Among those who publicly read from a Torah scroll as a Ba’al Koreh, there is a long-standing disagreement on the following verse:
ִיָטֹנְתּק I have become small ִכֹּל מִיםָדֲסַחה from all the kindnesses ֶתֱמָאָל־הִכּוּמ and from all the truth ...ֶרֲשׁאִָיתָשׂעְֶדַּבֶת־עא that You have rendered Your servant...
The word ִיָטֹנְתּק (I have become small) is commonly read with the musical trop of an ָאאַזְלֵ שׁ֜רגֵ. As you can see from the image below, this note rises in tone. However, there is disagreement among Ba’alei Dikduk (grammarians) as to the correct cantillation to be used.
The Koren Chumash and others have this word marked with a ֗ יִִיעְ בר as, ִי֗ נְתָּטֹק. The Torah Temimah Chumash has both ָאאַזְלֵ שׁ֜רגֵ & ֗ יִִיעְ בר. The Breuer Tanach has this word marked with a ָאאַזְלֵ שׁ֜רגֵ based on older versions of Chumashim. Earlier versions of Tikkun Simanim have it marked with a ֗ יִִיעְ בר but later editions change this to a ָאאַזְלֵ שׁ֜רגֵ.
Deeper Meaning of the Cantillation
As the musical notes in the Torah provide many deeper levels of understanding, we must conclude that this difference can provide some deeper lessons as well.
We may say that when Yaakov Avinu said the words of ִיָטֹנְתּק (I have become small), he was expressing his humility. Therefore the note that best expresses this would be a ֗ יִִיעְ בר since this is chanted with a descending tone, symbolizing the concept of humility. This matches the famous saying of the Vilna Gaon based on the Talmud where Rav Chiya bar Ashi said ִידְמַלתָּםָכחִ יָרצֵאֶיְּהשׁוֹבָּדֶחאְמוֹנָהִשּׁמִינִיתְמִשׁבּ - that a Talmud Chacham (Torah scholar) should have an eighth of an eighth of pride.
The Vilna Gaon comments on why the Talmud says (ִינִיְמשִׁינִיתְמְשֶׁבּשֶׁלשׁ) ָהֲוגַא - an ⅛ of ⅛ (1/64) of pride. What is the meaning of this unusual terminology - "an eighth of an eighth"? The Gaon explains that the Talmud is referring to the 8th verse in the 8th parasha. Parshas VaYishlach is the 8th parasha and “ִיָטֹנְתּקִכֹּלמִיםָדֲסַחה” is the 8th verse. A Torah scholar’s level of pride must be on the level that he is unworthy of anything, i.e., “I have become small by all the kindness and all the truth you have done for me.” Whatever Hashem does and will do for me, is not something I have earned, but rather it is a gift from Hashem, "ִיָטֹנְתּק" - I am unworthy!
Symbolism of the Musical Notes
However, since an ָאאַזְלֵ שׁ֜רגֵ goes upward, the question is asked, why would others have it marked with an ָאאַזְלֵ שׁ֜רגֵ which can symbolize the opposite of humility, which is arrogance?
Answer from Shaar HaBitachon
Shaar HaBitachon writes, “The Talmud says, ‘A person should never place himself in a dangerous situation and say that a miracle will be performed for him, for perhaps no miracle will be performed for him. If a miracle is performed for him, then it will be deducted from his merits.’
Similarly, we find by our forefather Yaakov of blessed memory, who said, ‘I have become small from all the kindnesses that G‑d has bestowed upon me,’ the Targum translates this as: ‘My merits have been diminished as a result of all the goodness and kindness that You have done to me.’”
Rashi (like the Targum) understands the verse I have become small to mean as a result of all the kindnesses. Meaning, “My merits have diminished because of the favors and truth You have done for me.” Ramban questions this interpretation, noting that it is inconsistent with the language of the verse, which states, I have become small, not that the speaker’s merits have become small.
