“V’atem Tihiyu Li Mamlekhet Kohanim (You Will Be to Me a Kingdom of Priests) and a holy nation. These are the words that you should speak to the Children of Israel.” (Exodus 19:6)
It is written: “Disgrace has shattered my heart” (Psalms 69:21). That is, disgrace and humiliation shatter a person’s heart. And the rectification for this is binding one’s heart to the nekudah applicable to one’s heart at that moment. Through this the disgrace that weighs on one’s heart is eliminated.
2. For the principle is that the tzaddik has the power to exercise rule as he sees fit. As our Sages taught: “a tzaddik rules…” (2 Samuel 23:3) —Who rules over Me? The tzaddik (Moed Katan 16b). This corresponds to “Yosef was the ruler” (Genesis 42:6). He is the encompassing root of all Jewish souls, and they are the extensions that receive from him.
Now the essence of [this] rule is to shine into and awaken their hearts to serving God. As is written (Deuteronomy 33:7), “May God hear Yehudah’s voice and bring him to his people.” In other words, to shine the tzaddik’s radiance into the extensions—i.e., into Israel’s heart. This is “bring him to his people.”
3. This aspect of “Yosef was the ruler” corresponds to the m’loopum. As is written: The brit is the vehicle for Yesod, the HaVaYaH which is punctuated with a m’loopum. This is because the letters of M’LoopUM spell M’Lo PUM (a full mouth), indicating that the vessels of bounty—i.e., the tzaddik’s mouth—are filled with the Blessed One’s Godliness.
For on the face of it, it is hard to understand why we have to pray when God knows [all our] thoughts. However, this is because words are the vessels of bounty, through which we receive the influx of bounty. As is written (Deuteronomy 1:11), “and bless you as He said to you”—i.e., the influx of bounty is in accordance with the speech. If the words, the vessels of bounty, are perfect and in fullness, then we can receive abundant bounty in them.
And the words of the tzaddik are certainly [spoken] with perfection and fullness. Therefore, he can draw bounty to Israel. This is why he is called an aspect of “a full mouth,” to indicate that his mouth is full and perfect.
4. Now, each and every Jew possesses an aspect of “a tzaddik rules,” corresponding to “a full mouth,” as in (Isaiah 60:21), “Your people, all of them are tzaddikim.” This is the <aspect> of “Israel, His rulers” (Psalms 114:2). That is, “Who rules over Me? The tzaddik.”
For in every Jew there is something precious, an aspect of a nekudah, which his friend does not have. As in the story of Abaye and Abba Umna, where they answered him, “Your deeds do not match those of Abba Umna” (Taanit 21b). And with this aspect in which he surpasses his friend, he influences, enlightens and inspires his friend’s heart. And his friend has to receive inspiration and this aspect from him, as in (Targum, Isaiah 6:3), “One receives from the other.”
For prior to the giving of the Torah, the rule was in God’s hand. But after the giving of the Torah, He put the rule in Israel’s hand, each [Jew] commensurate with his aspect. This is because the letters of the Torah are the embodiment of God’s will. God’s will is that the mitzvot be a particular way. For example, it was His will that the mitzvah of tefilin consist of four Torah portions, and boxes of leather, not silver. Such is His will.
Thus it is that His will is clothed in the entire Torah. And now, with the Torah having been given over to our hands, God’s will has also been given over to our hands. We rule, as it were, so that His will is in accordance with ours. This is the aspect of “Israel, His rulers,” as mentioned. {“You, God my Lord, have done many things ; Your wonders and Your thoughts are for us” (Psalms 40:6).}
This is as our Sages expounded (Yerushalmi, Rosh HaShanah 1:3): “You, God my Lord, have done many things”—prior to the giving of the Torah. But after the giving of the Torah, “Your wonders and Your thoughts are for us”—i.e., it is all in our hands. {“I am God your Lord, who brought you up from the land of Egypt; open your mouth wide and I will fill it” (Psalms 81:11).}
And this is, “I am God your Lord, who brought you up from the land of Egypt”—i.e., prior to the giving of the Torah everything was “I.” But after the giving of the Torah, “open your mouth wide and I will fill it.” This is the aspect of the m’loopum, corresponding to “Yosef was the ruler”—i.e., “Who rules over Me? <The tzaddik.>” In other words, the influx of bounty is commensurate with the opening wide of the mouth and the vessels of speech, each person in accordance with his aspect.
5. The m’loopum —i.e., the aspect of “Yosef was the ruler”—is a point with a vav. This is because the aspect of Yosef is drawn from Chokhmah and Binah, as is written (Genesis 41:39), “Now that [God] has made all this known to you, there is none so understanding and wise as you”—that is Wisdom and Understanding. And the result of this was that “Yosef was the ruler.”
