There is a Possuk in this week’s Parsha that states: וְיִתֶּן לְךָ הָאֱלֹקִים מִטַּל הַּשָמַּיִם וּמִשְמַּנֵּי הָאָרֶּץ “May HaShem give you of the dew of the heavens and of the fatness of the earth”.
There is a known inference pointed out in this Possuk that all blessings come from the Divine name 'Havaye'. This is because the Divine name 'Elokim' represents judgement and contraction whereas [by contrast] the concept of blessings is about giving, about drawing down and about ‘Hashpoah’ [all of] which come from the Divine name 'Havaye'. This is consistent with the priestly blessings where in each of the three verses the Divine name 'Havaye' is mentioned. However, in this blessing Yizchok says וְיִתֶּן לְךָ הָאֱלֹקִים.
Furthermore, this same inference (where a blessing contains the name of 'Elokim') also applies to the first blessing with which Yitzchok is blessed following Avrohom's passing; as the Possuk states: וַּיְבָרֶּךְ אֱלֹקִים אֶּת יִצְחָק בְנוֹ “Elokim blessed Avrohom's son Yitzchok”. This is because in all the blessings that HaKodosh Boruch Hu blessed Avrohom, [as well as in the blessings that HaKodosh Boruch Hu blessed Yitzchok following this first blessing] the name 'Havaye' is written. [We can deduce from all this] that the first blessing which HaKodosh Boruch Hu blessed Yitzchok, where it is written וַּיְבָרֶּךְ אֱלֹקִים , and the blessing which Yitzchok blessed Ya'acov, as the Possuk says וְיִתֶּן לְךָ הָאֱלֹקִים : [these two] are intrinsically linked.
BEIS
The clarification of this can be [achieved] according to that which the Alter Rebbe explains in his 'Siddur.' [There it is explained] that the ‘Hashpoah’ which is drawn down from the 'Gevuros' is greater than the ‘Hashpoah’ which is drawn down from the 'Chassodim'.
This is because, the 'Chassodim' are naturally cold and therefore their ‘Hashpoah’ is limited; whereas the 'Gevuros' are heatedness so the ‘Hashpoah’ from them increases to such an extent that they increase in an unlimited fashion.
Accordingly, it is explained there that it is specifically Yitzchok who blessed with blessings as lofty as these (from the dew of the heaven and the fat of the earth etc.) and we do not find blessings such as these neither by Avrohom nor by Ya'acov because Yitzchok symbolises 'Gevurah' which is why the blessings of Yitzchok are so generous.
Thus accordingly, we can explain the Possuk: וַּיְהִי אַּחֲרֵּי מוֹת אַּבְרָהָם וַּיְבָרֶּךְ אֱלֹקִים אֶּת יִצְחָק בְנוֹ “It came to pass after Avrohom's death, that Elokim blessed his son Yitzchok”.
During the lifetime of Avrohom (whose life is characterised by the attribute of Chessed) the light of the supernal Chessed illuminated the world but after the passing of Avrohom when the global system (including the supernal control) changed to be in accordance with the attribute of Yitzchok, whose life is characterised by 'Gevurah', the blessings extended into the world, were drawn down from the 'Gevuros' of the name 'Elokim' which are much loftier blessings than the blessings which are drawn down from the 'Chassodim'.
This also explains why in the blessing of Yitzchok to Ya'acov it says: וְיִתֶּן לְךָ הָאֱלֹקִים so that the ‘Hashpoah’ should be in a generous and increasing manner.
GIMEL
The blessing which Yitzchok blessed [Yaakov] וְיִתֶּן לְךָ הָאֱלֹקִים is a much loftier blessing than the blessing of וַּיְבָרֶּךְ אֱלֹקִים אֶּת יִצְחָק בְנוֹ. This is because the blessing which Yitzchok received from HaShem would naturally continue on through to his children even if Yitzchok were not to bless them personally.
This is consistent with RaShi’s comments on the Possuk וַּיְבָרֶּךְ אֱלֹקִים אֶּת יִצְחָק בְנוֹ where RaShi states: “Avrohom was afraid to bless Yitzchok because he foresaw Eisov emanating from him. So he said, “Let the Master of blessings come and bless whomever He pleases.” And HaKodosh Boruch Hu, came and blessed him.” From this RaShi it is apparent that, in like manner, had Avrohom blessed Yitzchok, the blessings would have flowed on through to Eisov even if Avrohom did not bless Eisov directly, so too does HaShem’s blessing to Yitzchok also naturally extend to his two sons including Eisov.
And the blessing which Yitzchok blessed: וְיִתֶּן לְךָ הָאֱלֹקִים מִטַּל הַּשָמַּיִם is therefore in addition and a far greater blessing.
This is also the deeper reason why Ya'acov exerted so much effort even employing some out-of-character methods in order to receive the blessings from his father Yitzchok, even though the blessing that HaShem blessed Yitzchok וַּיְבָרֶּךְ אֱלֹקִים אֶּת יִצְחָק came to him automatically for the blessing of וְיִתֶּן לְךָ הָאֱלֹקִים מִטַּל הַּשָמַּיִם is much greater than the blessing of וַּיְבָרֶּךְ אֱלֹקִים אֶּת יִצְחָק.
DALED
This can be better understood, by prefacing that which is explained in 'Torah Ohr' in the section on our Torah portion and elsewhere in Chassidus: That the reason why Yitzchok wanted to bless Eisov even though he knew that “Eisov does not usually mention the name of Heaven with frequency” is because Yitzchok saw that there were incredibly lofty holy sparks in Eisov, and therefore he wanted to bless him, so as to draw down upon him, and to reveal within him, a supernal lofty Divine light, through which the concealed sparks within him would be refined.
However, if this light would have been channelled directly to Eisov (as opposed to going through Ya'acov) it would have resulted in one of two ways: either it would be completely swallowed up within him; alternatively, it would have completely annihilated Eisov’s very existence.
So, in order to accomplish the refinement of Eisov the blessings specifically need to come through Ya'acov.
Therefore, HaShem orchestrated it so that Yitzchok should bless Ya'acov and all the ‘Hamshochohs’ of the supernal lights (As is alluded to in the Possuk טַּל הַּשָמַּיִם וּמִשְמַּנֵּי הָאָרֶּץ "Dew of the heavens and fats of the earth") should all go via Ya'acov so that through this the holy sparks of Eisov will be refined.
HEY
Now in order to understand what these supernal lights are through which the sparks are refined, this will be better understood through that which is explained in 'Torah Ohr' and elsewhere in Chassidus as mentioned earlier: that there are eleven elements within the Klipohs.
This is because in holiness there are [only] ten elements; ten not nine; ten not eleven. Whereas [by
