ספר בראשית

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.‎