And Chokhmah corresponds to a nekudah, a yod, the fountain. Binah is the brook that is drawn from the fountain. On account of this drawing [Binah] is a vav.
6. Now, the aspect of m’loopum exists in the general and in the particular. The Ten Commandments <are> a yod, and the Tablets are a vav, as our Sages taught: The Tablets were six handbreadths long by six handbreadths wide (Bava Batra 14a). <And yod vav form a m’loopum.> The Torah and the world are also <an aspect of m’loopum>. The Torah is yod, because it is called “the beginning of wisdom” (Psalms 111:10), and the world is vav, because it was created during the Six Days of Creation.
The tzaddik and Israel are also <an aspect of m ’loopum>. The tzaddik is yod, because the tzaddikim are called “the wise men of the congregation,” and Israel corresponds to the vav, because they are “supporters of Torah” and are called “vavey (hooks) for the pillars” (Exodus 27:10).
{“My mouth utters wisdom, and the meditations of my heart are understanding” (Psalms 49:4).} And each Jew himself is also an aspect of < m’loopum>. Yod, on account of the mouth, as is written, “My mouth utters wisdom.” Vav, on account of <the heart, as in,> “and the meditations of my heart are understanding”—this being an aspect of the Tablets, which, as explained, are a vav, as it is written (Proverbs 3:3), “Bind them around your throat, write them on the tablet of your heart.”
7. Now when the heart, which corresponds to the vav, the Tablets, is immersed in evil loves—i.e., disgrace and humiliation, which are called “the foreskin of the heart” (cf. Deuteronomy 10:16) —it is then an aspect of the shattered Tablets. And disgrace corresponds to the foreskin, as in (Genesis 34:14), “We cannot… give our sister to a man who is uncircumcised, for that is a disgrace to us.”
It is also an aspect of fallen and shattered love. For it is known that the evil inclination and the forces of evil exist due to the shattering of vessels. As is brought in Etz Chaim (Nekudim, Shaar Shvirat HaKeilim 3): The shatterings of the vessel of Chesed fell to Binah of the World of Beriyah. This is: Binah is the heart. But the light of Chesed remained in Yesod of the World of Atzilut. This is the aspect of “the tzaddik is the yesod (foundation) of the world” (Proverbs 10:25).
We see, therefore, that evil loves come from the shattering of the vessel of Lovingkindness. Hence Onkelos renders “because it would be a disgrace for us”: because it would be a ChiSuDa for us. This is because disgrace—i.e., the foreskin of the heart/evil loves—stems from the shattering of the vessel of CheSeD.
For this is something we see empirically, that “love covers up all faults” (Proverbs 10:12). Even if a person sins against his friend, [the latter] does not disgrace him, because the love [between them] covers all faults. But when the bond of love between them goes bad—i.e., an aspect of the shattering of the vessel of Lovingkindness—then he disgraces him, because disgrace comes from the shattering of the vessel of Chesed.
And when the heart is immersed in <evil loves>/disgrace/foreskin of the heart—corresponding to the shattered Tablets, i.e., “Disgrace has shattered my heart”—and a person binds the heart/ vav to the yod / nekudah —corresponding to the tzaddik, which is where the light of holy love resides because the light of Chesed remained in Yesod of the World of Atzilut —then the evil loves/disgrace/foreskin of the heart is eliminated. This is because the tzaddik/ nekudah, which is where the light of holy love resides, shines into the vav /heart and eliminates the disgrace/<evil loves>/foreskin of the heart. For “love covers up all faults,” because that is where holy love resides.
This is what our Sages taught (Nedarim 32b): The Holy One intended to have the priesthood emerge from Shem, but because he blessed Avraham before blessing the Omnipresent One, it was taken from Shem and given to Avraham. As it is said (Psalms 110:4), “You will be a priest forever, because of the words of Malkitzedek.”
And this is what the Holy One said when he bestowed the priesthood on Pinchas: “Behold, I am giving him My covenant of peace” (Numbers 25:12). The priesthood is an aspect of love, which is Avraham, residing in the place of the covenant of peace—i.e., “the tzaddik is the yesod of the world.”
8 . Consequently, each person has to engage in private conversation with His Maker so that the nekudah —the aspect of “My mouth utters wisdom”/<the yod>—shines into the <heart>—the aspect of “and the meditations of my heart are understanding”/<the vav>. And through this <the disgrace/evil loves>/foreskin of the heart is eliminated.
And each person also has to talk to his friend about the fear of God, so that his heart receives inspiration from the nekudah in which his friend surpasses him, as in, “And one received from the other.” For this aspect in which his friend surpasses him is an aspect of a nekudah. There, in this nekudah, the love, which is called “priest,” resides. This nekudah is an aspect of tzaddik with regard to his friend, and this nekudah shines into his friend’s heart, which is called vav.
