The ancient rabbis certainly thought it was possible. to a fascinating passage from Bereshit Rabbah, a classical collection of rabbinic interpretations on the Book of Genesis, specifically section 73. We're looking at a conversation between Laban and Jacob, a pivotal moment in their complex relationship.

It all starts with Laban saying to Jacob, “If now I have found favor in your eyes, I have divined, and the Lord has blessed me on your account” (Genesis 30:27). Now, Laban claims he has "divined" – but could that really be the case? The Rabbis of the Midrash are very clear that divination is abhorrent to God and to Jacob. So what did Laban really mean?

Bereshit Rabbah suggests that Laban wasn’t literally practicing forbidden arts. Instead, he was examining the changes in his household before and after Jacob's arrival. He was observing the facts and drawing conclusions. Smart man, Laban! He noticed a distinct improvement in his fortunes. This is no small point; the Rabbis are telling us to look at evidence.

Then Laban admits, "the Lord has blessed me on your account." (Genesis 30:27). Following this, he gets right down to brass tacks: “He said: Stipulate your wages for me, and I will give them” (Genesis 30:28). He's telling Jacob to calculate, quantify, and clearly state what he wants in return for his labor.

Jacob, in turn, reminds Laban, “You know how I have served you, and how your livestock was with me” (Genesis 30:29). He continues, "For the little that you had before me has increased abundantly and the Lord has blessed you on my account and now, when will I, too, provide for my household?” (Genesis 30:30).

That word, “little” – in Hebrew, me’at – is intriguing. Rabbi Yehuda, citing Rabbi Simon in the name of Rabbi Ḥizkiya, makes a fascinating connection. He points out that me’at appears both here, describing Laban's initial possessions, and in Deuteronomy 26:5, where it says “[He went down to Egypt with] few in number [bimtei me’at].” The Rabbis connect these usages of the word, teaching that just as me'at refers to seventy people in the verse about descending to Egypt, here too it refers to seventy – in this case, seventy heads of livestock!

The Midrash continues, emphasizing that "everywhere the righteous go, blessing is sent." It provides examples: Isaac's arrival in Gerar brought blessing (Genesis 26:12), Jacob's arrival to Laban brought blessing, and Joseph's presence in Potiphar's house brought blessing (Genesis 39:5). It's a powerful idea: that righteous individuals act as conduits for divine favor.

Finally, Jacob asks, "Now, when will I, too, provide for my household?” (Genesis 30:30). The Midrash understands this as Jacob thinking of his sons: Reuben needs a house, Simeon needs a house… He is concerned for the future of his family.

So, what can we take away from this passage? Perhaps it's a reminder to recognize the blessings in our lives, to appreciate the people who bring positivity and growth to our surroundings. And maybe, just maybe, it encourages us to strive to be that source of blessing for others. Could your presence be a blessing? It's worth considering.