With all of the excitement surrounding how Yaakov obtained the choice blessing from his father – elaborately disguising himself as his older brother Esav – it is easy to overlook the blessing itself. But in truth, a proper appreciation of what was conveyed is necessary to understand why it was so important that Yaakov be the one to receive the beracha. 

Yitzchok blesses Yaakov by telling him (27:28), “V’yiten le’cha ha-Elokim,” and may God give you, “mi’tal ha-shamayim u-mi’shemanei ha-aretz,” from the dew of the heavens and the fatness of the earth, “v’rov dagan v’sirosh,” and abundant grain and wine.  

While undoubtedly a beautiful and bountiful image, we are nevertheless struck by the peculiar syntax of the verse. “And may God give you” (v’yiten) implies that this statement follows something already stated, but that’s simply not the case; this is the first blessing mentioned. Why, therefore, does Yitzchok begin the beracha in this way?  

Rashi cites a fascinating explanation offered by Chazal in the Midrash (Bereishis Rabbah 66:3) who suggest that there is a hidden, additional dimension to Yitzchok’s blessing. Rather than referring to something mentioned previously, in this instance “and” implies repetition. In other words, this blessing isn’t limited to a one-time gift but will be a continuous and repetitive beracha. In the pithy words of the Midrash, “yiten v’yachzor v’yiten,” He will give and He will give again. 

In light of this insight we may ask a simple question. Why is it advantageous for Yaakov to receive his blessings in an “installment plan” when Hashem could just as easily give him all that he would ever need with one magnificent gift? Don’t we – or any of our communal institutions – prefer to receive gifts or payments “up front”? 

The Sefas Emes (5636) beautifully explains that the true blessing for Yaakov and his descendants isn’t the material benefits received, but rather the privilege to maintain a perpetual and ongoing relationship with Hashem. If Hashem’s giving to us was exhausted in one fell swoop there would be no need to maintain a connection with Him because we would already have all that we need. The “spiritual poverty” that would result from such a reality far outweighs whatever benefit there would be from having already received Hashem’s blessing.  

The best combination, therefore, was the blessing that Yaakov received: repeated gifts so that his needs are provided for, while, at the same time, the relationship between him and Hashem is maintained and remains vibrant.

This idea is reminiscent – and the inverse – of a famous insight of R. Menachem Mendel of Kotzk regarding the punishment of the nachash, the snake, after the sin of the Etz Ha-da’as. The nachash is punished for its role as the instigator of the whole affair by having to eat the dust of the earth. (3:14) 

The Kotzker is bothered by this choice of punishment; after all, it resulted in the fact that the snake is never wanting for sustenance. While other creatures must struggle to find food, the snake never experiences that problem. This actually appears to be a great blessing; where is the punishment? 

He suggests that the very fact that the snake is never wanting is itself the punishment because there is, therefore, no need for it to be dependent on Hashem. And when there is no dependence there is also no relationship. And the absence of a relationship with God is the ultimate curse that any creature can receive. 

This common lesson of both of these thoughts, about Yaakov and the snake, is of profound significance and relevant for all of us to consider. Everyone has been impacted – some more, some less – by the recent economic downturn and while it’s natural to prefer the “years of plenty,” we should be aware of the silver lining contained in the “lean years” as well.  

When confronting these challenges we have an opportunity – albeit one that has been forced upon us – to reconnect to the notion that it is Hashem, and not our efforts alone, that is the true source of blessing. When things go well for any length of time we may fall prey to the curse of the snake and, with our sustenance readily available, not always appreciate God's role in our lives. During times of need, however, like Yaakov, we are reminded of our reliance on God for success and this reliance, in turn, strengthens our relationship with Him. 

Let us pray that in the merit of this increased awareness we too merit the blessing of Yaakov, the ongoing and repeated exercise of Hahsem’s generosity, “yiten v’yachzor v’yiten.”