Now, all these nekudot —i.e., the nekudah that is called “My mouth utters wisdom” and also the nekudah that each person has which his friend does not—are extensions of the tzaddik. For he is the encompassing nekudah of all Israel. Everyone first has to receive from the tzaddik, and afterwards they will receive from each other. And each person will receive from within himself, <by engaging in private conversation with His Maker>. And through these three < nekudot> the disgrace/foreskin of the heart/evil loves is eliminated. This is: “love covers up all faults,” because that is where holy love resides.
And this is: When Yosef the tzaddik was born, Rachel said, “The Lord has gathered away my disgrace” (Genesis 30:23). For when the nekudah in which holy love <resides> is revealed, then the disgrace/foreskin of the heart/evil loves is eliminated.
This is also what is written in connection to Yosef: “that my own mouth is speaking to you” (Genesis 45:12). Rashi explains: “As my mouth is, so is my heart.” In other words, he shone his nekudah into his vav; he shone “My mouth utters wisdom” into “and the meditations of my heart are understanding.” And it is written of him (Genesis 50:21), “and he spoke to their hearts,” which Rashi explains: words that calm the heart. That is, he shone his encompassing nekudah into all <their> hearts.
Thus it is that as a result of these three nekudot [the heart is inspired]. That is, [through] the binding to the tzaddikim and their shining into him, because they are the encompassing nekudah, they inspire his heart; and through speaking with his friend, each person is also able to shine into and inspire his friend’s heart; and through himself, by engaging in private conversation with His Maker <in hitbodedut>, he can also inspire his own heart by means of “My mouth utters wisdom” and so remove the foreskin of the heart, <the evil loves,> from himself.
32
וְזֶהוּ פֵּרוּשׁ:
9. And this is the explanation [of the opening verse]: {“You will be to Me a kingdom of priests and a kadosh (holy) nation. These are the words that you should speak to the Children of Israel.”}
Everyone first has to receive from the encompassing nekudah. Afterwards, each and every person has to shine the nekudah he has within him <more than his friend>, into his friend. <Then, after that,> he can shine the nekudah he has within him, into himself—i.e., “My mouth utters wisdom”—to the vav, which is, “and the meditations of my heart are understanding.”
Then, he is called a “ holy nation”—i.e., kodesh vav, with the nekudah illuminating the vav. And as a result, “You will be to Me a kingdom of priests”—i.e., holy love. For when <you> receive from all these nekudot: from within oneself, from the nekudah that each Jew has, and from the encompassing nekudah ….
For there, together with each of the nekudot, resides holy love, which is called “priest,” as in, “Behold, I am giving him My covenant of peace.” [This is] what is written in Etz Chaim: The light of Chesed remained in Yesod of the World of Atzilut.
…<as a result, “You will be to Me a kingdom of priests”—i.e., holy love—and the external loves/foreskin of the heart will be eliminated. Rather, there will be kodesh vav, as explained.> {When a person talks to his friend about fear of God, he receives the nekudah in his friend’s heart without a covering. But there are times he receives the nekudah from his friend by means of other things they discuss. For it is occasionally possible to receive light and inspiration to serve God from his friend’s nekudah by means of the everyday conversation one has with him. Then one receives the light of the nekudah by virtue of its being covered. For sometimes the nekudah has to be within a cover, and so it covers itself within these words and he receives from it.}
לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ. אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל בְּנֵי יִשְׂרָאֵל: (שמות י״ט:ו׳)
“V’atem Tihiyu Li Mamlekhet Kohanim (You Will Be to Me a Kingdom of Priests) and a holy nation. These are the words that you should speak to the Children of Israel.” (Exodus 19:6)
א כְּתִיב: חֶרְפָּה שָׁבְרָה לִבִּי (תהלים סט); הַיְנוּ הַחֲרָפוֹת וּבִזְיוֹנוֹת שׁוֹבְרִין לִבּוֹ שֶׁל אָדָם. וְהַתִּקּוּן הוּא עַל יְדֵי שֶׁמְּקַשֵּׁר אֶת לִבּוֹ לְהַנְּקֻדָּה הַשַּׁיָּךְ לְלִבּוֹ בָּעֵת הַזֹּאת, וְעַל־יְדֵי־זֶה נִתְבַּטֵּל הַחֶרְפָּה הַשּׁוֹרָה עַל לִבּוֹ:
It is written: “Disgrace has shattered my heart” (Psalms 69:21). That is, disgrace and humiliation shatter a person’s heart. And the rectification for this is binding one’s heart to the nekudah applicable to one’s heart at that moment. Through this the disgrace that weighs on one’s heart is eliminated.
