(25) After Rachel had borne Joseph, Jacob said to Laban, “Give me leave to go back to my own homeland. (26) Give me my wives and my children, for whom I have served you, that I may go; for well you know what services I have rendered you.” (27) But Laban said to him, “If you will indulge me,f I have found favor in your eyes, I have learned by divination that ה׳ has blessed me on your account.” (28) And he continued, “Name the wages due from me, and I will pay you.” (29) But he said, “You know well how I have served you and how your livestock has fared with me. (30) For the little you had before I came has grown to much, since ה׳ has blessed you wherever I turned. And now, when shall I make provision for my own household?” (31) He said, “What shall I pay you?” And Jacob said, “Pay me nothing! If you will do this thing for me, I will again pasture and keep your flocks: (32) pass through your whole flock today, removing from there every speckled and spotted animal—every dark-colored sheep and every spotted and speckled goat, that shall be my wages. (33) And in the future when you go over my wages, let my honesty toward you testify for me: if there are among my goats any that are not speckled or spotted or any sheep that are not dark-colored, they got there by theft.” (34) And Laban said, “Very well, let it be as you say.” (35) But that same day he [Lavan] removed the streaked and spotted he-goats and all the speckled and spotted she-goats—every one that had white on it—and all the dark-colored sheep, and left them in the charge of his sons. (36) And he put a distance of three days’ journey between himself and Jacob, while Jacob was pasturing the rest of Laban’s flock. (37) Jacob then got fresh shoots of poplar, and of almond and plane, and peeled white stripes in them, laying bare the white of the shoots. (38) The rods that he had peeled he set up in front of the flock in the troughs, the water receptacles, that the flock came to drink from. Their mating occurred when they came to drink, (39) and since the flock mated by the rods, the sheep brought forth streaked, speckled, and spotted young. (40) But Jacob dealt separately with the lambs; he made that flock face the streaked or wholly dark-colored animals in Laban’s flock. And so he produced special flocks for himself, which he did not put with Laban’s flocks. (41) Moreover, when the sturdier animals were mating, Jacob would place the rods in the troughs, in full view of the animals, so that they mated by the rods; (42) but with the feebler animals he would not place them there. Thus the feeble ones went to Laban and the sturdy to Jacob.
~ What is Lavan's trick? What color are the sheep Yaakov is left with on verse 36?
~ What is Yaakov doing on verses 37 to 39? What is the expectation from Yaakov, and what does happen?
~ What is Yaakov doing on verse 40? What is the expectation? What happens?
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(י) וַיִּקַּח לוֹ יַעֲקֹב מַקַּל לִבְנֶה לַח וְלוּז וְעַרְמוֹן (בראשית ל, לז), חֹטֶר חִוָּר דְּלוּז וְדִדְלִיף, כָּךְ הָיָה אָבִינוּ יַעֲקֹב נוֹתֵן אֶת הַמַּקְלוֹת בְּשִׁקֲתוֹת הַמַּיִם וְהָיְתָה בְּהֵמָה בָּאָה לִשְׁתּוֹת וְרוֹאָה אֶת הַמַּקְלוֹת וְנִרְתַּעַת לַאֲחוֹרֶיהָ וְהַזָּכָר רוֹבְעָהּ וְהָיְתָה יוֹלֶדֶת כַּיּוֹצֵא בּוֹ. אָמַר רַבִּי הוֹשַׁעְיָה נַעֲשׂוּ הַמַּיִם זֶרַע בְּתוֹךְ מְעֵיהֶם וְלֹא הָיוּ חֲסֵרוֹת אֶלָּא צוּרַת הַוָּלָד בִּלְבָד.
