Yitzchok's uncertainty is finally resolved and we expect the blessing to gush forward from father to son. Yet we are hardly past the first phrase of the blessing and the ba'al koreh stops, and the person called for shishi comes forward. Only after that pause do we resume the familiar "V'yiten" in which Yitzchak asks Hashem to bestow bountiful physical blessing on Ya'akov. Why the pause in mid sentence?
Truth be told, many are quick to point out that we are not sure of the pedigree of these pauses and who determined their location. Nevertheless they are in this case, as in most cases, widely held practices and as such deserve some attention.
Nonetheless even if the pause would not pique our curiosity, the pasuk which begins this blessing deserves comment. "And he approached him and he kissed him and he smelled the scent of his clothes and he blessed him, and said: Look the scent of my son is as the smell of the field that Hashem blessed" (27:27). Apparently the Torah sees that calling attention to the scent of his clothes is part of the blessing. Not only is it introduced as such but it is followed by the conjunctive "vov", tying it to the material blessing which follows. Moreover, Rashi explains that Yitzchak perceived the aroma of Gan Eden unexpectedly overwhelming him and it is that fragrance, that he insists impresses Yaakov prior to bestowing a blessing.
Perhaps Yitzchak first instructs his son how to effectively receive a brocho and how to best prepare oneself for the blessings and prayers of others. Moments of brocho in our experience usually come at the beginning of new stages and most often at celebrations of those beginnings. We too would do well to take lesson from these pesukim.
It would seem that the first part of every blessing and prayer is to appreciate what one has already. "Re'eh bini"; see and realize and be grateful for the scent of Gan Eden that is already yours. A blessing, a prayer or a blessed life begins with dwelling on one's strengths and gifts. How sad it is to see people totally unaware of their G-d given talents, often casting about for years if not decades till they contribute in a self fulfilling manner. On the other hand, isn't it almost inspiring to see people who live with self awareness and profound gratitude and seek out opportunities to simply be grateful? Perhaps that is why Klal Yisrael, the wisdom of whose customs we have long come to expect, has us pause when Yaakov is being forced by his father to become aware and absorb his own blessings.
Perhaps Yitzchok wants to make sure that his son realizes these strengths and aspires to great heights to which they can bring. If one indeed catches the whiff of Eden in one's coats, is there any limit to where bestowed blessings will take him?