ב כִּי הִנֵּה הַכְּלָל, שֶׁהַמֶּמְשָׁלָה בְּיַד הַצַּדִּיק לִפְעֹל פְּעֻלּוֹת כִּרְצוֹנוֹ, כְּמוֹ שֶׁדָּרְשׁוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (מו"ק טז:): צַדִּיק מוֹשֵׁל וְכוּ'; מִי מוֹשֵׁל בִּי – צַדִּיק, וְזֶהוּ בְּחִינַת (בראשית מ״ב:ו׳): וְיוֹסֵף הוּא הַשַּׁלִּיט; וְהוּא שֹׁרֶשׁ כְּלָלִיּוּת נִשְׁמוֹת יִשְׂרָאֵל, וְהֵם הָעֲנָפִים שֶׁלּוֹ הַמְקַבְּלִים מִמֶּנּוּ.
2. For the principle is that the tzaddik has the power to exercise rule as he sees fit. As our Sages taught: “a tzaddik rules…” (2 Samuel 23:3) —Who rules over Me? The tzaddik (Moed Katan 16b). This corresponds to “Yosef was the ruler” (Genesis 42:6). He is the encompassing root of all Jewish souls, and they are the extensions that receive from him.
וְעִקַּר הַמֶּמְשָׁלָה – לְהָאִיר וּלְהִתְעוֹרֵר לִבָּם לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ. כְּמוֹ שֶׁכָּתוּב (דברים לג): שְׁמַע ה' קוֹל יְהוּדָה וְאֶל עַמּוֹ תְּבִיאֶנּוּ; הַיְנוּ לְהָאִיר הֶאָרַת הַצַּדִּיק בַּעֲנָפִים, הַיְנוּ בְּלֵב יִשְׂרָאֵל, וְזֶהוּ: וְאֶל עַמּוֹ תְּבִיאֶנּוּ:
Now the essence of [this] rule is to shine into and awaken their hearts to serving God. As is written (Deuteronomy 33:7), “May God hear Yehudah’s voice and bring him to his people.” In other words, to shine the tzaddik’s radiance into the extensions—i.e., into Israel’s heart. This is “bring him to his people.”
ג וּבְחִינָה הַזֹּאת, הַיְנוּ: וְיוֹסֵף הוּא הַשַּׁלִּיט, הוּא בְּחִינַת מְלָאפוּם, כְּמוֹ שֶׁכָּתוּב (בכל ספרי קבלה ומובא בשערי ציון שער תיקון הנפש) בְּרִית – מֶרְכָּבָה לַיְסוֹד, אֲשֶׁר הוי"ה שֶׁלּוֹ בְּנִקּוּד מְלָאפוּם. כִּי הַמְּלָאפוּם הוּא הָאוֹתִיּוֹת "מְלֹא פוּם", לְהוֹרוֹת, שֶׁכְּלֵי הַשֶּׁפַע, הַיְנוּ הַפֶּה שֶׁל הַצַּדִּיק, הוּא מָלֵא מֵאֱלֹקוּת שֶׁל הַשֵּׁם יִתְבָּרַךְ.
3. This aspect of “Yosef was the ruler” corresponds to the m’loopum. As is written: The brit is the vehicle for Yesod, the HaVaYaH which is punctuated with a m’loopum. This is because the letters of M’LoopUM spell M’Lo PUM (a full mouth), indicating that the vessels of bounty—i.e., the tzaddik’s mouth—are filled with the Blessed One’s Godliness.
כִּי לִכְאוֹרָה קָשֶׁה, לָמָּה אָנוּ צְרִיכִין לִתְפִלָּה, וְהַשֵּׁם יִתְבָּרַךְ יוֹדֵעַ מַחֲשָׁבוֹת. אֲבָל מֵחֲמַת שֶׁהַדִּבּוּר הוּא כְּלֵי הַשֶּׁפַע, שֶׁבָּהֶם מְקַבְּלִין הַשֶּׁפַע, כְּמוֹ שֶׁכָּתוּב (דברים א): וִיבָרֵךְ אֶתְכֶם כַּאֲשֶׁר דִּבֶּר לָכֶם, הַיְנוּ לְפִי הַדִּבּוּר כֵּן הַשֶּׁפַע; אִם הַדִּבּוּר, הַיְנוּ הַכְּלֵי הַשֶּׁפַע הוּא בִּשְׁלֵמוּת וּבִמְלוֹאָהּ, אֲזַי יְכוֹלִין לְקַבֵּל בָּהֶם רֹב שֶׁפַע.
