Yitzchak was not entirely oblivious to Eisav’s unrefined character and conduct, yet he intended to bestow upon him the most powerful blessings.
Surely, his desire to bless Eisav was not based only on what he did not know about him, but also on what he did see in him.
The Torah relates that Yitzchak devoted a great deal of energy to digging water wells, restoring old wells, and searching for and developing new sources of fresh water. Chassidus explains that this hobby was not a meaningless detail in Yitzchak’s life, but a reflection of his distinctive nature and his unique path in the service of G‑d. Where others saw dirt and gravel, Yitzchak dug deeply to reveal springs of lifegiving water that ran beneath the earth. This means, in spiritual terms, that Yitzchak devoted himself to refining the unrefined, unearthing and cultivating the potential within all creation to recognize its G‑dly source.
Accordingly, we can understand why Yitzchak desired to bless Eisav. Despite Eisav’s disreputable behavior, Yitzchak had the ability to see the great spiritual potential associated with Eisav’s soul. Yitzchak therefore hoped that his powerful blessings would successfully excavate the spiritual treasures that lay hidden in his child.
Today there are no Eisavs, but like Yitzchak, who labored to reveal the connection to G‑d buried even within the wicked Eisav, we too must endeavor to draw near even those who seem distant from the lifegiving waters of the Torah. With toil and effort, we can reveal within them their innate connection to the Source of Life.
— Likkutei Sichos, vol. 15, pp. 195–198
Note: Nevertheless, despite Eisav’s immense potential, his actual lowly state was such that in reality the blessings would not have had the desired effect on him. Rivkah therefore deemed it necessary for Yaakov to receive the blessings instead of Eisav.
