ציטירנדיקער פּירוש אויף בראשית 30:27

ואברכה מברכך, your allies and those who seek your welfare.” A reference to Oner, Eshkol, and Mamre, Avram’s allies, as well as others whom the Torah has not named. The blessing‘s effect is that people displaying sympathy and love for Jews will be recompensed by G’d. A prominent example of this is that the house of Potiphar was blessed as a result of Potiphar’s positive attitude to Joseph, his Hebrew slave. (Genesis 39,5) Even Yaakov’s arch enemy Lavan, admitted that his presence with him had resulted in G’d making him rich. (Genesis 30,27)

והוא נחש ינחש בו, “and he also uses it to divine by means of it;” this is why he left it on the table and acted as if he had forgotten it, in order to test you and find out if you would steal it. (Ibn Ezra) A different exegesis: the words: והוא נחש ינחש בו mean that you should have realised that Joseph would enquire from diviners what had happened to his goblet. A man of his stature has many diviners at his beck and call, and would find out quickly who had taken it. Still another explanation for these words: the expression describes an omen. An example of it being used in that context is found in Genesis 30,27: נחשתי ויברכני, Lavan saying to Yaakov: “I have found out that I have been blessed through your presence, by having resorted to divination.” In this instance the reverse was true, i.e. Joseph claimed that it seemed as a bad omen for him to have lost such a precious goblet. The word should not be explained as Joseph having used magic, as this would not be fitting for a man of his stature.

מן ארם ינחני בלק...מהררי קדם, “from Aram, Balak...led me, from the mountains of the east;” The word קדם here means “east.” When Bileam quoted Balak as asking him: ארה לי יעקב, “curse Yaakov for me,” he ridiculed Balak for even imagining that it would be possible to curse a nation of whom G’d had said that they were “part of Hashem” (Deut. 32,9). If it had not been for Yaakov, i.e. the Jewish people, i.e. Avraham who had saved Lot the ancestor of Moav, Balak’s nation would not even exist at all. Lot had been saved from the destruction of Sodom only by an act of kindness G’d performed on account of Avraham as we know from Genesis 19,29: “when G’d destroyed the towns of the valley, He remembered Avraham and sent Lot away from there.” Bileam also conceded that he himself was only on earth due to Yaakov who had served Lavan who had admitted that his blessings were due to Yaakov’s presence (Genesis 30,27). The Torah speaks of the sons of Lavan in Genesis 31,1. He, Bileam, was one of the direct descendants of Lavan. In view of the above, how could either he or Balak be so ungrateful as to curse the very people responsible for their existence on earth?