Chasidut zu Bereschit 33:11
קַח־נָ֤א אֶת־בִּרְכָתִי֙ אֲשֶׁ֣ר הֻבָ֣את לָ֔ךְ כִּֽי־חַנַּ֥נִי אֱלֹהִ֖ים וְכִ֣י יֶשׁ־לִי־כֹ֑ל וַיִּפְצַר־בּ֖וֹ וַיִּקָּֽח׃
Nimm doch den Segen an, der dir von mir überbracht worden, denn Gott hat mich begnadet und ich habe Alles. So drang er in ihn, bis er es annahm.
Kedushat Levi
It is known in kabbalistic circles that a righteous person, a צדיק, is also referred to as בן, “son.” When the Jewish people conduct themselves in the manner desired by G’d, the Torah quotes G’d as referring to them as בנים, “sons, children.” (Deuteronomy 14,1) What distinguishes a righteous person from normal people is that he does not suffer from an insatiable appetite for the comforts and allures that this world has to offer, but is content with what he has been granted by his Creator. This is another way of describing him as possessing כל, everything. He does not feel that he lacks anything. This is especially true of the type of righteous people who spend their days asking G’d to dispense His largesse to others whom they perceive to be in need. Their concern for others instead of their asking G’d for more for themselves, stamps them as having been blessed בכל, “with everything.” Moreover, it is to be assumed that people who concern themselves with the needs of their peers all the time, are clearly content that G’d has already given them all that they require for themselves.
It is appropriate for every good Jew to emulate Avraham’s example in this respect, and this is why the same expression, i.e. מכל in the case of Yitzchok (Genesis 27,33), and כל in the case of Yaakov, (Genesis 33,11) has been used by the Torah to document that if Avraham was the “father” of this attitude, his children, i.e. descendants, have emulated him, so that the term בת as we explained several times, is a reference to the container from which the largesse of G’d is dispensed. What the sages meant when they said that G’d had blessed Avraham with a בת, is that his descendants had cultivated this virtue of his, of being concerned first and foremost with the needs of others. In psalms 21,3 David expresses his gratitude to G’d Who has granted him all of his aspirations. He too had emulated this virtue that his people’s founding father had been able to implant in his offspring.
It is appropriate for every good Jew to emulate Avraham’s example in this respect, and this is why the same expression, i.e. מכל in the case of Yitzchok (Genesis 27,33), and כל in the case of Yaakov, (Genesis 33,11) has been used by the Torah to document that if Avraham was the “father” of this attitude, his children, i.e. descendants, have emulated him, so that the term בת as we explained several times, is a reference to the container from which the largesse of G’d is dispensed. What the sages meant when they said that G’d had blessed Avraham with a בת, is that his descendants had cultivated this virtue of his, of being concerned first and foremost with the needs of others. In psalms 21,3 David expresses his gratitude to G’d Who has granted him all of his aspirations. He too had emulated this virtue that his people’s founding father had been able to implant in his offspring.
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