The Alter Rebbe opens this letter by focusing on the words of Yaakov Avinu: קטנתי מכל החסדים ומכל—"I have become small from all the kindnesses and all…" The Alter Rebbe explains that whenever HaKadosh Baruch Hu does a kindness for a person, it should lead to a deep sense of humility. Every single act of kindness from Hashem is not just a gift, but a call for the recipient to become more shafel ruach—humble in spirit.

This is a powerful idea: Rather than feeling entitled or elevated by the blessings and miracles that one receives, a person should instead feel smaller, more undeserving. The more kindnesses Hashem bestows, the more a person should recognize how little he truly merits, and how much is being given to him purely out of Hashem's generosity.

The Alter Rebbe is teaching that the proper response to Divine kindness is not pride or self-importance, but a profound lowering of oneself—a recognition that all comes from Above, and that we are but recipients of Hashem's endless chesed.

The Alter Rebbe elaborates on why kindness from Hashem should bring about humility. He explains that חסד דרועא ימינא—chesed is the right arm, and וימינו תחבקני—His right hand embraces me. This means that when Hashem does a kindness for someone, it is as if Hashem is hugging that person, drawing him closer with His right arm.

This closeness is not just a metaphorical embrace; it is a real, spiritual elevation—a קרבת אלקים ממש—an actual closeness to G‑d, and not just as before, but ביתר שאת מלפנים—with even greater intensity than previously. Each new kindness brings a person even closer to Hashem than he was before.

So, when a person experiences a chesed, he should realize that Hashem is bringing him nearer, lifting him up spiritually. But this very closeness is what demands an even greater humility, as the person becomes more aware of the greatness of Hashem and his own smallness in comparison.

The Alter Rebbe continues: The closer a person is drawn to Hashem, the more he must feel humbled. וכל הקרוב אל ה'—the closer one is to G‑d, ביותר שאת והגבה למעלה מעלה—the higher and higher he is lifted, the more he must be יותר שפל רוח למטה מטה—even more humble, lowering himself further and further.

This is a spiritual paradox: As a person is elevated in holiness, he must simultaneously descend in his own self-assessment, feeling less and less significant. The more Hashem lifts a person up, the more that person should feel his own nothingness and unworthiness.

This is the true hallmark of kedusha—holiness. Elevation in spiritual standing does not lead to arrogance, but to a deeper, truer humility. The more one is brought close to Hashem, the more he realizes how small he is in the face of the Infinite.

To support this idea, the Alter Rebbe quotes the verse: מרחוק ה' נראה לי—"From afar Hashem appeared to me." This teaches that even when Hashem reveals Himself, it is specifically to one who feels distant, who approaches with humility.

The sense of distance is not a lack of connection, but a recognition of Hashem's greatness and one's own smallness. When a person feels truly humble, as if he is far from Hashem, that is precisely when Hashem appears to him. The revelation comes to those who do not feel entitled, but approach with a sense of awe and humility.

The Alter Rebbe brings a well-known teaching: וכנודע דכולא קמי' דווקא, כלא חשיב—as is known, before Him, everything is considered as nothing. This is a fundamental principle in Chassidus: In the presence of Hashem, all of creation is utterly insignificant.

But the Alter Rebbe emphasizes that this is especially true the closer one is to Hashem. The more a person is kamei—"before Him," in Hashem's presence—the more he must feel like k'lo choshiv—as if he is nothing at all. True closeness to Hashem brings with it a deep sense of one's own insignificance.

Therefore, the Alter Rebbe concludes: וא"כ כל שהוא קמי' יותר - הוא יותר כלא, ואין ואפס—the more a person is "before Him," the more he is truly nothing, non-existent, and nullified.

This is the opposite of the way things work in the world of klipah, where the more a person receives, the more arrogant he becomes. In kedusha, the more kindness and closeness one receives from Hashem, the more he feels his own nothingness and unworthiness. This is the true path of humility in holiness.

This, says the Alter Rebbe, is the quality of ימין שבקדושה—the right side of holiness, and the חסד לאברהם—the kindness of Avrohom. Avrohom Avinu, despite his greatness and the immense kindnesses he received from Hashem, declared: אנכי עפר ואפר—"I am dust and ashes."