מַעֲשֶׂה בְּכוּשִׁי אֶחָד שֶׁנָּשָׂא לְכוּשִׁית אַחַת וְהוֹלִיד מִמֶּנָּה בֵּן לָבָן, תָּפַס הָאָב לַבֵּן וּבָא לוֹ אֵצֶל רַבִּי, אָמַר לוֹ שֶׁמָּא אֵינוֹ בְּנִי. אָמַר לוֹ הָיָה לְךָ מַרְאוֹת בְּתוֹךְ בֵּיתְךָ, אָמַר לוֹ הֵן. אָמַר לוֹ שְׁחוֹרָה אוֹ לְבָנָה, אָמַר לוֹ לְבָנָה. אָמַר לוֹ מִיכָּן שֶׁהָיָה לְךָ בֵּן לָבָן. אָמַר רַב הוּנָא דְּבֵית חוֹרוֹן מַלְאֲכֵי הַשָּׁרֵת הָיוּ טְעוּנִים מִתּוֹךְ צֹאנוֹ שֶׁל לָבָן בָּאִים וְנוֹתְנִים בְּתוֹךְ צֹאנוֹ שֶׁל יַעֲקֹב, הֲדָא הוּא דִכְתִיב (בראשית לא, יב): שָׂא נָא עֵינֶיךָ וּרְאֵה כָּל הָעַתֻּדִים הָעֹלִים עַל הַצֹּאן, עוֹלִים עַל הַצֹּאן אֵין כְּתִיב כָּאן אֶלָּא הָעֹלִים מֵאֵלֵיהֶם הָיוּ עוֹלִים, רַבִּי תַּנְחוּמָא אָמַר שֶׁטֶף שֶׁל גְּשָׁמִים. רַבָּנָן אַמְרֵי עַנְנֵי כָבוֹד.
(10) “Jacob took for himself rods of fresh poplar, and almond, and plane; he peeled white streaks in them, exposing the white that was in the rods” (Genesis 30:37).
“Jacob took for himself rods of fresh poplar [livne], and almond, and plane” – a white [lavan] rod of almond and plane.
This is what our patriarch Jacob would do: He would place the rods in the water troughs and an animal would come to drink. It would see the rods and recoil backward. The male would copulate with it and it would bear an offspring similar to that. Rabbi Hoshaya said: The water was transformed into semen in their innards, and all that was lacking was only the form of the offspring.
There was an incident involving an Ethiopian man who married an Ethiopian woman and fathered a white son from her. The father seized the child and came to the rabbi, he said to him: ‘Is he, perhaps, not my child?’ He said to him: ‘Did you have any portraits in your house?’ He said to him: ‘Yes.’ He said to him: ‘Black or white?’ He said to him: ‘White.’ He said to him: ‘It is from there that you had a white son.’
Rabbi Huna of Beit Ḥoron said: The ministering angels were carrying from Laban’s flock and coming and placing in the midst of Jacob’s flock. That is what is written: “He said: Please lift your eyes, and see, all the males that mount [haolim] the flock” (Genesis 31:12) – “olim on the flock” is not written here, but rather, “haolim” – they mounted involuntarily. Rabbi Tanḥuma said: [It was] torrential rain [that carried them]. The Rabbis say: Clouds of glory.
~ What is the assumption of this midrash, regarding what a woman sees while conceiving?
~ Rabbi Huna of Beit Horon and Rabbi Hoshaya dispute the influence of the rods. What is R. Hoshaya's opinion? How does R. Huna explain what has happened?
אָמְרוּ רַבּוֹתֵינוּ בִּזְּמַן שֶׁהָאִשָּׁה מִיַּחֶדֶת עִם בַּעֲלָהּ וְהִיא מְשַׁמֶּשֶׁת עִמּוֹ וְלִבָּהּ לְאִישׁ אַחֵר שֶׁרָאֲתָה בַּדֶּרֶךְ, אֵין לְךָ נִאוּף גָּדוֹל מִזֶּה, שֶׁנֶּאֱמַר (יחזקאל טז, לב): הָאִשָּׁה הַמְנָאֶפֶת תַּחַת אִישָׁהּ תִּקַּח אֶת זָרִים, וְכִי יֵשׁ אִשָּׁה שֶׁמְנָאֶפֶת תַּחַת אִישָׁהּ, אֶלָּא זוֹ הִיא שֶׁפָּגְעָה בְּאִישׁ אַחֵר וְנָתְנָה עֵינֶיהָ בּוֹ, וְהִיא מְשַׁמֶּשֶׁת עִם בַּעֲלָהּ וְלִבָּהּ עָלָיו.