For on the face of it, it is hard to understand why we have to pray when God knows [all our] thoughts. However, this is because words are the vessels of bounty, through which we receive the influx of bounty. As is written (Deuteronomy 1:11), “and bless you as He said to you”—i.e., the influx of bounty is in accordance with the speech. If the words, the vessels of bounty, are perfect and in fullness, then we can receive abundant bounty in them.
וְהַדִּבּוּרִים שֶׁל הַצַּדִּיק בְּוַדַּאי הוּא בִּשְׁלֵמוּת וּבִמְלוֹאָהּ, לָכֵן יָכוֹל לְהַמְשִׁיךְ הַשֶּׁפַע לְיִשְׂרָאֵל. וְעַל־יְדֵי־זֶה נִקְרָא בְּחִינַת מְלֹא פוּם, לְהוֹרוֹת שֶׁהַפֶּה שֶׁלּוֹ בִּמְלוֹאָהּ וּבִשְׁלֵמוּת:
And the words of the tzaddik are certainly [spoken] with perfection and fullness. Therefore, he can draw bounty to Israel. This is why he is called an aspect of “a full mouth,” to indicate that his mouth is full and perfect.
ד וְכָל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל יֵשׁ בּוֹ בְּחִינַת צַדִּיק מוֹשֵׁל, שֶׁהוּא בְּחִינַת מְלֹא פוּם, כְּמוֹ שֶׁכָּתוּב (ישעיהו ס׳:כ״א): וְעַמֵּךְ (יִשְׂרָאֵל) כֻּלָּם צַדִּיקִים. וְזֶהוּ פֵּרוּשׁ (תהלים קיד): יִשְׂרָאֵל מַמְשְׁלוֹתָיו, הַיְנוּ: מִי מוֹשֵׁל בִּי – צַדִּיק.
4. Now, each and every Jew possesses an aspect of “a tzaddik rules,” corresponding to “a full mouth,” as in (Isaiah 60:21), “Your people, all of them are tzaddikim.” This is the <aspect> of “Israel, His rulers” (Psalms 114:2). That is, “Who rules over Me? The tzaddik.”
כִּי יֵשׁ בְּכָל אֶחָד מִיִּשְׂרָאֵל דָּבָר יָקָר, שֶׁהוּא בְּחִינַת נְקֻדָּה, מַה שֶּׁאֵין בַּחֲבֵרוֹ, כְּמַעֲשֵׂה דְּאַבַּיֵי וְאַבָּא אֻמָּנָא (תענית כא:), שֶׁהֵשִׁיבוּ לוֹ: לָא מָצִית לְמֶעֱבַד כְּעֻבְדָּא דְּאַבָּא אֻמָּנָא וְכוּ'. וּבְחִינָה הַזֹּאת שֶׁיֵּשׁ בּוֹ יוֹתֵר מֵחֲבֵרוֹ, הוּא מַשְׁפִּיעַ וּמֵאִיר וּמְעוֹרֵר לֵב חֲבֵרוֹ, וַחֲבֵרוֹ צָרִיךְ לְקַבֵּל הִתְעוֹרְרוּת וּבְחִינָה הַזֹּאת מִמֶּנּוּ, כְּמוֹ שֶׁכָּתוּב: וּמְקַבְּלִין דֵּין מִן דֵּין.
For in every Jew there is something precious, an aspect of a nekudah, which his friend does not have. As in the story of Abaye and Abba Umna, where they answered him, “Your deeds do not match those of Abba Umna” (Taanit 21b). And with this aspect in which he surpasses his friend, he influences, enlightens and inspires his friend’s heart. And his friend has to receive inspiration and this aspect from him, as in (Targum, Isaiah 6:3), “One receives from the other.”
כִּי קֹדֶם מַתַּן תּוֹרָה הָיָה הַמֶּמְשָׁלָה בְּיַד הַשֵּׁם יִתְבָּרַךְ, וְאַחַר מַתַּן תּוֹרָה נָתַן הַמֶּמְשָׁלָה לְיַד כָּל יִשְׂרָאֵל, כָּל אֶחָד לְפִי בְּחִינָתוֹ. כִּי אוֹתִיּוֹת הַתּוֹרָה הֵם הִתְלַבְּשׁוּת רְצוֹנוֹ שֶׁל הַשֵּׁם יִתְבָּרַךְ, כִּי רְצוֹנוֹ שֶׁל הַשֵּׁם יִתְבָּרַךְ שֶׁהַמִּצְווֹת יִהְיוּ כָּךְ. לְמָשָׁל מִצְוַת תְּפִלִּין, הָיָה רְצוֹנוֹ שֶׁיִּהְיֶה בְּאַרְבַּע פָּרָשִׁיּוֹת וּבַתִּים שֶׁל עוֹר וְלֹא שֶׁל כֶּסֶף, כִּי כֵן רְצוֹנוֹ,
For prior to the giving of the Torah, the rule was in God’s hand. But after the giving of the Torah, He put the rule in Israel’s hand, each [Jew] commensurate with his aspect. This is because the letters of the Torah are the embodiment of God’s will. God’s will is that the mitzvot be a particular way. For example, it was His will that the mitzvah of tefilin consist of four Torah portions, and boxes of leather, not silver. Such is His will.