Avrohom's humility was not despite his closeness to Hashem, but because of it. The more he experienced Hashem's kindness, the more he felt his own insignificance. This is the model for us: To respond to Hashem's chesed not with pride, but with ever-deepening humility, following the example of Avrohom Avinu.

The Alter Rebbe now points out that this quality of humility in response to kindness is not unique to Avrohom, but is also the trait of Yaakov. When a person receives kindness from Hashem, the natural response in kedusha—holiness—is to become more humble, not more arrogant.

This is the meaning of the phrase וזו היא ג"כ מדתו של יעקב—and this too is the measure of Yaakov. Just as Avrohom said, "I am dust and ashes," so too Yaakov, after experiencing Hashem's kindness, felt himself to be small and unworthy. This is the proper approach: the more Hashem brings you close, the more you should feel your own nothingness.

The Alter Rebbe explains that this is why Yaakov justified his fear of Esav, even after Hashem had promised him protection. The pasuk says, "Behold, I am with you," yet Yaakov was still afraid.

He wasn't satisfied with the promise alone. Instead, he felt that the kindness he had received from Hashem made him even less deserving. The more kindness he experienced, the more he questioned his own worthiness, and so he continued to fear Esav despite the assurance from Hashem.

The reason for Yaakov's humility is that he saw himself as קטן יעקב במאד מאד בעיניו—Yaakov was very, very small in his own eyes. This feeling came specifically because of the abundance of kindnesses he had received.

As the pasuk says, "כי במקלי..."—for with my staff, I crossed this Jordan. Yaakov remembered how he started with nothing, and now, after all the blessings and miracles, he felt even less worthy. The more Hashem did for him, the more humble he became, feeling that he did not deserve such kindness.

Because of this deep humility, Yaakov felt that he was אינו ראוי וכדאי כלל להנצל—not at all worthy or fitting to be saved. Even though Hashem had promised him protection, Yaakov's sense of unworthiness only increased as he received more kindness.

This is the true response of someone who recognizes that every kindness from Hashem is a sign of closeness, and that closeness demands even greater humility. Yaakov did not take Hashem's promises for granted, but instead felt ever more undeserving.

The Alter Rebbe brings the words of our sages: שמא יגרום החטא—perhaps sin will cause. Yaakov worried that maybe he had sinned, and that this would affect his worthiness to be saved.

Because he was so humble, he suspected himself of having possibly done something wrong. Even if previously he hadn't noticed any shortcomings, now, in his heightened state of humility, he questioned whether he was truly deserving of Hashem's protection. This is the mindset of someone who is truly close to Hashem: the more kindness he receives, the more he examines himself and feels unworthy.

However, the Alter Rebbe contrasts this with the opposite side, משא"כ בזלע"ז—which is not the case with the other side, meaning the forces of klipah. Here, he refers specifically to Yishmael, who represents chesed d'klipah—kindness of the unholy side.

In the world of klipah, when someone receives more kindness, it leads not to humility but to arrogance. The more they are given, the more self-important and haughty they become. This is the exact opposite of the way of kedusha, where kindness brings humility.

In the realm of klipah, the more kindness a person receives, the more he grows in גסות הרוח—arrogance of spirit—and in the expansiveness of his heart. Instead of becoming humble, he becomes more boastful and self-inflated.

This is the nature of chesed d'klipah: every additional kindness only increases a person's sense of self-importance and pride. The Alter Rebbe is highlighting the stark difference between the response to kindness in holiness and in unholiness.

For this reason, the Alter Rebbe says, "ולזאת באתי מן המודיעים מודעה רבה לכללות אנ"ש"—I have come to make a great announcement to all of Anash, the community of chassidim. He is addressing everyone, emphasizing the abundance of kindnesses that Hashem has done for us.

He urges that, in light of all these kindnesses, we must follow the path of Yaakov: to be humble, to see ourselves as unimportant, as "leftovers"—שאיר עמי. We should not consider ourselves superior to others, nor should we respond harshly or arrogantly to those who oppose us.