שָׁאַל מֶלֶךְ עַרְבִיִּים אֶת רַבִּי עֲקִיבָא, אֲנִי כּוּשִׁי וְאִשְׁתִּי כּוּשִׁית, וְיָלְדָה בֵּן לָבָן, אֲהַרְגֶּנָּה שֶׁזָּנְתָה תַּחְתִּי. אָמַר לוֹ צוּרוֹת בֵּיתְךָ שְׁחוֹרוֹת אוֹ לְבָנוֹת, אָמַר לוֹ לְבָנוֹת. אָמַר לוֹ כְּשֶׁהָיִיתָ מִתְעַסֵּק עִמָּהּ נָתְנָה עֵינֶיהָ בַּצּוּרוֹת הַלְּבָנוֹת וְיָלְדָה כַּיּוֹצֵא בָּהֶן, וְאִם תָּמֵהַּ אַתָּה בַּדָּבָר לְמֹד מִצֹּאנוֹ שֶׁל יַעֲקֹב אָבִינוּ שֶׁמִּן הַמַּקְלוֹת הָיוּ מִתְיַחֲמוֹת, שֶׁנֶּאֱמַר (בראשית ל, לט): וַיֶּחֱמוּ הַצֹּאן אֶל הַמַּקְלוֹת, וְהוֹדָה מֶלֶךְ עַרְבִיִּים לְרַבִּי עֲקִיבָא. אַף כָּאן רָמַז משֶׁה בַּתּוֹרָה: תַּחַת אִישֵׁךְ וְכִי נִטְמֵאת.
(34) “The priest shall administer an oath to her, and he shall say to the woman: If a man has not lain with you, and if you did not stray in defilement while married to your husband, be absolved of this water of bitterness that causes curse” (Numbers 5:19)....
Our Rabbis said: When a woman is in seclusion with her husband and engages in intercourse with him but her heart is devoted to another man whom she saw along the way, you have no greater adultery than that, as it is stated: “Adulterous wife, who takes strangers instead [taḥat] of her husband” (Ezekiel 16:32). Is there a woman who engages in adultery while being with [taḥat/under] her husband? Rather, this is one who encountered another man and desired him, and she engages in intercourse with her husband but her heart is devoted to him.
The Arabian king asked Rabbi Akiva: ‘I am a Cushite, and my wife is a Cushite, and she gave birth to a white child; I will kill her because she committed an act of harlotry while married to me.’ He [Rabbi Akiva] said to him: ‘Are the statues and portraits in your house black or white?’ He said to him [Rabbi Akiva]: ‘White.’ He [Rabbi Akiva] said to him: ‘While you were busy with her, she fixed her glance at the white art forms, and she gave birth in their image. If you wonder regarding this matter, derive it from the flock of Jacob our patriarch, as they would conceive in the presence of the rods. As it is stated: “The flocks conceived in the presence of the rods”’ (Genesis 30:39); and the Arabian king conceded to Rabbi Akiva. Here too, Moses alluded in the Torah: “[If you strayed] while married to your husband, and if you were defiled, and a man has lain carnally with you, other than your husband.”
~ R. Akiva in this midrash (and R. Hoshaya in the previous) proved that the woman did not really commit adultery. What do you think of this?
~ How does rabbi Akiva's incident softens the general voice of the midrash? ("there is no greater adultery than this")
~ How does the end make it sure that you understand the limits of the application of the law?
(1) .ויחמנה...ויחמו , “the females, or males respectively would become stimulated.” What happened was that on the one hand the animals were drawn to the watering troughs, whereas on the other hand they were afraid of the unusual looking rods they had to encounter in order get to the water. The male would immediately mate with the retreating female and the sheep would give birth to young ones of the skin pattern they had seen at the troughs, because the pattern would be carved itself in their hearts and thoughts, while they were in heat, and because of this they would give birth to speckled and spotted offspring.
(ח) וממעשה הטבע שבפרשה זו יש ללמוד חיוב בני אדם שיש להם שכל ודעת לקדש עצמם בשעה שנזקקין עם נשותיהם, שהרי אנו רואים בבהמות ציור העובר יוצא כפי ציור המחשבה.
וע"כ אמרו ז"ל לעולם יקדש אדם את עצמו בשעת תשמיש, וקדושה זו היא טהרת המחשבה שלא יחשוב באשה אחרת ולא בדברים אחרים רק באשתו.
וזהו ק"ו שאין עליו תשובה, אם הבהמות שאין להם דעה להבין תועלת הדבר ונזקו ואינן עושות אלא מכח הטבע יש להם כח לפעול בתולדות כפי הצורה המצטיירת בלבם והקבוע במחשבתם. ק"ו לבני אדם אשר להם כח גדול בנפש השכלית לצייר במחשבתם ובלבם העליונים והתחתונים ויש להם כונה בדעת ובשכל להתכוין באותו הציור, שצריכים לטהר מחשבותם בענין ההוא.