נִמְצָא שֶׁרְצוֹנוֹ מְלֻבָּשׁ בְּכָל הַתּוֹרָה. וְעַכְשָׁו שֶׁהַתּוֹרָה מְסוּרָה בְּיָדֵינוּ, גַּם הָרָצוֹן שֶׁל הַשֵּׁם יִתְבָּרַךְ מְסוּרָה בְּיָדֵינוּ, שֶׁאָנוּ מוֹשְׁלִין כִּבְיָכוֹל לִהְיוֹת רְצוֹנוֹ כְּפִי רְצוֹנֵנוּ, וְזֶה בְּחִינַת: יִשְׂרָאֵל מַמְשְׁלוֹתָיו כַּנַּ"ל.
Thus it is that His will is clothed in the entire Torah. And now, with the Torah having been given over to our hands, God’s will has also been given over to our hands. We rule, as it were, so that His will is in accordance with ours. This is the aspect of “Israel, His rulers,” as mentioned. {“You, God my Lord, have done many things ; Your wonders and Your thoughts are for us” (Psalms 40:6).}
וְזֶהוּ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ירושלמי ר"ה פ"א): רַבּוֹת עָשִׂיתָ אַתָּה ה' אֱלֹקַי – קֹדֶם מַתַּן תּוֹרָה; וְאַחַר מַתַּן תּוֹרָה – נִפְלְאוֹתֶיךָ וּמַחְשְׁבוֹתֶיךָ אֵלֵינוּ. הַיְנוּ שֶׁהַכֹּל בְּיָדֵינוּ:
This is as our Sages expounded (Yerushalmi, Rosh HaShanah 1:3): “You, God my Lord, have done many things”—prior to the giving of the Torah. But after the giving of the Torah, “Your wonders and Your thoughts are for us”—i.e., it is all in our hands. {“I am God your Lord, who brought you up from the land of Egypt; open your mouth wide and I will fill it” (Psalms 81:11).}
וְזֶהוּ (תהלים פא): אָנֹכִי ה' אֱלֹקֶיךָ הַמַּעַלְךָ מֵאֶרֶץ מִצְרָיִם, הַיְנוּ קֹדֶם מַתַּן תּוֹרָה, הָיָה הַכֹּל אָנֹכִי, וְאַחַר מַתַּן תּוֹרָה: הַרְחֶב פִּיךָ וַאֲמַלְאֵהוּ – זֶה בְּחִינַת מְלָאפוּם, שֶׁהוּא בְּחִינַת: יוֹסֵף הוּא הַשַּׁלִּיט, הַיְנוּ מִי מוֹשֵׁל בִּי, הַיְנוּ שֶׁהַשֶּׁפַע הוּא לְפִי הַרְחָבַת הַפֶּה, וּלְפִי כְּלֵי הַדִּבּוּר, כָּל אֶחָד לְפִי בְּחִינָתוֹ:
And this is, “I am God your Lord, who brought you up from the land of Egypt”—i.e., prior to the giving of the Torah everything was “I.” But after the giving of the Torah, “open your mouth wide and I will fill it.” This is the aspect of the m’loopum, corresponding to “Yosef was the ruler”—i.e., “Who rules over Me? <The tzaddik.>” In other words, the influx of bounty is commensurate with the opening wide of the mouth and the vessels of speech, each person in accordance with his aspect.
ה וּמְלָאפוּם, הַיְנוּ בְּחִינַת: וְיוֹסֵף הוּא הַשַּׁלִּיט, הוּא בְּחִינַת נְקֻדָּה עִם וָאו. כִּי בְּחִינַת יוֹסֵף נִמְשָׁךְ מֵחָכְמָה וּבִינָה, כְּמוֹ שֶׁכָּתוּב (בראשית מא): אַחֲרֵי הוֹדִיעַ אוֹתְךָ אֶת כָּל זֹאת אֵין נָבוֹן וְחָכָם כָּמוֹךָ, הַיְנוּ חָכְמָה וּבִינָה, וְעַל־יְדֵי־זֶה נַעֲשֶׂה וְיוֹסֵף הוּא הַשַּׁלִּיט.
