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With G-d's Blessing

When Yaakov came to Shechem, it says, "And he encamped by the city." The Midrash explains that Yaakov established the boundaries for Shabbat. Shabbat reflects the culmination of the work done during the week, elevating everything to its divine source. Although Shabbat is the day of divine connection, even during the week, there is a G-dly life force, though it comes through angels. The idea of work during the six days is to find renewal through mitzvot, which contain Hashem's energy. By performing mitzvot, one elevates physical actions to divine levels, creating angels that provide protection. This is what Yaakov meant when he said he kept all 613 mitzvot while with Lavan, using them to fend off Lavan and Eisav. Therefore, Yaakov sent angels to Eisav, created through his mitzvah observance, which protected him. Yaakov's statement, "For He will order His angels to protect you," means that mitzvot create angels that guard even in the physical world. After overcoming Lavan and Eisav, Yaakov reached a state of completion. In Shechem, which stands for "Shem Kevod Malchuto" (the name of His glorious kingdom), Yaakov needed protection to draw down divine will into the physical world. The main advice for protection is through mitzvot, aligning with the 613 limbs and sinews of a person and the world, allowing one to perform physical actions with a connection to Hashem.

My grandfather, my teacher of blessed memory, recounted in the name of the Rabbi of Lublin the interpretation of the phrase "I am unworthy of all the kindnesses" (Genesis 32:11). He explained that even the feeling of being small in one's own eyes is also a kindness from Hashem. It can further be said that through the kindnesses that Hashem has done for him, a person recognizes his own smallness. This is because, through the greatness of Hashem's kindness, a person comes to understand his own insignificance. I believe this has now been published in the book Zikaron Zot.

The Ohr Hachaim explains that when Yaakov told Eisav to take the gift, he said, "I have everything" (יש לי כל). This term "כל" signifies a blessing, similar to the sand of the sea that remains full even when some is taken. Yaakov was indicating that nothing would be lacking from him by giving to Eisav. While Eisav said, "I have a lot," Yaakov's statement, "I have everything," seems even more encompassing. This raises a question: How can one claim to have everything when there are undoubtedly things they lack? The answer lies in being connected to the divine source. For someone attached to Hashem, whatever they possess embodies the concept of "כל" because everything at its source contains Hashem's life force, encompassing all. This connection to the divine source means that one feels complete and lacks nothing, regardless of their material possessions. This idea is epitomized by Shabbat, where one feels all their needs are fulfilled. In contrast, Eisav's "a lot" is limited to human effort and thus finite. The Mishnah in Avot (4:17) further illustrates this by stating that one hour of teshuva and good deeds is more enjoyable than all of the world to come, emphasizing the completeness and unity found in divine connection. Therefore, Yaakov could truthfully declare, "I have everything."