(8) Now from this natural phenomenon that occurs in our parashah we learn the requirement for intelligent creatures to sanctify their minds when they are copulating, for we see that with animals the fetus takes on the form of the parent’s thought.
For this reason the Sages said (Shevuot 18b): “A man must always sanctify himself during intercourse.” This sanctification refers to purifying one’s mind, so that he does not think about other women or anything else other than his wife.
This is easily demonstrable kal vachomer [a fortiori] and cannot be refuted: If animals, who have no intelligence to understand the benefit of a matter or its detriment, and only act out of instinct, have the power to mold their offspring according to their thoughts at the time of copulation, how much more so for human beings, how have great power of intellect to form in their minds perceptions of matters lofty and mundane, and they have the power to direct their thoughts with regard to any given matter, that they need to purify their thoughts for this endeavor!
~ What does Rabbeinu Bahya learn from Yaakov and the midrashim?
ויעקב היה רועה את צאן לבן הנותרות, נ"ל לפרש ד"לבן" רמז ללובן העליון ו"צאן" רמז לישראל צאן קדשים, ויעקב אבינו ע"ה היה רוצה לתקן לישראל בגלות המר והמתיק הדינים מעליהם, וזהו ה"נותרות" רמז לגלות המר שאנחנו נותרנו מעט מהרבה, וזהו "רועה את צאן" היינו ישראל הנותרים בגלות המר היה רועה אותן, וממתיק הדינים מהם לרחמים.
And Yaakov was shepherding Lavan's remaining flocks (Gen. 30:36) - it appears to me that the explanation for "lavan" is that it is a hint to the Higher Lender and "flock" is a hint to Israel, the holy flock. And our father Yaakov PBUH wanted to fix the bitter exile, and sweeten the decree from them, and this is "remaining", a hint to the bitter exile in which we remain for quite some time. And this is "shepherding the flock", meaning, Israel, remaining in bitter exile, was being shepherded by him, who sweetened the decrees to compassion.
~ How does the Noam read the question of Yaakov and the flocks?
~ Is this merely a story of animal husbandry?
~ Who is Lavan in this reading?
~ How do you connect with God having an image of a lender? What does God lend to us?
"ויקח מקל" רמז לדינים ע"ד שבטך ומשענתך, דהיינו השבט והמקל הם הדינים השולטים חלילה, הלך יעקב לתקנם ולהמתיקם ע"י ד׳ פרשיות תפילין הקדושים המרומזים בארבע תיבות אלו "לבנה, לח, לוז וערמון", דארבע פרשיות של תפילין הם רומזים על החסד ורחמים ודין וגבורה, דהיינו "ואהבת" הוא אהבה וחסד, "והיה אם שמוע" הוא רחמים, דכתיב בה ונתתי מטר ארצכם שהוא ע"י הרחמים, "קדש" הוא דין, שהכה בכורי מצרים, "והיה כי יביאך" הוא גבורה, שנאמר בה כי ביד חזקה כו׳. וד׳ תיבות אלו רומזים ג"כ רמזים הנ"ל, דהיינו "לבנה" רמז לחסד כולו לבן, "לח" רמז למים היינו רחמים, "לוז וערמון" רמז לדין וגבורה, כמ"ש בזוהר, וע"י הד' פרשיות היה ממתיק הדינים. "ויפצל בהם פצלות לבנות" ר"ל שפיצל בהדינים פצלות, היינו חסד ורחמים, "מחשוף הלבן" דהיינו שהמתיקם עד שנתגלו החסדים המגולים "אשר על המקלות".
"And he took a rod" (Gen. 30:37) this is the hint to the decrees as in "your staff and your rod" (Ps. 23:4) meaning, the staff and the rod they are the decrees that rule, God forbid. Yaakov went to fix them and to sweeten them through the four parshiot of tefilin, which are holy, and are hinted by the four letter of "moist poplar, almond, and plane" that the four parshiot of the tefillin hint to lovingkindness and compassion and judgment and strength. "Veahavta" is love and lovingkindness. "Vehayah im shamo'a" is compassion, since it is written in it "and I will give rain to your land" which only comes through compassion. "Kadesh" is judgment, since it talks about the firstborn in Egypt, "Vehayah ki yeviecha" is strength, as in it it is said "because with a strong hand" etc. And these four letters are the hints to those parshiot, since 'livnah' is a hint to lovingkindness that is all white; 'moist' is a hint to water, which is compassion; 'almond and plane' is a hint to judgment and strength, as explained in the Zohar, and through these four parshiot he was able to sweeten the decrees. "And he made white strikes on them" meaning, he struck the decrees, meaning compassion and lovingkindness, "exposing the white" meaning, he sweetened them until the lovingkindness was revealed "on the rods".
The pictures below are taken from the video: https://www.youtube.com/watch?v=bi6HoWgxMWc
It's just too long to show in the class, but by all means click there and watch.
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~ How is Yaakov connected to tefilin, in the Noam's re-reading of the story?
~ What is the power of tefilin, according to him?
~ What do you think a person who wore tefilin thought when he - or maybe a she - heard this?
"ויצג את המקלות אשר פצל ברהטים" ר"ל שהציג ופעל שנהיה אנחנו ג"כ יכולים להמתיק הדינים ע"י התורה, והיינו "ברהטים בשקתות המים" רמז להתורה הקדושה הנקראת ברהטים כדאיתא בזוהר הקדוש, "אשר תבואנה הצאן לשתות" ר"ל כאשר יבואו הצאן קדשים, דהיינו ישראל, לשתות התורה וללמדה "לנוכח הצאן", אז יהיה לנוכח לפניהם כל המאורעות והצטרכות ישראל בגלות המר הזה, "ויחמנה בבואן לשתות" דהיינו שיבוא להם חימום גדול בלימוד הזה.
"He presented the rods that he had peeled in the gutters" (Genesis 30:38) meaning, he presented and worked so that we too could sweeten decrees through studying Torah, and this is "in the water troughs" which is a hint to the holy Torah that is called 'in troughs' as the Zohar brings it. "That the flocks came to drink" means that, when the holy sheep, that is, Israel, comes to drink Torah and learn it, "in front of the flock", then all the incidents and needs of Israel in this bitter exile should be in front of them, then "they warmed up when they came to drink" meaning, that great warmth will come to them through this learning.
~ What is the act of studying Torah, according the Noam Elimelech?
~ What is the power of the individual Jew in all this?
"ויחמו הצאן אל המקלות", ר"ל שיבואו להם חימום על הדינים ועל המאורעות אשר לא טובים, "ותלדנה הצאן עקודים כו׳", דאיתא בספרים הקדושים דיש עולמות נקראים כן "עקודים כו׳", שבראם הבורא ב"ה בתחילה והם היו דין ואח"כ החריבם ובראם מחדש ומזגם ברחמים, והצדיק בתורתו הקדושה הוא בורא שמים חדשים, וכבר אמרתי הטעם שהצדיק יכול לבטל הדינים, הקב"ה גוזר והצדיק מבטל, הוא עי"ז מחמת שהגזירה נגזרה באיזה עולם והצדיק עושה שמים חדשים ונמצא לא היה הגזירה בזה העולם וממילא הגזירה בטילה, וזהו "ותלדנה הצאך עקודים", ר"ל שהם עצמם מולידים ועושים עולמות ועושים אותם רחמים גמורים.
"And the flocks came in heat on the staves" (Genesis 30:39) - meaning, that they will have warmth over the judgments and bad incidents. "And the flocks bore streaked, speckled and dappled" - the holy books have that there are worlds called "streaked etc", that the Blessed Creator created in the beginning, and they were judgment, and after that the Creator destroyed them and created them anew, and poured in them compassion. The tzadik, with the holy Torah, is able to create new heaven, as I already explained the reason why the tzadik is able to cancel all judgments: the Holy One of Blessing decrees and the tzadik cancels, due to the fact that the decree was decreed in some world, and since the tzadik makes a new heaven, there are no decrees in that new world, and so automatically the decree is cancelled. And this is "and the sheep bore streaked", meaning, that they themselves give birth and make worlds and make them complete compassion.
~ Who gives birth, and to what, in this case?
~ What is the corollary of this new, small creation?
