וְלֹ֣א הִכִּיר֔וֹ כִּֽי־הָי֣וּ יָדָ֗יו כִּידֵ֛י עֵשָׂ֥ו אָחִ֖יו שְׂעִרֹ֑ת וַֽיְבָרְכֵֽהוּ׃
At hindi niya siya nakilala, sapagkat ang kanyang mga kamay ay mabalahibo gaya ng mga kamay ni Esau na kanyang kapatid; at binasbasan niya siya.
Rabbeinu Bahya
השכן אתם בתוך טומאתם, “that dwells with them amidst their contamination.” Even though the Jewish people are contaminated the Shechinah is amongst them (Sifra Acharey 4, 5). This is the opinion of Rabbi Yehudah in the Talmud Sukkah where he states his view that one may cover the Sukkah with material which is subject to becoming contaminated, although his view is not shared by the other scholars. He based his opinion on the text in our verse.
We also have an opinion in Sanhedrin 37 according to which the words וירח את ריח בגדיו, “he inhaled the fragrance of his clothing” (Genesis 27,23) are understood as וירח את ריח בוגדיו, “he inhaled the fragrance of those who betray Him,” i.e. even though the person concerned is contaminated, seeing that they are Jews G’d does not totally reject them. Another allegorical approach along these lines is found in Shemot Rabbah 33,2 where the word עלית למרום שבית שבי (Psalms 68,19) are understood to mean that even if there were unfit Jews amongst the people this did not stop the Shechinah from being amongst them. The Midrash understands the words as a rebuttal to the Gentiles who believe that because Jews have served idols at one time they are forever cut off from G’d’s grace.
Another comment by the Midrash (Bereshit Rabbah 18,8) on the words of Maleachi 2,16: “for I detest divorce- said the Lord G’d of Israel,” points to the fact that the prophet Malachi when mentioning G’d always uses the expression אלוקי צבאות, and only in this instance does he refer to G’d as אלוקי ישראל, “the G’d of Israel.” The author of the Midrash sees a clear message in this that the prophet wanted to reassure the people that G’d’s presence does not abandon the Jewish people even when they are sinful.
We also have an opinion in Sanhedrin 37 according to which the words וירח את ריח בגדיו, “he inhaled the fragrance of his clothing” (Genesis 27,23) are understood as וירח את ריח בוגדיו, “he inhaled the fragrance of those who betray Him,” i.e. even though the person concerned is contaminated, seeing that they are Jews G’d does not totally reject them. Another allegorical approach along these lines is found in Shemot Rabbah 33,2 where the word עלית למרום שבית שבי (Psalms 68,19) are understood to mean that even if there were unfit Jews amongst the people this did not stop the Shechinah from being amongst them. The Midrash understands the words as a rebuttal to the Gentiles who believe that because Jews have served idols at one time they are forever cut off from G’d’s grace.
Another comment by the Midrash (Bereshit Rabbah 18,8) on the words of Maleachi 2,16: “for I detest divorce- said the Lord G’d of Israel,” points to the fact that the prophet Malachi when mentioning G’d always uses the expression אלוקי צבאות, and only in this instance does he refer to G’d as אלוקי ישראל, “the G’d of Israel.” The author of the Midrash sees a clear message in this that the prophet wanted to reassure the people that G’d’s presence does not abandon the Jewish people even when they are sinful.