Evidence that Yaakov did the right thing in fooling his father to get the brachos

I see a lot of questions on the topic, but maybe not one that is this specific. I'd like to know, when Yaakov Avinu (with Rivka his mother) went to fool Yitzchak and get the brachos, is there evidence from Chazal or Rishonim that he was doing exactly the right thing?
To explain the question a little more:
a) I am not ח"ו suggesting that Yaakov Avinu did a terrible thing, was a bad person at the time, anything like that. I am asking if this is a similar example to what Chazal say about Avraham Avinu when he said, במהאדע (or a couple of other possibilities in Nedarim 32a), and as a result our nation needed to go down into Mitzrayim for hundreds of years as a tikkun. Avraham Avinu was an incredible tzaddik beyond our understanding, and any mistake he made was something that would only be counted against a tzaddik on his level. Still, Chazal do say it there.
b) There is good reason to say something like that, as Chazal do mention a number of very negative consequences to fooling his father, in Midrashim: his being fooled later by Leah, his being fooled later by his sons about Yosef's death, his being punished for failing to do kibbud av v'eim for many years when he had to flee. These sound like מדהכנגדמדה and indeed that phrase is used on at least one of them. Are these the equivalent of the Chazal about Avraham Avinu?
However, some acharonim go out of their way to push these away, that they are not evidence of any wrong-doing, but simply consequences, some things Yaakov had to suffer through even though he had done exactly right.
c) Rivka told him to do it? Of course, he was a tzaddik, she was a tzadeikis, so that doesn't seem to do more than move the question over to her. But she seems to be acting out of nevuah (Bereishis 27:13 עליקללתך - some explain that she knew he would succeed). I don't think we believe that a neviah can't do anything wrong, but - I would accept evidence that she heard from nevuah that he was supposed to do this, exactly this.
Same with Rashi on Bereishis 27:1, "Yitzchak's vision became dimmed, because... דבראחר, כדישיטוליעקבאתהברכות - in order that Yaakov should take the berachos." But it might mean, certainly must include, "in order that Yaakov should be able to take the berachos".
d) For this suggestion to make any sense, I guess I'd need to offer an alternative: What else was he supposed to do? It would be a disaster for Esav to get the brachos, and (see Drashos Haran, can't remember where) it seems that Yitzchak indeed had the power to give them to him!
I would think that the alternative would need to be, like everywhere else in Sefer Bereishis: You are supposed to trust in Hashem and not use force to gain advantage over your brother. Yitzchak Avinu was a navi too - even blind and fooled by his son. Maybe you couldn't really fool him! See here: He needed to be fed mat'amim, or he couldn't bless the unworthy Esav. When Yaakov came in, he smelled Gan Eden. The blessing he actually gave Yaakov was directly based on what he sensed: 'ראה, ריחבניכריחהשדהאשרברכוה... ("See, the smell of my son is like the smell of a field that G-d blessed...") When Esav finally did come in, Yitzchak sensed gehinnom.
Maybe Jewish history would have been different if Esav had tried to get the blessings straight, and saw that Yitzchak just couldn't give them to him. Maybe Esav could have found his way home.
Anyhow - that's the question. Is this incorrect, and who says so?
Addendum: I discuss a lot of this here Bitachon and Hishtadlus, Yosef, Yaakov and Rivkah.