It has to disturb us anew every year: how are we to make peace with Yaakov's ascendancy to the station of the Avos in a seemingly duplicitous fashion? How meaningful is a blessing that is snatched in an evidently underhanded manner? Furthermore, the Ramban (Bereishis 27:4) wonders why Rivka did not share the prophecy that she received at the outset of the parsha with her husband. After all, it was this prophecy that mandated Rivka to procure the beracha and its attendant superiority for Yaakov. All it would take is one heart to heart conversation with Yitzchak and they could parent collaboratively, and yet that never happened.
To be sure, the Ramban does suggest numerous narratives that would justify Rivka's surprising silence. Perhaps she thought that Yitzchak received the same prophecy. Maybe it was offensive to Yitzchak that she went to the "competition" for guidance. Possibly the prophecy could drive Yitzchak into non-action altogether. Yet, in apparent resignation that the questions loomed far greater than the answers he concluded, Ramban writes "Perhaps it was all orchestrated carefully by G-d so that Yaakov would be blessed, and Eisav as well with the blessing of the sword, And by Him alone actions are understood". In other words, for years and years Hashem was controlling the conversations of Rivka and Yitzchak in order to bring about the berachos in this surreptitious manner. However, the takeaway of that is beyond our ability to probe.
Nevertheless, Rav Yitzchak Vorkover, long-time friend of the first Gerer Rebbe and antecedent of the Amshinover dynasty, did give us an appreciation. It resonates with me and I am indebted to Rav Yaakov Rackov, son of the beloved rav of Gateshead, Rav Betzalel Rackov zt"l and a rosh kollel in Beitar, for sharing his insight with me.
How can we attach meaning to a definitive and decisive moment that finds Yaakov posing as Eisav dressed in Eisav's clothing? He explained that this is how Hashem lets us know that even if there will be times when Yaakov's offspring wear Eisav's clothing, the beracha will still be totally intact; the legacy of Avraham unequivocally and unquestionably will still define us. In other words, for over sixty years, Hashem orchestrated that there never was the right moment for Rivka to share the mandate that she received during pregnancy; that Rivka would continuously eavesdrop on Yitzchak's conversations; that at all times, Rivka would strategize how she will seize the moment to grab the berachos. All this so that even millennia later and maybe often in between, when Jews would look in the mirror and see all the outward and inward trappings of foreign cultures, they would simultaneously feel embraced by the berachos and missions bestowed by Yitzchak Avinu.
Indeed, the "birchas Avraham", though an inseparable part of the package of the first berachos (see Ramban , ibid), were given separately to Yaakov as he fled from Eisav who was bent on killing his brother. At that time Yaakov was as clearly distinct and as distanced from Eisav as he will ever be, physically, emotionally, and spiritually. That describes how, albeit in comfort and peacefulness, we will always be the best suited heirs for the "birchas Avraham".
May we be granted the wisdom and the courage to distinguish ourselves and carry our legacy forward with absolute pride in peace and health. May we not need to rely on Hashem's patience with His chosen children even if they will resemble, at times, the brother who surrendered his bechora.