The Alter Rebbe, Rabbi Shneur Zalman of Liadi, explains the verse according to the commentary of Rashi, while also clarifying Ramban’s objection: “From all the kindnesses” indeed means that it was the kindness that made Yaakov feel “small.” At the same time, though, I have become small—Yaakov himself became diminished as a result of G‑d’s many kindnesses and His truth. Meaning, that not only do the particular person’s merits become lessened (as a result of being “used up”), which results in his diminishment, but he himself is also directly affected as a result of the “kindness and truth.”
The Alter Rebbe continues and says that in contrast to kindness from the side of impurity (ֶדֶסחָהִיפְּלִקדּ), which makes the recipient feel arrogant and entitled, every single favor that G‑d bestows upon a man (through the kindness of holiness—ֶדֶסחָהְדשׁוִּקדּ) must make the recipient humble. For whoever is brought exceedingly close to HaShem, being raised to great heights, ought to feel even more humble. For every being of even the highest conceivable spiritual level is of absolutely no account–indeed, is nullified out of existence–when in G‑d’s presence, for nothing exists before G‑d other than Himself. Therefore, whoever is more “before Him,” i.e., whoever is closer to G‑d through the kindness that G‑d bestows upon him, (as it is natural for one to feel a sense of closeness to their benefactor) automatically ought to feel exceedingly humbled, like nothing, and non-existent.
Resolution: The Upward and Downward Trop
The above information can now help us answer why it is common for many to sing the word ִיָטֹנְתּק (I am small) with the musical trop of an ָאאַזְלֵ שׁ֜רגֵ. This is because its musical theme symbolizes one ascending closer to HaShem through feelings toward the kindnesses of HaShem, ֶדֶסחָהְדשׁוִּקדּ. This musical trop then ends with the final note descending—a descent symbolizing even greater humility.
Additionally, the simple meaning of the words ָאאַזְלֵ שׁגֵר is Aramaic for, “go forth” (ָאאַזְל) and “separated” (ֵ שׁגֵר). One could say that the more kindness that goes forth from HaShem, the more a righteous person feels separated from their ego and from the mundane. This is like a Tzaddik who separates from worldly matters to focus on spirituality. Compared to ִיִיעְ בר which phonetically sounds like the term, “ָיָהְ ור” as in the verse, “ִיכֹּוסָיָהְ ור - my cup is filled to overflowing.”
The difference between the two is that the aspect of ָאאַזְלֵ שׁגֵר focuses on being removed from the natural order of things, while ִיִיעְ בר focuses on G-d's kindness present within the world.
Lesson: Humility and Blessing
At times, some will occasionally bless others with an expression of, “I hope HaShem will give you...[fill in the blank] because you deserve it.” When I hear these words, something about them makes me feel uncomfortable. The mindset of “You deserve” this or that could develop into an unhealthy sense of entitlement. Who's to say what someone deserves or not? Rather we ask, “ִינוּאָבֵנוְּכַּלמ - Our Father, our King, ָנֵּנוּחֲנֵנוַּעו - be gracious toward us and answer us, ִיכֵּיןא ָנוּבִּיםֲשַׂעמ - because we have no deeds.” As He is our Father first and foremost, we trust that He cares and will provide for our needs. And as HaShem is our King, we know He can.
Surely, one can and should count the numerous blessings that HaShem provides to them on a daily basis. And rather than developing a sense of entitlement, which can cause one to be distant from G-d, one should become small—allowing one’s cup of blessing to be filled over and over again as it says, “ִיִ יקֹתֲרַהוֶםָכלָהָ כְרבָּיִי־דְלַד־בּע - I shall fill you with more than sufficient blessings.”
As the Talmud further comments, “ַדעְלוֶּיִּבשֶׁםֵיכְתוֹתִפשַׂרִוֹלּממָי״״דּ - Until your lips will become tired of saying, 'enough'.”
For a small empty cup has a greater capacity to hold life’s wonderful blessings.