5. The m’loopum —i.e., the aspect of “Yosef was the ruler”—is a point with a vav. This is because the aspect of Yosef is drawn from Chokhmah and Binah, as is written (Genesis 41:39), “Now that [God] has made all this known to you, there is none so understanding and wise as you”—that is Wisdom and Understanding. And the result of this was that “Yosef was the ruler.”
וְחָכְמָה הִיא בְּחִינַת נְקֻדָּה, הַיְנוּ יוּד, מַעְיָן, וּבִינָה הוּא נַחַל הַנִּמְשָׁךְ מִן הַמַּעְיָן, וְעַל־שֵׁם הַמַּשְׁכוּת, הוּא וָאו, נִקְרָא נַחַל הַנִּמְשָׁךְ מִן הַמַּעְיָן, שֶׁהוּא יוּד:
And Chokhmah corresponds to a nekudah, a yod, the fountain. Binah is the brook that is drawn from the fountain. On account of this drawing [Binah] is a vav.
ו וּבְחִינַת מְלָאפוּם יֵשׁ בִּכְלָלוּת וּבִפְרָטוּת, כִּי עֲשֶׂרֶת הַדִּבְּרוֹת עִם הַלּוּחוֹת, הוּא בְּחִינַת מְלָאפוּם. שֶׁהוּא יוּד, וְהַלּוּחוֹת הֵם וָאו, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (ב"ב יד): וְהַלּוּחוֹת אָרְכָּן שִׁשָּׁה וְרָחְבָּן שִׁשָּׁה. וְהַתּוֹרָה עִם הָעוֹלָם גַּם כֵּן יוּד וּוָאו. כִּי הַתּוֹרָה הִיא יוּד, שֶׁנִּקְרֵאת (תהילים קי״א:י׳): רֵאשִׁית חָכְמָה. וְהָעוֹלָם הוּא וָאו, שֶׁנִּבְרָא בְּשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה.
6. Now, the aspect of m’loopum exists in the general and in the particular. The Ten Commandments <are> a yod, and the Tablets are a vav, as our Sages taught: The Tablets were six handbreadths long by six handbreadths wide (Bava Batra 14a). <And yod vav form a m’loopum.> The Torah and the world are also <an aspect of m’loopum>. The Torah is yod, because it is called “the beginning of wisdom” (Psalms 111:10), and the world is vav, because it was created during the Six Days of Creation.
וְצַדִּיק עִם יִשְׂרָאֵל הֵם גַּם כֵּן יוּד וָאו, כִּי צַדִּיק הוּא יוּד, כִּי הַצַּדִּיקִים הֵם נִקְרָאִים חַכְמֵי הָעֵדָה. וְיִשְׂרָאֵל הֵם בְּחִינַת וָאו, שֶׁהֵם תָּמְכֵי אוֹרַיְתָא, וְנִקְרָאִים וָוֵי הָעַמּוּדִים.
The tzaddik and Israel are also <an aspect of m ’loopum>. The tzaddik is yod, because the tzaddikim are called “the wise men of the congregation,” and Israel corresponds to the vav, because they are “supporters of Torah” and are called “vavey (hooks) for the pillars” (Exodus 27:10).
וְאֵצֶל כָּל אֶחָד מִיִּשְׂרָאֵל בִּפְנֵי עַצְמוֹ, יֵשׁ גַּם כֵּן בְּחִינַת יוּד וָאו. יוּד – עַל־שֵׁם הַפֶּה, כְּמוֹ שֶׁכָּתוּב (תהילים מ״ט:ד׳): פִּי יְדַבֵּר חָכְמוֹת. וָאו – עַל שֵׁם: וְהָגוּת לִבִּי תְּבוּנוֹת, שֶׁהוּא בְּחִינַת לוּחוֹת, שֶׁהֵם וָאו כַּנַּ"ל, כְּמוֹ שֶׁכָּתוּב (משלי ג׳:ג׳): קָשְׁרֵם עַל גַּרְגְּרוֹתֶיךָ, כָּתְבֵם עַל לוּחַ לִבֶּךָ:
{“My mouth utters wisdom, and the meditations of my heart are understanding” (Psalms 49:4).} And each Jew himself is also an aspect of < m’loopum>. Yod, on account of the mouth, as is written, “My mouth utters wisdom.” Vav, on account of <the heart, as in,> “and the meditations of my heart are understanding”—this being an aspect of the Tablets, which, as explained, are a vav, as it is written (Proverbs 3:3), “Bind them around your throat, write them on the tablet of your heart.”
