ספר בראשית

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.‎‎