Chasidut su Genesi 27:33

It is known in kabbalistic circles that a righteous person, a ‎צדיק‎, is also referred to as ‎בן‎, “son.” When the Jewish people ‎conduct themselves in the manner desired by G’d, the Torah ‎quotes G’d as referring to them as ‎בנים‎, “sons, children.” ‎‎(Deuteronomy 14,1) What distinguishes a righteous person from ‎normal people is that he does not suffer from an insatiable ‎appetite for the comforts and allures that this world has to offer, ‎but is content with what he has been granted by his Creator. This ‎is another way of describing him as possessing ‎כל‎, everything. He ‎does not feel that he lacks anything. This is especially true of the ‎type of righteous people who spend their days asking G’d to ‎dispense His largesse to others whom they perceive to be in need. ‎Their concern for others instead of their asking G’d for more for ‎themselves, stamps them as having been blessed ‎בכל‎, “with ‎everything.” Moreover, it is to be assumed that people who ‎concern themselves with the needs of their peers all the time, are ‎clearly content that G’d has already given them all that they ‎require for themselves.
It is appropriate for every good Jew to emulate Avraham’s ‎example in this respect, and this is why the same expression, i.e. ‎מכל‎ in the case of Yitzchok (Genesis 27,33), and ‎כל‎ in the case of ‎Yaakov, (Genesis 33,11) has been used by the Torah to document ‎that if Avraham was the “father” of this attitude, his children, i.e. ‎descendants, have emulated him, so that the term ‎בת‎ as we ‎explained several times, is a reference to the container from ‎which the largesse of G’d is dispensed. What the sages meant ‎when they said that G’d had blessed Avraham with a ‎בת‎, is that ‎his descendants had cultivated this virtue of his, of being ‎concerned first and foremost with the needs of others. In psalms ‎‎21,3 David expresses his gratitude to G’d Who has granted him all ‎of his aspirations. He too had emulated this virtue that his ‎people’s founding father had been able to implant in his ‎offspring.‎‎

Genesis 27,33. “he shall also remain blessed.” We ‎need to examine what exactly prompted Yitzchok to say this, ‎seeing that he did give Yaakov another blessing in 28,1-4. Yaakov ‎received the first blessing when he brought his father the meal, ‎and the second one when he set out to flee from his brother Esau, ‎‎(though his father thought he was sending him only to marry ‎one of Lavan’s daughters.) On the surface, the first blessing was ‎the major blessing, whereas the precise meaning of the second ‎blessing was not even spelled out. If the second blessing was the ‎‎“minor” blessing, it must have been meant to apply to Yaakov ‎while he was alive on this earth, concerning himself with success ‎in his undertakings on earth. The effect of his first blessing was ‎meant to be reserved for use in the world to come, or at least on ‎earth, but after the arrival of the messiah.‎
In his comments on Zecharyah 14,9 ‎ביום ההוא יהיה ה' אחד ושמו ‏אחד‎, “on that day G’d will be One and His name will be One,” the ‎‎Ari z’al comments that the meaning is not that G’d’s name ‎will undergo changes, but that the meaning of G’d’s name(s) will ‎be clear to all of mankind. G’d’s name ‎י-ה‎ will no longer be an ‎allusion to exile, nor will His name ‎ו-ה‎ be abused by atheists using ‎it for their own purposes. When the time comes when G’d will ‎deal with the “left” side of the emanations judgmentally, ‎neutralizing its influence forever, the two parts of G’d’s name will ‎be on a par with one another as if there were no ‎ה‎ and no ‎ו‎ but ‎two letters ‎י‎. When Yitzchok told Esau, concerning Yaakov’s ‎future, ‎גם ברוך יהיה‎, “he will also remain blessed in the future”, he ‎referred to that future.‎