ז וּכְשֶׁהַלֵּב, הַיְנוּ בְּחִינַת וָאו, בְּחִינַת לוּחוֹת, הוּא מְשֻׁקָּע בְּאַהֲבוֹת רָעוֹת, הַיְנוּ חֲרָפוֹת וּבִזְיוֹנוֹת, הַנִּקְרָא עָרְלַת לֵב, אֲזַי הוּא בִּבְחִינַת שִׁבְרֵי לוּחוֹת. וְחֶרְפָּה הוּא בְּחִינַת עָרְלָה, כְּמוֹ שֶׁכָּתוּב (בראשית ל״ד:י״ד): לֹא נוּכַל לָתֵת אֶת אֲחוֹתֵנוּ לְאִישׁ אֲשֶׁר לוֹ עָרְלָה כִּי חֶרְפָּה הִוא לָנוּ.
7. Now when the heart, which corresponds to the vav, the Tablets, is immersed in evil loves—i.e., disgrace and humiliation, which are called “the foreskin of the heart” (cf. Deuteronomy 10:16) —it is then an aspect of the shattered Tablets. And disgrace corresponds to the foreskin, as in (Genesis 34:14), “We cannot… give our sister to a man who is uncircumcised, for that is a disgrace to us.”
וְהוּא בְּחִינַת אַהֲבָה נְפוּלָה וּשְׁבוּרָה, כִּי יָדוּעַ שֶׁהַיֵּצֶר הָרָע וְהַקְּלִפּוֹת נִתְהַוִּים מִן שְׁבִירַת כֵּלִים. וּמוּבָא בְּ"עֵץ־חַיִּים" (בהיכל הנקודים שער שבירת הכלים פ"ג), כִּי שְׁבִירַת כְּלֵי הַחֶסֶד נָפְלוּ אֶל בִּינָה דִּבְרִיאָה, הַיְנוּ: בִּינָה – לִבָּא, וְהָאוֹר הַחֶסֶד נִשְׁאָר בִּיסוֹד דַּאֲצִילוּת, שֶׁהוּא בְּחִינַת (משלי י׳:כ״ה): צַדִּיק יְסוֹד עוֹלָם.
It is also an aspect of fallen and shattered love. For it is known that the evil inclination and the forces of evil exist due to the shattering of vessels. As is brought in Etz Chaim (Nekudim, Shaar Shvirat HaKeilim 3): The shatterings of the vessel of Chesed fell to Binah of the World of Beriyah. This is: Binah is the heart. But the light of Chesed remained in Yesod of the World of Atzilut. This is the aspect of “the tzaddik is the yesod (foundation) of the world” (Proverbs 10:25).
נִמְצָא שֶׁאַהֲבוֹת רָעוֹת בָּאִים מִשְּׁבִירַת כְּלֵי הַחֶסֶד, וְזֶה שֶׁתִּרְגֵּם אֻנְקְלוֹס: כִּי חֶרְפָּה הִיא לָנוּ – אֲרֵי חִסוּדָא הִיא לָנָא. כִּי הַחֶרְפָּה, הַיְנוּ עָרְלַת לֵב, הַיְנוּ אֲהָבוֹת רָעוֹת, נַעֲשֶׂה מִשְּׁבִירַת כְּלֵי הַחֶסֶד.
We see, therefore, that evil loves come from the shattering of the vessel of Lovingkindness. Hence Onkelos renders “because it would be a disgrace for us”: because it would be a ChiSuDa for us. This is because disgrace—i.e., the foreskin of the heart/evil loves—stems from the shattering of the vessel of CheSeD.
כִּי זֶה נִרְאֶה בְּחוּשׁ, שֶׁעַל כָּל פְּשָׁעִים תְּכַסֶּה אַהֲבָה (משלי י׳:י״ב). אֲפִלּוּ אִם אֶחָד פּוֹשֵׁעַ נֶגֶד חֲבֵרוֹ, אֲזַי אֵינוֹ מְחָרְפֵהוּ, כִּי הָאַהֲבָה מְכַסָּה עַל כָּל פְּשָׁעִים. וּכְשֶׁמִּתְקַלְקֵל בְּרִית הָאַהֲבָה בֵּינֵיהֶם, הַיְנוּ בְּחִינַת שְׁבִירַת כְּלֵי הַחֶסֶד, אֲזַי מְחָרְפֵהוּ, כִּי הַחֶרְפָּה הוּא מִשְּׁבִירַת כְּלֵי הַחֶסֶד כַּנַּ"ל.
For this is something we see empirically, that “love covers up all faults” (Proverbs 10:12). Even if a person sins against his friend, [the latter] does not disgrace him, because the love [between them] covers all faults. But when the bond of love between them goes bad—i.e., an aspect of the shattering of the vessel of Lovingkindness—then he disgraces him, because disgrace comes from the shattering of the vessel of Chesed.
וּכְשֶׁהַלