light? It is salvation, as when You bring us light, many proselytes come and convert and join us, such as Yitro and Raḥav. Yitro heard and came; Raḥav heard and came.’ Rabbi Ḥanina said: When the Holy One blessed be He performed a miracle for Ḥananya, Mishael, and Azarya, many proselytes converted, as it is written: “For upon his seeing his children, My handiwork, in his midst, they will sanctify My name” (Isaiah 29:23). What is written thereafter? “Those of misguided spirit will gain understanding” (Isaiah 29:24).
Another matter, “therefore, the young women love you,”because You gave us the plunder of Egypt, the plunder of the sea, the plunder of Siḥon and Og, and the plunder of the thirty-one kings. Alternatively, “therefore, the young women [alamot] love you,” because You obscured [shehe’elamta] from them the day of death and the day of consolation, they love You. Alternatively, “therefore, the young women love you,” with youthfullness and alacrity. Alternatively, “therefore, the young women love you,” these are the penitents. Alternatively, “therefore, the young women love you,” this is the third group, as it is stated: “I will bring the third through the fire, and I will refine them like the refining of [silver]” (Zechariah 13:9). Alternatively, “therefore, the young women love you,” these are the proselytes; that is what is written: “Lord, I heard Your renown; I was afraid, Lord; your deeds are in the midst of the years…” (Habakkuk 3:2). Alternatively, “therefore, the young women love you,” this is the generation of persecution, as it is stated: “For we are killed all day long for You; we are considered as sheep for slaughter” (Psalms 44:23).151Accordingly, the term young maidens [alamot] is related to al mut, beyond death. Alternatively, “therefore, the young women love you,” this is Israel, as it is stated: “Rather, it is from the Lord’s love of you, and from His observance of the oath…” (Deuteronomy 7:8).152This verse states that God loves Israel, not that Israel loves God. The midrash may be citing this verse as an introduction to the following one, which states that God “keeps covenant and mercy with those that love him” (Deuteronomy 7:9), indicating that Israel loves God (Etz Yosef). Alternatively, “therefore, the young women love you,” because you obscured from them the reward of the righteous.153Therefore, when they perform mitzvot, it is an expression of love of God, rather than in order to receive reward (Yefei Kol).
As Rabbi Berekhya and Rabbi Ḥelbo said: The Holy One blessed be He is destined to render Himself the head of the circle for the righteous in the future. What is the reason? “Direct your heart to its ramparts [leḥeila]” (Psalms 48:14); a circle [leḥola] is written,154In fact, the word is written leḥeila, and its spelling cannot be vocalized leḥola. It is possible that the point of the midrash is that the more common construct of this word would be leḥeilah, or even leḥomatah. The fact that it is written leḥeila is in order to hint to the similar word, leḥola (see Etz Yosef; Midrash Hamevoar). righteous on this side and righteous on that side, and the Holy One blessed be He in the middle of them, and they youthfully dance before Him in circles, and indicate to each other with a finger and say: “For this is God, our God, forever and ever. He will lead us beyond death” (Psalms 48:15). In two worlds He will lead us, in this world and in the World to Come.
Another matter, “He will lead us beyond death [al mut],” with youth [alemut] and alacrity. Alternatively, “beyond death [al mut],” like those young women, as it is stated: “Amid the drumming young women [alamot]” (Psalms 68:26). Alternatively, “beyond death [al mut],” Akilas translated: Athanasia, a world in which there is no death, and [people] motion to each other with a finger and say: “For this is God, our God, forever and ever. He will lead us beyond death.” In two worlds He will lead us, in this world and in the World to Come. In this world, as it is written: “For the Lord your God has blessed you” (Deuteronomy 15:6),155This verse appears in a passage that describes God leading Israel through the wilderness. and in the World to Come, as it is written: “The Lord will lead you always” (Isaiah 58:11).
