The word , with a preceding conjunction 'and' and preposition 'from', is the construct form of , which according to Davidson is to be translated "fatness" or "rich production". In turn, it is the plural of , a noun with the meanings "fatness, oil, ointment" and, when used specifically of the land, "fertility"; it is often used for olive oil. All these words are based on the root verb , which means to be or become fat. Although the phrase "the fatness of the earth" may sound a little strange to a modern ear, it nevertheless conveys a picture of fullness, bounty, plentiful harvest, productive crops, a heavy yield.

Targum Onkelos: An early (1^st-2^nd Century CE) translation/paraphrase of the Torah into Aramaic; attributed to a Roman convert to Judaism, Onkelos; used in Babylonian synagogues during the Talmudic era

The Radak: Rabbi David Kimhi (1160-1235CE), rabbi, biblical commentator, philosopher and grammarian; born in Narbonne, France; best known for his commentaried on the Prophets, he also wrote a philosphical commentary on Bresheet that makes extensive use of the Targum of Jonathan ben Uzziel; influenced by a strong supporter of Ibn Ezra and Maimonides

Noticing that this blessing follows Isaac's observation that Jacob - dressed in Esau's clothes - smells "like a field the L-rd has blessed" (v. 27), the Sages commented, "May He give again and again; may He give you blessings and give you the means for holding them; may He give you yours and your father's; may He give you yours and your brother's" (Bresheet Rabbah 66:3). Rashi explains that since G-d had already given the fragrance of the field, these additional blessings were just that: additional, and were to be repeated again and again.

Rashi and

Sforno: Rabbi Ovadiah Sforno (1470-1550CE), Italian rabbi, philosopher and physician; born in Cesena, he went to Rome to study medicine; left in 1525 and after some years of travel, settled in Bologna where he founded a yeshiva which he conducted until his death

The same principles of purpose apply to us as believers; the purpose of our blessing is to support the family and household of faith and to overflow that blessing to the nations. Yeshua told the talmidim, "Give, and it will be given to you; good measure, pressed down, shaken together, running over, they will pour into your lap. For by your standard of measure it will be measured to you in return" (Luke 6:38, NASB). As we share the blessing with others, so it will be returned to us in proportion. Believers are included in this expression of G-d's economy as Rav Sha'ul explains: "So then, you are no longer foreigners and strangers. On the contrary, you are fellow citizens with G-d's people and members of G-d's family" (Ephesians 2:19, CJB). Jew and Gentile alike share in the blessing and the distribution of the blessing. Sha'ul has the immediate physical family in view when he writes, "Anyone who does not provide for his own people, especially for his family, has disowned the faith and worse than an unbeliever" (1 Timothy 5:8, CJB), but the focus is more general when he says, "So then, while we have opportunity, let us do good to all men, and especially to those who are part of the household of faith" (Galatians 6:10, NASB). While needy believers take precedence, the blessing is also to be made available to those who are not believers. As we have received - one blessing after another - so may we give so that G-d's heart of compassion should be seen in the world.

Further Study: D'varim 33:13-16; Zechariah 8:12-13; James 2:13

Application: Have you considered the may blessings that you have received from G-d? How could you respond and pass on that blessing to others this week? Remember that blessings need not always be financial, but ask G-d how you can play your part in His kingdom economy.

© Jonathan Allen, 2008