Elevating physicality to its hidden taste

ובחי' המטעמים הוא ג"כ לקרב עניני עוה"ז להש"י ומה שהוא יותר מרוחק יותר נייחא לעלות להש"י.

And the aspect of the matamim (the delicacies, the tasty dish) is likewise to draw the matters of this world close to Hashem; and that which is more distant gives even greater satisfaction when it ascends to Hashem.

Yitzchak's request for matamim before the berachos symbolizes the avodah of elevating physical, worldly things to Hashem. The further removed something is from holiness, the greater the nachas ruach (satisfaction) Above when it is finally lifted up and reconnected to its Source.

[כי במקום הנסתר לא יש רק הטעם שבחי' טעמים הוא למעלה מהכל וממילא נמצא ג"כ במה שלמטה יותר והבן מאוד].

[For in the concealed place there is only the "taste" — for the aspect of taste is above everything, and therefore it is found as well in that which is lowest; understand this well.]

In the hidden, concealed dimension of reality, only the inner "taste" — the essential divine vitality — remains. Because this innermost taste transcends all levels, it is present even in the very lowest places, which is why the lowest can be elevated highest.

ולכך ביעקב שלמעלה מהטבע לא הי' לו זה רק ע"י שרימה את יצחק בהברכות ע"פ רוה"ק של רבקה הי' עלי' כמטעמים שצוה לעשו כנ"ל.

Therefore, regarding Yaakov, who is above nature, he did not have this aspect except through "deceiving" Yitzchak in the matter of the berachos — for by the ruach hakodesh (divine inspiration) of Rivkah there was an elevation comparable to the matamim that Yitzchak had commanded Esav to prepare, as above.

Yaakov represents what is above the natural order, so the work of elevating the lowest physical things was not naturally "his." It was accomplished only through the seeming deception at Rivkah's prompting: guided by her ruach hakodesh, that act achieved the very elevation of worldly matters that Yitzchak had sought through the dish he asked Esav to bring.

[ וז"ש הקול כו' והידים כו' וזה עליות הגשמיות לבחי' הקול כנ"ל]:

[And this is the meaning of "the voice is the voice of Yaakov, but the hands are the hands of Esav" — and this is the elevation of the physical to the aspect of the "voice," as above.]

"The voice of Yaakov, the hands of Esav" (Bereishis 27:22) hints that the physical, grasping "hands" of Esav were drawn up into the spiritual "voice" of Yaakov. The episode of the berachos thus enacts the very elevation of gashmius (physicality) into the realm of holiness.

Summary: Yitzchak's matamim represent the avodah of elevating worldly, physical things to Hashem — and the more distant the thing, the greater the satisfaction in its ascent. Since the innermost divine "taste" reaches even the lowest places, Yaakov, who transcends nature, accomplished this elevation precisely through the berachos at Rivkah's prompting, drawing the "hands of Esav" up into the "voice of Yaakov."