3 And I will bless them that bless you, and him that curses you will I curse; and in you shall all the families of the earth be blessed.'
The question arises: Why in regard to blessing, the verb ("I will bless") precedes the subject ("those who bless you"), while regarding curse, the subject ("and the one who curses you") precedes the verb ("I will curse'')? Alternately, why is HaShem's response referenced prior to the blessing that the person gives, in contrast to the curse, where HaShem's punishment follows the curse, as per the chronological sequence of events?
- The Kli Yakar answers: Regarding good, HaShem rewards one who thinks to do good, even before he takes action and actually does the good. Therefore, HaShem will bless those who intend to bless Avrohom prior to them actually doing so, as opposed to those who curse, who will receive punishment only subsequent to the utterance of the curse.
- The Vilna Gaon explains that a wealthy and successful person blesses with broad perspective and expansive concepts of blessing (such as a million dollars), while a poor person blesses with his limited perspective and small scope of minor blessing (such as a loaf of bread). The pasuk references HaShem’s blessing ("I will bless") prior to describing the recipient of that blessing ("those who bless you") because HaShem will ensure that Avrohom Aveinu will be blessed by those who are already blessed with large concepts of blessing so that the blessings are generous and all-encompassing. The converse is true regarding curse. A poor man's curse (e.g., that the accursed should lack bread) is worse than a rich man's curse (e.g., that the accursed should lack wealth). Therefore, if Avrohom were to be cursed, HaShem will ensure that the curse also originates from a man of means, as he has broad expectations and his curse will involve luxury items and not basic necessities. For this reason, reference to HaShem’s diminishing curse comes subsequent to mention of the wicked person's curse.
- Rav Avrohom Dovid Strauss suggests that regarding blessing, since the reward is immediate, it is referenced first. Concerning curse, the punishment of being cursed by HaShem is indicated later because HaShem delays punishment as He patiently waits for sinners to do teshuvah.
- The Midrash explains that when Yitzchak and Rivka davened for children, they davened specifically for Rivka, because they knew that she was barren as a result of the blessing that she received from her brother, Lavan. This occurred when Rivka left her home with Eliezer to go to Yitzchak, and Lavan - a rasha - blessed her with multitudes of children.
The Midrash elaborates that HaShem does not fulfill the blessing of wicked people so that credence not be given to their blessings. We learn from this, that in effect, the brachah of a rashah is a curse.
HaShem's blessing to those who bestow Avrohom with brachah is referenced at the onset to highlight that HaShem will ensure that Avrohom will be blessed solely by good people who are inherently blessed in order that their blessings come to fruition. If Avrohom were to be blessed by those who are sinful and not blessed, their blessings would transform to curse and be counter-productive.
- If someone blesses Avrohom, besides for HaShem blessing the one who gave the blessing, HaShem will implement the blessing that was bestowed on Avrohom. However, if Avrohom is cursed, HaShem will protect Avrohom and not allow the curse to negatively impact him. Accordingly, the initial phraseology, "I will bless," may be a blanket reference to HaShem's dual blessings, as HaShem will grant blessing to both the one who gave Avrohom the brachah, and to Avrohom as well by bringing the given blessing to fruition. However, the consequence of a curse is limited to the one who uttered the curse. Solely he will be cursed, but Avrohom Aveinu will not be affected by the curse that was directed at him. Hence, the one who curses Avrohom is referenced first - because HaShem's curse is restricted to him.
- The Gemara explains that if one davens for the benefit of another person and needs that benefit for himself as well, HaShem will respond to him first, giving the one who davens the benefit prior to granting it to the one who was the intended beneficiary of the tefillah. A brachah is a tefillah that HaShem convey blessing. If one bestows Avrohom Aveinu with brachah, the one who gives the blessing will be blessed by HaShem - first, before Avrohom receives the blessing. For this reason, HaShem’s blessing to the giver is referenced first.
Based on Parsha Thoughts from Rabbi P.G. Waxman
- Kiddushin 40a.
- Bereishis Rabbah 24:60; see Yevamos 64a.
- Bereishis 25:21.
- Milo Ha'omer, Be'er Mayim Chaim Parshas Balak.
- As in Mishlei 10:7, "Zaicher tzaddik livrachah."
- See Toras Hachidah 15.
- Possibly alluded to by poetic suffix letter hey in the word Va' avarcha .
- Bava Kama 92a.
- Mabit, Beis Elokim, Sha'ar Tefillah 20.