"והכשבים הפריד יעקב", ר"ל כבש וכשב הוא אחד. והוא כאילו נכתב "כבשים", והיינו רמז לאותן שבאים בסוד עליון מלשון בהדי כבשי דרחמנא כו׳, אותם הפריד יעקב, דהיינו שיהא כל עבודתם על השכינה שיהיה לה עליה, ולא כנ"ל, "ויתן פני הצאן אל עקוד", דאיתא כל האומר העקידה ומכווין כאילו עוקד עצמו ע"ג המזבח, אזי הקב"ה מצרף מחשבתו למעשה וזוכר זכות עקידתו לישראל, וזהו "ויתן פני הצאן אל עקוד" אל זה שעוקד עצמו כנ"ל, "וכל חום בצאן לבן" ר"ל אותם הצדיקים שהם בין צאן לבן, הם ישראל כנ"ל שבאו בסוד העליון ומחממים עצמם להעלות את השכינה, "וישת לו עדרים לבדו", "ולא שתם על צאן לבן" ר"ל שלא שתם על ישראל שעל ידם יהיו ההשפעות לישראל.
"But the sheep, Yaakov set apart" (Genesis 30:40) meaning keves and kesev are one and the same. And it is as if it was written "kevasim", and this is a hint to those who come into the higher secret, from the expression "in the secrets [kevasei] of the Compassionate One etc" (Berakhot 10a:29) - those are the one Yaakov separated, meaning, that all their service would be only for the Shechinah, and not as above. "And he put the sheep in front of the streak", that there is that all who speak the binding and binds oneself on an altar, then the Holy Blessed One purified that person's thoughts and remembers the merit of his binding to Israel, and this is "and he set the faces of the sheep in front of the streak", towards that binding, that he bound himself, as explained, "and all the brown in the sheep of Lavan" meaning, those tzadikim that are in the middle of the white sheep, the are Israel as explained, that came in the higher secret and heat themselves up to raise the Shechinah, "and he put his own sheep by themselves"; "ad did not put them for Lavan's sheep" meaning, he did not hid to Israel that through their hands the Flows of energy go to Israel.
~ What is the image you get of this idea that the Shechinah needs to be raised?
~ 'Lift the hay' story from Reb Zusha, Reb Elimelech of Lizensk's brother:
Once, while walking along the road, Reb Zusha happened upon a scene: a non-Jewish peasant was riding a wagon carrying a heavy load of hay. Lo and behold, the wagon broke down and fell along with the large
load of hay. Upon realizing that he was unable to lift the “hay” by himself, the peasant turned to Reb Zusha and asked for help. When Reb Zusha replied that he was weak and frail, and so he couldn't lift the hay, the peasant responded: “Yes, you are able to lift the hay! You just don’t want to.” And together they did it. While walking back home, Reb Zusha thought to himself: “Zusha, did you hear what the
Andrej just said? Even you possess the ability to elevate the final heh; the problem is that you just don’t
want to!”
~ To lift or raise the Shechinah really means to elevate the currently reality to something closer to God.
Just "in every heat, the sheep that were robust" (Genesis 30:41) - the expression about connection, meaning, through the tzadikim that have a connection to the whole of Israel, and hat themselves up to cancel all the decrees from Israel, such tzadikim bring the Flow to them and fulfill their needs. "And Yaakov would put all the rods", meaning, the decrees, as we explained. Yaakov would put them "in front of the sheep on the troughs" meaning, that they would sweeten the decrees through the holy Torah, "to heat them up on the rods" that is due to the fact that they oversee all of Israel and heat themselves up to sweeten the decrees.
~ What intention do those who study Torah should have, as they begin studying?
"ובהעטיף הצאן לא ישים" ר"ל אותם הצדיקים העטופים בכל מגמותיהם רק להעלות את השכינה, לא שם עליהם הדבר הנ"ל, "והיה העטופים ללבן" ר"ל שאותם הצדיקים לא השגיחו רק לתקן לובן העליון להעלות השכינה, "והקשורים ליעקב" כנ"ל, אותם שיש להם התקשרות עם כללות ישראל, הם פועלים כל הצטרכות ההשפעות הנצרכים ליעקב, היינו לכל עם בני ישראל, משפיעים להם כל טוב לעולם. אמן.
"And the feeble ones from the sheep he did not put" (Genesis 30:42) - meaning, the tzadikim that are wrapped with all their existence with the single objective of raising the Shechinah, Yaakov did not set on them this thing (to cancel decrees). "The wrapped ones were for Lavan" - that those specific tzadikim were only set to fix the Higher Lender, to raise the Shechinah. "And the robust ones to Yaakov" - those in whom there is a connection to the whole of Israel, they are able to activate all the needs of the Flow that Yaakov needs, meaning, the needs of all the people of Israel, and make all goodness in the world flow to them. Amen.