Instead, the Alter Rebbe instructs us to lower our spirit and heart with true humility, to respond softly and gently even to those who have wronged us. This is the way to ensure that Hashem's kindness continues and that we remain worthy of His blessings.

The Alter Rebbe instructs us to hold on to the middos—the qualities—of Yaakov, who is called שאר עמו—the remnant of His people, and שארית ישראל—the remnant of Israel. What does this mean? He explains that a person should make himself like שיריים ומותרות ממש—actual leftovers and excess, something for which there is no need at all.

This is a profound level of humility. The idea is that after experiencing great kindness from Hashem, a person should not feel elevated or important. On the contrary, he should see himself as if he is just the "leftovers," not the main part, not necessary or central. This is the way of kedusha—holiness: the more kindness Hashem shows you, the more humble you must become.

The Alter Rebbe is teaching that this is the true path for a chossid, especially after witnessing Hashem's miracles and kindnesses. We must not become arrogant or feel entitled, but rather, we should feel even less deserving, like we are simply the "remnants"—totally unimportant in our own eyes.

He continues that this humility should lead to a very practical result: לבלתי רום לבבם מאחיהם—that your heart should not be raised above your brothers. In other words, do not feel superior to others, even if you have experienced special kindness from Hashem.

The Alter Rebbe is emphasizing that the feeling of being "leftover" or "extra" should prevent any sense of pride or separation from other Jews. No matter what spiritual gifts or miracles you have received, you must not let your heart become haughty or look down on others. This is a direct instruction to the chassidim, especially in their relationship with those who may have opposed them or caused them pain.

The Alter Rebbe warns further: ולא להרחיב עליהם פה—do not open your mouth wide against them, meaning do not speak arrogantly or harshly to them. או לשרוק עליהם ח"ו—or, G‑d forbid, to whistle at them, which is a gesture of disrespect or dismissal.

He says, הס מלהזכיר—it shouldn't even be mentioned! This is a very strong warning. The Alter Rebbe is making it clear that not only should you not respond with words, but you shouldn't even show any gesture of disrespect, like whistling or making light of them. He is telling the chassidim that after all the suffering and opposition they endured, they must not retaliate in any way, not even with a dismissive gesture.

This is an "awesome warning"—a severe admonition not to answer back, not to show any disrespect, and not to act superior, even in the smallest way.

Instead, the Alter Rebbe says, the only thing to do is רק להשפיל רוחם ולבם במדת אמת ליעקב—to lower your spirit and your heart with the attribute of truth to Yaakov. This means to truly humble yourself, not just externally, but with genuine inner humility.

He adds, מפני כל אדם בנמיכות רוח—before every person, with a lowly spirit. The humility should be so real that you feel it towards everyone, not just those who have wronged you. This is the midah—the quality—of Yaakov, who embodied truth and humility.

The Alter Rebbe is instructing that the response to opposition or even to kindness from Hashem is not pride, but a deep, authentic humility that is felt in the heart and spirit, and is expressed in how you relate to every person.

He brings a practical application: ומענה רך משיב חימה—a soft answer turns away anger. If someone comes at you with anger or harshness, your response should be gentle and soft, which will help to calm the situation.

He also quotes, ורוח נכאה כו'—and a broken spirit, and so on. The idea is that a humble, subdued spirit is the proper way to respond, not only to those who oppose you, but in all interactions. This is the way of Yaakov, the way of true humility and peace.

The Alter Rebbe concludes with hope: וכולי האי ואולי, יתן ה' בלב אחיהם, "כמים הפנים וגו'"—with all this, perhaps Hashem will put it into the hearts of your brothers, "as water reflects a face to a face…"

He is saying that if you act with humility and gentleness, maybe Hashem will cause your opponents, the misnagdim, to respond in kind. Just as water reflects the face shown to it, so too, the heart of a person is reflected in the heart of another. If you show humility and kindness, perhaps they will mirror that back to you.

This is the Alter Rebbe's approach: even after all the suffering and opposition, the response must be humility and peace, with the hope that this will ultimately bring about reconciliation and unity among Jews.