Musar su Salmi 123:2

Our Sages of the first generations used to give their slaves food of every single dish that was served them (Ketuboth 61a). They would always feed the animals and their slaves before their own meal for lo he says: "Behold, as the eyes of servants unto the hand of their master, as the eyes of a maiden unto the hand of her mistress, so our eyes look unto the Lord our God" (Ps. 123:2). And the truly pious, before he himself would eat, would give to his slave from every single dish that was to be served to him — and for the merit of this act Elijah would speak to him sooner. (See Kethuboth 61a).

Now let us discuss prayer. It is well known that Dovid HaMelech was known as the “singer of pleasant songs” and that he was a master of prayer. Therefore, as the Zohar teaches in Parashas Balak (195a), we must derive the proper order and content of our prayers from him. We find that Dovid sometimes counts himself among the “servants,” as it is written, “Look, as the eyes of servants look towards the hand of their master, etc.” (Tehillim 123:2). Sometimes among the poor, as it is written, “Hashem, incline Your ear and answer me, for I am poor and needy” (Tehillim 86:1). Sometimes among the pious, as it is written, “Of Dovid, guard my soul for I am pious” (ibid. 2). And sometimes he identifies himself with the holy ones who sacrifice their lives for the sanctification of Hashem’s name, as it is written, “Of Dovid; to You, Hashem, I lift up my soul, etc.” (Tehillim 25:1).

ויהי לי שור וחמור . This statement has to be understood at face value when it was addressed to Esau in line with Rashi's explanation that, whereas in Isaac's blessing Jacob was promised "dew from the heavens and the fat parts of the earth," i.e. success as a farmer, he had in fact only acquired herds. Esau had no reason to be jealous, since that part of Isaac's blessing had not been fulfilled. The same words put in the mouth of Jacob's spiritual emissaries convey a different meaning, however. These words allude to a number of merits Jacob had acquired and that would accrue to him in the future. They correspond very much to Bereshit Rabbah 75,6 which explains that the word שור refers to the כהן משוח מלחמה, the priest who accompanied the troops into battle (Deut. 20,2). The Midrash bases this on Moses' blessing to the tribe of Joseph in Deut. 33, 17: בכור שורו הדר לו, "His firstling bullock, majesty is his." The word חמור is understood as a reference to the Messiah who traditionally is perceived as riding on a donkey, based on Zachariah 9, 9: עני ורוכב על החמור. The צאן, flock, that Jacob also mentions refers to the people of Israel who are repeatedly called צאני"My flock," by G–d in Ezekiel 34. The words עבד ושפחה also refer to Israel as the latter are alluded to in that manner in Psalms 123, 2.