This is the meaning of “and he [Lavan] kissed his children,” which is a reference to the Shevatim, (which are his grandchildren, and grandchildren are considered like children, (see Pirkei DeRebbi Eliezer 36:7)) this “kiss” from “Lavan” refers to drawing down a revelation of kindness and mercy from Hashem, from the level of “Loven HaElyon,” in a manner of an “Awakening from Above” that empowers the “awakening from below,” as explained above,
The Shevatim, who are on the level of Beriah, are the “grandchildren” of “Loven HaElyon,” which transcends Atzilus. The Shevatim of Beriah are the children of the forefathers who are on the level of Atzilus, and the “grandchildren” of Kesser, which is source of and transcends Atzilus. Thus, “Lavan kissing his grandchildren” refers to how Hashem’s mercy which comes from His Essential Infinite Light, the Loven HaElyon, comes down lovingly to the Shevatim of Beriah (through Avraham) and empowers them to have a true “awakening from below” in morning prayer.
“and [Lavan kissed] his daughters,”: this refers to Rochel and Leah, which represent the “Hidden World,” and the “Revealed World,” Leah represents the level of “the Hidden World,” of thought, and Rochel represents the “Revealed World” of speech and action. Thought is hidden from others, but is a revelation to oneself, and is the source of the person’s speech and action, which are revealed to other people. In Atzilus, Leah represents the level of how Bina-Understanding is expressed in “thought,” and Rochel represents the level of Malchus as it descends to create the world in a manner of “speech” (mainly in the spiritual worlds) and “action” (mainly in the physical world).
Lavn, the Loven HaElyon, “kisses,” lovingly gives power, to these levels to be to have the proper love and yearning for the Infinite Light of Hashem that transcends Atzilus, so that they can properly receive it internalize it, and then give over from the Infinte Light into the lower levels, through the Shevatim (their “children”).
That the level of Loven HaElyon is drawn down to all these levels in a manner of a “kiss,” which is a “connection of one spirit with another spirit,”
The Mittler Rebbe explains (Toras Chayim Bereishis p. 179d):
The physical idea of kiss is that the love deep inside the person comes out through the person mouth, like a parent kisses their child. This love that the parent gives to their child through this kiss encompasses the child, and expresses the deepest most essential love from the parent to the child. This encompassing expression of deep love is called “the connection of one person’s spirit to another person’s spirit,” the connection of the soul of the parent with the soul of the child.
Similarly, the “kiss” of the Loven HaElyon is a drawing down and revelation of Hashem’s unlimited Great Love for all his creations and emanations, on a level that completely transcends the world of Atzilus. This expression of love encompasses all the levels of Atzilus, and all levels of holiness (including the Merkavah of Beriah, the Shevatim), in a manner of “connection of spirit to spirit,” i.e., the “spirit” of Loven HaElyon, the Infinite Light, and the spirit of each level of holiness that it reaches and is revealed to. This loving connection to Hashem’s Infinite Light empowers all the levels of holiness to be able to reveal the Infinite Light by awakening mercy from Hashem, or to receive the Infinite Light and internalize it.
Perhaps we can say that this loving connection expressed in the kiss (and other expressions of love) gives the child a sense of self-value and intrinsic worth, empowering them to succeed. This would correspond to the idea of the “kiss” of Loven HaElyon that empowers the Sefiros etc. to be able to receive and give over the Infinite Light of Hashem.
