The Torah tells how Yitzchak, old and with dimmed eyes, calls Esav, his elder son: he wants to bless him before his death.

Rivka overhears, and we know the script: she brings Yaakov in instead of Esav, with Esav's garments and the goat-skins on his hands.

When Yaakov enters, Yitzchak asks: "Who are you, my son?" Yaakov answers: "Anokhi Esav bekhorekha."

Commentators want to preserve Yaakov's midda of Emet ("Titen emet le-Yaakov"). Some read the sentence with a pause: "Anokhi – Esav bekhorekha" (I am me; Esav is your firstborn). But in Yitzchak's ears it sounds like: "I am Esav, your firstborn."

A first doubt appears: Yitzchak wonders how the hunt could be so fast. Yaakov answers: "Ki hikra Hashem Eloheikha lefanai" – "For Hashem your God sent it before me."

Second suspicion: the voice and the way of speaking do not match Esav, even though the hands are hairy like his.

Yitzchak asks his son to come closer and kiss him. He smells him and declares: "See, the smell of my son is like the smell of a field blessed by Hashem."

The Zohar teaches that the "bigdei chamudot", the precious garments Esav wears, were originally Adam's garments – a protective outfit later in Nimrod's possession, then stolen by Esav. They kept a trace of the scent of Gan Eden.

Here, Yitzchak smells the scent of a field blessed by Hashem – an allusion to Gan Eden. That means the one wearing the garments now is not Esav but Yaakov.

At first sight: "I thought I was blessing Esav, but I actually blessed Yaakov!" And Yitzchak adds: "Gam baruch yihyeh" – "He shall indeed remain blessed." But this seems to contradict the Zohar: if he recognizes the scent of Gan Eden on Yaakov, he knows exactly whom he is blessing.

The Torah uses the word "b'mirma". We might hear "deceit", but Onkelos translates it: "be'hokhmata" – with wisdom.

Yaakov's "mirma" is not cheap manipulation; it is a deep hokhma connected to his very identity (his name "Yaakov", the hand holding Esav's heel, the hokhma keduma Monsieur HIMI develops in other shiurim).

The heart of the reading lies in the content of the blessings themselves. For Yaakov, Yitzchak says:

The words are almost identical, but the order changes. For Yaakov: heaven first, earth second – spirituality as priority, materiality serving the mission. For Esav: earth first, then heaven – materiality at the center, a touch of heaven in the background.

Esav also receives: "Ve'al charbekha tihyeh, ve-et achikha ta'avod" – "You shall live by your sword and serve your brother." A "blessing" that already carries tension and a role of opposition.

Monsieur HIMI's answer is clear: no. Even if Rivka's staging involved "mirma" in the sense of strategy, Yitzchak himself fully agrees that the true covenantal blessing belongs to Yaakov.

The definitive proof appears at the end of the story, when Yaakov leaves for Charan. This time there is no disguise, no lying, no confusion:

The Jewish people do not live off a blessing snatched in deceit, but off a consciously sealed blessing from Yitzchak to Yaakov, in Avraham's line, toward Israel, until the final Ge'ulah.