Vayishlach תרל”א 3

באוה”ח כי חנני כו’ וכי יש לי כל. כתב כי ע”י המתנה לא יחסר ע”ש פי’ מכל כל.
The Ohr Hachaim explains that when Yaakov told Eisav to take the gift that he prepared for him, he said I have everything יש לי כל. The word כל is the blessing like that the sand of the sea that even if one takes sand from the seashore there won’t be any sand missing as the hole gets filled. Similarly Yaakov was saying that nothing would be lacking from him by gifting Eisav.
והפי’ כי לכאורה כל יותר מרב שאמר עשו.
It would seem that Yaakov was saying in response to Eisav saying ‘I have a lot’ Yaakov was saying even more, I have everything.
אך איך יוכל אדם לומר כל והרי כמה דברים הי’ שלא הי’ לו.
However this is seemingly difficult. How can he say he has everything if there are definitely certain things that he doesn have?
אך מי שדבוק בשורש עליון מה שיש לו הוא בחי’ כל. כי כל דבר יש בו נקודה חיות מהשי”ת ובנקודה זו כלול הכל
The difference is that someone who is attached to the root of HaShem above, whatever he has is the idea of כל. This is because everything has at its source the life force of HaShem, and at that level (in the source) everything exists there.
כמ”ש במדרש הכל בחזקת סומא כו’ גבי הגר שמצאה הבאר ע”ש. והפי’ שבכ”מ יש הכל ממש ע”י שיש בו חיות מהשי”ת
As the Medrash says by Hagar, one is blind to everything until HaShem opened her eyes to see the well that was right there. The explanation is that in every place there is everything which is the source of life force in it from HaShem
וזה שנק’ ה’ שלום שכל נקודה מכח השי”ת נמצא שם הכל.
And so too HaShem (*) is called Shalom, which is the same root as completeness. Because in every point that comes from the energy of HaShem (which is everything), there is everything
ועי”ז מי שמדבק כל דבר בשרשו יש לו הכל ואין חילוק אם יש לו רב או משהו.
And therefore through one connecting everything to it’s source one will have everything, and there is no difference for him between having a lot or a little. He is connected to the source of everything and therefore constantly in the state of everything.
וזהו בחי’ שבת שכל חפציך עשוים ואין חסר כלל כי הוא שלימות הכל.
This is the idea of Shabbos, where one is commanded to have all of one’s matters completed. This is not always possible, however the commandment is to be in a state of connectedness where one does not feel like he is lacking anything
אבל עשו אמר רב והוא הרבוי שבא מכח האדם.
However Eisav said ‘I have a lot’ this great amount that he had amassed, is something that came from his man’s own labour, and it is therefore limited finitely, and subject to be lost
כי מה שבא בכח ה’ הוא אחדות ושם נמצא הכל.
because only the things that come from the energy of HaShem which is the connectedness of everything has the element of ‘everything’.
וז”ש ז”ל יפה שעה אחת בתשובה ומעש”ט מכל חיי עוה”ב
With this we can understand the Mishna (Avot 4:17), one hour of teshuva and good deeds, is more enjoyable than all of the world to come
ומכש”כ חיי עוה”ז כו’
And if it is more enjoyable than all of the world to come, it is certainly more enjoyable than all of this world
ופי’ שעה אחת הוא כנ”ל להיות הכל באחדות דבוק בשורש עליון.
And the idea is that the ‘one hour’ means the idea of connectedness that we have explained above, when everything is connected to the root of HaShem above then it is in a state of completion which is the most enjoyable state.
ולכך אמר יעקב יש לי כל והבן:
And therefore Yaakov was able to say in all truth that he had everything, because of his state of connectedness to the source of everything.

עוד ירמוז באומרו כל שהיא בחינת הקדושה שנקראת כל ובחינה זו כשתהיה מושגת באדם אין החסרון עושה רושם והחסר נשלם מעצמו, וכברכת ישראל כחול שהחסר נשלם מעצמו והיא ברכת כל. והוא סוד (מלכים א י״ז:ט״ז) כד הקמח לא כלתה. ועיין מה שפירשתי בפסוק (י”ח) ויבא יעקב שלם, וברכה זו זכו בה כל האבות אברהם בכל יצחק מכל יעקב כל (ב”ב מז.) וזה סודה. ומעתה נותן טוב טעם באומרו קח נא את ברכתי וגו’ כי חנני אלהים וכי יש לי כל והנחסר נשלם מעצמו:
When Jacob used the expression יש לי כל “l have all that I need” in describing his economic status, he may have referred to sanctity which is also described by the word כל. There are several blessings in which Israel is compared to the sand of the sea. The meaning of the hyperbole is that just as the sand closes above any hole you make in it when you remove some of it, so Israel will be blessed by not feeling the removal of something from it as a loss, seeing that no visible void will be left. Jacob described his economic wealth in similar terms when he explained to Esau that he had “everything.” The deeper meaning of this concept is evident in Kings I 17,14 when Elijah the prophet assures the woman in the name of G’d that כד הקמח לא כלתה„ “that the jar of flour will not give out until the day that G’d will again let rain fall in the land of Israel.” Examine how I explained 33,18: ויבא יעקב שלם עיר שכם. This blessing is one that all the patriarchs enjoyed in varying degrees; this is why we find the Torah using the expressions בכל, מכל or כל respectively in connection with Abraham, Isaac and Jacob (compare Baba Batra 47).