“Therefore, young women love you.” The Holy One blessed be He said to him: ‘Here are many young women,’ as it is written: “Abram took Sarai his wife, Lot his nephew, all the property that they acquired, and the souls that they made in Ḥaran” (Genesis 12:5).149The allusion to young women is derived from “the souls that they made in Haran.” But is it not so, that if the whole world were to gather to create a single mosquito, they would be unable to create it? Rather, these are the proselytes that Abraham and Sarah proselytized.150The reference to souls alludes to the fact that Abraham and Sarah proselytized both men and women. That is why it is stated: “And the souls that they made in Ḥaran.” Rabbi Ḥonya said: Abraham would proselytize the men and Sarah, the women. Why does the verse state: “That they made in Ḥaran”? It teaches that Abraham our patriarch would bring them into his house, feed them, give them drink, befriend them, and draw them near under the wings of the Divine Presence. You learn that anyone who brings a single person into the midst of the wings of the Divine Presence, the verse ascribes to him as though he created him, formed him, and molded him.
Rabbi Berekhya said: Israel said before the Holy One blessed be He: ‘Master of the universe, from the fact that You bring light to the world, Your name is exalted in the world. What is the light? It is salvation, as when You bring us light, many proselytes come and convert and join us, such as Yitro and Raḥav. Yitro heard and came; Raḥav heard and came.’ Rabbi Ḥanina said: When the Holy One blessed be He performed a miracle for Ḥananya, Mishael, and Azarya, many proselytes converted, as it is written: “For upon his seeing his children, My handiwork, in his midst, they will sanctify My name” (Isaiah 29:23). What is written thereafter? “Those of misguided spirit will gain understanding” (Isaiah 29:24).
Another matter, “therefore, the young women love you,”because You gave us the plunder of Egypt, the plunder of the sea, the plunder of Siḥon and Og, and the plunder of the thirty-one kings. Alternatively, “therefore, the young women [alamot] love you,” because You obscured [shehe’elamta] from them the day of death and the day of consolation, they love You. Alternatively, “therefore, the young women love you,” with youthfullness and alacrity. Alternatively, “therefore, the young women love you,” these are the penitents. Alternatively, “therefore, the young women love you,” this is the third group, as it is stated: “I will bring the third through the fire, and I will refine them like the refining of [silver]” (Zechariah 13:9). Alternatively, “therefore, the young women love you,” these are the proselytes; that is what is written: “Lord, I heard Your renown; I was afraid, Lord; your deeds are in the midst of the years…” (Habakkuk 3:2). Alternatively, “therefore, the young women love you,” this is the generation of persecution, as it is stated: “For we are killed all day long for You; we are considered as sheep for slaughter” (Psalms 44:23).151Accordingly, the term young maidens [alamot] is related to al mut, beyond death. Alternatively, “therefore, the young women love you,” this is Israel, as it is stated: “Rather, it is from the Lord’s love of you, and from His observance of the oath…” (Deuteronomy 7:8).152This verse states that God loves Israel, not that Israel loves God. The midrash may be citing this verse as an introduction to the following one, which states that God “keeps covenant and mercy with those that love him” (Deuteronomy 7:9), indicating that Israel loves God (Etz Yosef). Alternatively, “therefore, the young women love you,” because you obscured from them the reward of the righteous.153Therefore, when they perform mitzvot, it is an expression of love of God, rather than in order to receive reward (Yefei Kol).
As Rabbi Berekhya and Rabbi Ḥelbo said: The Holy One blessed be He is destined to render Himself the head of the circle for the righteous in the future. What is the reason? “Direct your heart to its ramparts [leḥeila]” (Psalms 48:14); a circle [leḥola] is written,154In fact, the word is written leḥeila, and its spelling cannot be vocalized leḥola. It is possible that the point of the midrash is that the more common construct of this word would be leḥeilah, or even leḥomatah. The fact that it is written leḥeila is in order to hint to the similar word, leḥola (see Etz Yosef; Midrash Hamevoar). righteous on this side and righteous on that side, and the Holy One blessed be He in the middle of them, and they youthfully dance before Him in circles, and indicate to each other with a finger and say: “For this is God, our God, forever and ever. He will lead us beyond death” (Psalms 48:15). In two worlds He will lead us, in this world and in the World to Come.
Another matter, “He will lead us beyond death [al mut],” with youth [alemut] and alacrity. Alternatively, “beyond death [al mut],” like those young women, as it is stated: “Amid the drumming young women [alamot]” (Psalms 68:26). Alternatively, “beyond death [al mut],” Akilas translated: Athanasia, a world in which there is no death, and [people] motion to each other with a finger and say: “For this is God, our God, forever and ever. He will lead us beyond death.” In two worlds He will lead us, in this world and in the World to Come. In this world, as it is written: “For the Lord your God has blessed you” (Deuteronomy 15:6),155This verse appears in a passage that describes God leading Israel through the wilderness. and in the World to Come, as it is written: “The Lord will lead you always” (Isaiah 58:11).
