Rabbi Yehuda Amital zt"l suggested that the Sages interpreted Yitzchak’s blessing as referring to God’s consistent but independent acts of giving, as opposed to a constant flow of blessing. Yitzchak wanted his descendants not to enjoy the security of endless resources, of a continuous wellspring of blessing, but rather to turn to the Almighty regularly, each day anew, to ask for a new “giving.” The greatest blessing and gift is not for the Almighty to provide us with a secure, permanent source of sustenance, but rather for us to call out to him each day, and for Him to then answer our prayers, each time anew.
The Torah in Parashat Toledot tells the famous story of the blessing that Yitzchak intended to bestow upon his older son, Esav, but which was ultimately given to Yaakov who disguised himself as his older twin. This blessing begins with the well-known verse, “Ve-yitein lekha ha-Elokim mi-tal ha-shamayim u-mi’shmanei ha-aretz ve-rov dagan ve-tirosh” (“And God shall grant you from the dew of the heavens and from the fat of the earth, and abundant grain and wine” – 27:28).
Rashi notes the seeming peculiarity in the opening word of this blessing – “ve-yitein” – which begins with the conjunction “ve-“ (“and”). Why did Yitzchak begin his blessing to his son with the word “and”? Citing the Midrash, Rashi explains the word “ve-yitein” to mean – in the words of the Midrash – “he shall give and then give again,” a phrase which itself requires explanation.
Rav Yehuda Amital zt”l (http://www.etzion.org.il/vbm/archive/8-sichot/06toldot.php) suggested that the Sages interpreted Yitzchak’s blessing as referring to God’s consistent but independent acts of giving, as opposed to a constant flow of blessing. There is a famous Chassidic insight (attributed to Rav Simcha Bunim of Peshischa) that seeks to explain the curse that God placed upon the snake after the sin of the forbidden tree: “You shall go about on your belly, and you shall eat earth all the days of your life” (3:14). The snake would enjoy immediate and unlimited access to its source of nourishment – earth – and this was precisely its punishment, its curse. It would never feel dependence on God, it would never feel impelled to cry out, to plead, to beg, to raise its eyes to the heavens and beseech the Almighty for sustenance.
Yitzchak’s blessing to his son was “yitein ve-yachazor ve-yitein” – that God should give, and then give again, and then give again. He wanted his descendants not to enjoy the security of endless resources, of a continuous wellspring of blessing, but rather to turn to the Almighty regularly, each day anew, to ask for a new “giving.” The greatest blessing and gift is not for the Almighty to provide us with a secure, permanent source of sustenance, but rather for us to call out to him each day, and for Him to then answer our prayers, each time anew.
Rav Amital commented (as summarized by a student):
The Almighty could have given Am Yisrael…any other location…some remote place where there are no troubles or worries, and where there are abundant resources. Am Yisrael received specifically the Land of Israel, a land where there are political, security and economic problems, a land that constantly needs divine grace and is dependent only on the Almighty – a land which God’s eyes look upon at all times, because He knows that it requires His kindness.
This is the blessing that Yitzchak wished upon his descendants – that we should always be dependent on God, and that we should feel this sense of dependence and turn to Him for assistance each and every day.