It’s a question that’s lingered in Jewish thought for centuries, and one fascinating glimpse into it comes from Bereshit Rabbah, a collection of rabbinic interpretations of the Book of Genesis.

The passage we’re diving into today wrestles with the idea of blessings from non-Jews. It starts with a simple statement: "Blessed be one who blesses you." But what does it really mean?

Our sages teach that if a non-Jew blesses the Name – meaning God – we can actually respond with "Amen." But, and this is a big but, if they bless a Jew using the name of God, we don’t answer "Amen." Why? The Etz Yosef commentary explains this is to indicate that their blessing, in that context, isn't effective. It doesn't hold the same power or intention.

Rabbi Tanhuma takes it a step further. He says that if a non-Jew blesses you, personally, go ahead and answer "Amen." He bases this on the verse in Deuteronomy (7:14): “You shall be blessed more than all the peoples [mikol haamim].” The idea here is that blessing can come from unexpected places, even "from all the nations."

Now, here's where it gets really interesting. The text tells a story about Rabbi Yishmael. A non-Jew encounters him and blesses him. Rabbi Yishmael responds, "The response is already stated." Then, another non-Jew encounters him and curses him. And guess what? Rabbi Yishmael gives the same response: "The response is already stated."

His students are understandably confused. "What you said to this one, you said to that one?" they ask.

Rabbi Yishmael's answer is profound. He replies, “So it is written: ‘Those who bless you are blessed, and those who curse you are cursed’ (Numbers 24:9)." He's pointing to the inherent power of the blessing itself, regardless of who’s offering it. It's as if to say, "The universe already has a system in place. The blessing will find its way, and so will the curse."

What does this all mean? It's not about dismissing the intentions or words of others. Instead, it’s about recognizing the power and potential inherent in blessings and curses themselves. It also suggests a degree of trust in a divine system that responds to these utterances. The blessing, or the curse, sets something in motion.

So, the next time someone blesses you, regardless of their background, remember Rabbi Yishmael. Recognize the potential for good that’s being offered, and trust that the universe, in its own way, will respond. Perhaps the real power lies not in who gives the blessing, but in the blessing itself.