Bamidbar Rabbah
“And they shall place My name upon the children of Israel, and I will bless them” (Numbers 6:27).
“And they shall place My name” – this tells that they are blessed with the ineffable Name. Is it, perhaps, that even in the outlying areas they will be blessed with the ineffable Name? The verse states: “And they shall place My name,” and elsewhere it is stated: “To cause My name to dwell” (Nehemiah 1:9). Just as elsewhere it is the Temple, here too it is the Temple. However, when the corrupt men increased, they then began entrusting the Name only to the circumspect in the priesthood. Rabbi Tarfon said: There was an incident where I and my brethren the priests were in a line, and I inclined my ear toward the High Priest, and I heard that he recited it in the midst of the intoning of the priests.44That High Priest was circumspect, as he was careful to ensure that God’s name would not be casually overheard.
Or, perhaps, in the Temple they recite the blessing but they do not recite the blessing in the outlying areas? It said: “In every place I mention My name, [I will come to you and I will bless you]” (Exodus 20:21) – even in the outlying areas. However, in the outlying areas one recites three blessings, and in the Temple one blessing. In the Temple, one recites the Name as it is written; in the outlying areas with its appellation. In the outlying areas they lift their hands to the level of their shoulders, but in the Temple, over their heads.
“And I will bless them” – why is it stated? Because it is stated: “So you shall bless the children of Israel” (Numbers 6:23), I have derived only a blessing for Israel; for proselytes, for women, and for slaves, from where is it derived? The verse states: “And I will bless them.”
Is it, perhaps, that if the priests wish to bless Israel they get blessed, but if not, they do not get blessed? The verse states: “And I will bless them,” so the priests will not say: We will bless Israel. The verse states: “And I will bless them” – I will bless My people. Likewise it says: “For the Lord your God has blessed you…” (Deuteronomy 15:6).
The priests bless Israel; who blesses the priests? The verse states: "And I will bless them” – the priests bless Israel, and I bless both these and those. That is, “and I will bless them.”
“And they shall place My name” – this tells that they are blessed with the ineffable Name. Is it, perhaps, that even in the outlying areas they will be blessed with the ineffable Name? The verse states: “And they shall place My name,” and elsewhere it is stated: “To cause My name to dwell” (Nehemiah 1:9). Just as elsewhere it is the Temple, here too it is the Temple. However, when the corrupt men increased, they then began entrusting the Name only to the circumspect in the priesthood. Rabbi Tarfon said: There was an incident where I and my brethren the priests were in a line, and I inclined my ear toward the High Priest, and I heard that he recited it in the midst of the intoning of the priests.44That High Priest was circumspect, as he was careful to ensure that God’s name would not be casually overheard.
Or, perhaps, in the Temple they recite the blessing but they do not recite the blessing in the outlying areas? It said: “In every place I mention My name, [I will come to you and I will bless you]” (Exodus 20:21) – even in the outlying areas. However, in the outlying areas one recites three blessings, and in the Temple one blessing. In the Temple, one recites the Name as it is written; in the outlying areas with its appellation. In the outlying areas they lift their hands to the level of their shoulders, but in the Temple, over their heads.
“And I will bless them” – why is it stated? Because it is stated: “So you shall bless the children of Israel” (Numbers 6:23), I have derived only a blessing for Israel; for proselytes, for women, and for slaves, from where is it derived? The verse states: “And I will bless them.”
Is it, perhaps, that if the priests wish to bless Israel they get blessed, but if not, they do not get blessed? The verse states: “And I will bless them,” so the priests will not say: We will bless Israel. The verse states: “And I will bless them” – I will bless My people. Likewise it says: “For the Lord your God has blessed you…” (Deuteronomy 15:6).
The priests bless Israel; who blesses the priests? The verse states: "And I will bless them” – the priests bless Israel, and I bless both these and those. That is, “and I will bless them.”
Mekhilta DeRabbi Yishmael
Similarly, (Devarim 15:6) "for the L–rd your G–d will bless you as He spoke to you." And where did He speak it? (Ibid. 7:14) "Blessed shall you be over all other peoples."