Vayishlach תרל”ד 2

קטנתי מכל החסדים.
I have become humbled fro all the kindness
שמעתי מכבוד מו”ז ז”ל בשם הרב הק’ מלובלין ז”ל שגם מה שקטן בעיניו הוא מהחסדים של הש”י כו’.
I heard in the name of the Rebbe of Lublin, that Yaakov was also giving thanks even for the feeling of humility that he was now experiencing
ונראה להוסיף ביאור כי יש לכל איש ישראל להשיג הכנעה וקטנות ע”י חסדי השי”ת שעושה עם האדם לפנים משורת הדין לכן צריך האדם להשיג בושה ולהכניע לפניו ית’.
We can explain this further. The more a person receives kindness from HaShem, the more he should become more humble and subjected to HaShem, that HaShem gives him even more than he deserves. For he is not worthy of receiving all of this.
וז”ש קטנתי מכל החסדים שמכל החסד וטוב שעשה עמו השיג קטנות עד שלא נשתנה כלל מעת שהי’ הולך לחרן עד חזרתו כדכתיב במקלי עברתי כו’.
And this is what yaakov meant with the word קטנתי I have become small (humbled). Yaakov was saying that from every single thing that he received from HaShem, he got to new level of understanding of humility, until he reached a level where there was no difference in his state of humility and gratitude now (after 20 years and established a family) and when he left Charan where he had absolutely nothing, as Yaakov said ‘With my staff I crossed the river’.
(This is all because Yaakov was looking at who gave him not at the amount that he received)
ואין זה דבר קטן שיזכור האדם עד עשרים שנה מה שהי’ לו.
And this is no small matter for one to remember 20 years later what he had.
וזה מצות זכירת יציאת מצרים שיזכור האדם כי השי”ת הוציאו מכל הסתר ועצת היצה”ר.
And this is the mitzvah of remembering Yetzias Mitzrayim. (Why should we remember something that happened so long ago? Also what is so great that HaShem put us there and then took us out of there?)
Rather by being in such a low level, we would not become haughty, for about one whois haughty HaShem says I cannot be in the same vicinity as him. And through remembering this we can constantly reach the awareness of humility and feel how HaShem takes us constantly out of Mitzrayim.
והאמת כי תכלית חסדי השי”ת הוא כשמשיג האדם הכנעה וקטנות ע”י החסדים זה אות ומופת שמקבל החסדים אליו והבן.
The truth is that the ultimate purpose of HaShem bestowing kindness comes about, when one reaches a level of humility from these gifts. Because the whole point is that one should not become haughty and become distant from haShem. And once one reaches this stage it is a sign that a person actually accepts and receives the kindness. For the kindness is having the desired effect by effecting him to be humble and then able to become closer to HaShem, instead of making him haughty and then being removed from HaShem. and understand this (* As long as a person does not become humbled and have feelings of gratitude for a gift, it is a sign that not all of him wants this kindness.)
ויש לאדם לייגע עצמו וללמוד ממעשה אבותינו כדכתיב אלקי אבי אברהם כו’
And a person should constantly strive to learn from the traits of our forefathers. As Yaakov says ‘Protect me the G-d of Avraham’.
והקשו במדרש כי גם לעשו יש יחוס זה ואיך שייך תפלה זו נגד עשו. אך מי שבוחר בדרכיהם ועושה כמעשיהם אני מתקיים עליו.
and the Medrash asks, how can yaakov make such a prayer to be saved from Eisav. Eisav was also a grandchild of Avraham and child of Yitzchak? The Medrash answers that this merit of the forefathers only applies to those that follow in their ways, and therefore not applicable to Eisav.
פי’ ע”י שבוחר בכל לבו לעשות כמעשה אבותיו מועיל לו זכותם ויוכל לעשות כמעשיהם
Meaning that one chooses and commits with all one’s heart to do as the deeds of his forefathers, then he can really on their merit, and he can follow in their ways.
[מעשיהם לא נאמר אלא כמעשיהם להיות נקודה של אמת להתדמות למעשיהם].
[That is why it says ‘Like their actions’ (of the forefathers) and not the same actions as them. Because it is the element of absolute truth that one can reach to compare on some level to such holy people] וז”ש כי ידעתיו כו’ יצוה כו’ בניו כו’ ביתו אחריו כו’.
And this is what is being referred to when HaShem said about Avraham ‘Because I know him that he will command his children after him’ to keep the Torah,
פי’ ע”י שזכו האבות להיות מעשיהם כתובים בתורה עי”ז יוכלו בני ישראל לעולם ללמוד מן מעשיהם וז”ש אשר יצוה כו’ ביתו אחריו הם כל בני ישראל כנ”ל:
This is because the actions of our forefathers were written in the Torah, they were not meant just as stories, but rather there is an energy that they have created in the world that we benefit from constantly, for every Jew has a portion in the Torah. As we know that the HaShem and the Torah and Jews are one.