Earning blessing and finding Hashem in the physical

בפסוק ויתן לך האלקים אמרו חז"ל אם תהי' ראוי יתן לך כו'.

On the verse "And may Elokim give you" (Bereishis 27:28), Chazal said: if you will be worthy, He will give you…

Yitzchak's blessing is conditional: the giving depends on the recipient making himself fit (ra'ui) to receive it.

כי זה בחי' יצחק היכל זכות שהוא עיקר הברכה שיזכה האדם במעשיו לכל הברכות.

For this is the aspect of Yitzchak, the "chamber of merit," which is the essence of the berachah — that a person merit, through his deeds, all the blessings.

Yitzchak embodies the channel of zechus (merit): the true berachah is that a person become worthy through his own ma'asim (deeds) to draw down every blessing.

וזה בכח תורה ומצות כמ"ש חז"ל רצה הקב"ה לזכות את ישראל לפיכך הרבה להם תורה ומצות.

And this is through the power of Torah and mitzvos, as Chazal said: "Hashem wished to give merit to Yisrael, therefore He gave them abundant Torah and mitzvos." (Makkos 23b)

The means by which a person makes himself worthy is Torah and mitzvos — Hashem multiplied them precisely so that Yisrael would have ample opportunity to earn merit.

ז"ש ויתן לך האלקים ממש.

This is the meaning of "And may Elokim give you" — literally [give you Elokim Himself].

The Sefas Emes reads the verse hyper-literally: what is given is not merely material blessing but "Elokim" — a share in Hashem's own self, His Divine presence.

כמ"ש אנכי ה' אלקיך שנתן לנו הקב"ה התורה ומצות לזכות במעשינו לכל הברכות.

As it is written, "I am Hashem your Elokim" (Shemos 20:2) — that Hashem gave us the Torah and mitzvos so that through our deeds we may merit all the blessings.

"I am Hashem your Elokim" expresses that Hashem gives us His very self through Torah and mitzvos — the vehicle by which our deeds make us worthy of every blessing.

גם פי' ויתן לך האלקים מטל השמים ומשמני הארץ שיקבל אלקותו מכל הדברים שבעולם מטל השמים ומשמני כו'.

Also the explanation of "And may Elokim give you of the dew of heaven and the fatness of the earth" (Bereishis 27:28) — that he receive His Divinity from all the things of the world, from the dew of heaven and the fatness [of the earth]…

The blessing of "dew of heaven and fatness of earth" means more than physical bounty: that one perceive and receive Hashem's Elokus (Divinity) within every physical thing of this world.

והוא ברכת שבת כמ"ש חז"ל נחלת יעקב אביך שבירך לו יצחק כנ"ל.

And this is the blessing of Shabbos, as Chazal said: "the inheritance of Yaakov your father" (Yeshayahu 58:14) — that which Yitzchak blessed him, as above.

This power to find Hashem within the material is the gift of Shabbos, called the "inheritance of Yaakov" — the very blessing Yitzchak bestowed.

לכן נק' סעודתא דמהימנותא שממשיך קדושה ואלקות מזה העונג כמ"ש לעיל:

Therefore it is called "the meal of faith" (se'udasa de'mehemnusa), for one draws holiness and Divinity from this oneg (delight), as written above.

The Shabbos meal is the "meal of emunah" because through its physical oneg one actually draws down kedushah and Elokus — turning bodily pleasure into a vessel for receiving Hashem's presence.

Summary: Yitzchak's blessing "may Elokim give you" is conditional on making oneself worthy through Torah and mitzvos. Read literally, what is given is Hashem Himself — the ability to receive His Divinity from every physical thing, "the dew of heaven and the fatness of the earth." This is the blessing of Shabbos and its "meal of faith," in which the delight of the body becomes a vessel for drawing down holiness.