Finding the holy point from afar

גם נראה שבוודאי הי' ברכת יצחק לעשו באופן שהי' עשו מרוחק מהקדושה שעכ"ז יוכל למצוא הארת הקדושה.

It also appears that surely Yitzchak's blessing to Eisav was of such a nature that, even though Eisav was distant from holiness, he could nonetheless find an illumination of holiness.

Yitzchak intended a specific kind of blessing for Eisav: a power to find a glimmer of kedushah even from a place far removed from holiness. The blessing was tailored precisely to one who is distant.

כי בוודאי גם יצחק ידע שאינו צדיק.

For surely Yitzchak too knew that he (Eisav) was not a tzaddik.

Yitzchak was not deceived about Eisav's character; he knew full well that Eisav was no righteous man.

רק שסבור שעוד יוכל להתקרב להקדושה.

Rather, he thought that he could still draw close to holiness.

Yitzchak's hope was that, despite Eisav's distance, this blessing would give him a way back — a means to still draw near to kedushah.

וברכה זו נטל יעקב והוא לדורות לזרעו שגם שאנחנו רחוקים נוכל למצוא נקודה הקדושה כנ"ל.

And this blessing Yaakov took, and it is for the generations, for his offspring — that even when we are distant, we can find the holy point (nekudah), as above.

By taking this very blessing, Yaakov secured it for all his descendants throughout the generations: the power that even when we feel far from Hashem, we can still find the inner "holy point" within us and reconnect.

וז"ש את ברכתי לקח משמע שהי' באמת שייכות לעשו יותר מליעקב רק שיעקב נטלו לדורות לזרעו.

And this is the meaning of "He took my blessing" — implying that it truly belonged to Eisav more than to Yaakov, except that Yaakov took it for the generations, for his offspring.

Eisav's protest, "He took my blessing," contains a truth: this particular blessing — a way to find holiness from afar — was in a sense more fitting for Eisav, who was distant. Yaakov seized it and transformed it into an eternal legacy for his descendants.

ומעין זה נמצא בזוה"ק שיעקב גנזו לזרעו ואמר כי הוא א"צ לכל הברכות אלו ע"ש.

And something of this kind is found in the Zohar HaKadosh, that Yaakov stored it away for his offspring and said that he himself did not need all these blessings; see there.

The Zohar supports this: Yaakov "stored away" these blessings for his descendants, declaring that he personally had no need of them — for in his own right he was already bound to holiness. He acquired them as a reserve for future generations who would feel distant.

והוא כנ"ל:

And this is as above.

This confirms the whole idea: the blessing was a hidden treasure laid up for Yaakov's offspring, empowering even the distant to find their way back to kedushah.

Summary: Yitzchak's intended blessing for Eisav was uniquely suited to one distant from holiness — the power to find an illumination of kedushah even from afar. Yitzchak knew Eisav was no tzaddik but hoped this blessing would let him draw close again. By taking it, Yaakov secured it as an eternal legacy for all his descendants: that even when we feel far from Hashem, we can always find the inner "holy point" and reconnect. The Zohar adds that Yaakov, needing no such blessing himself, stored it away for future generations.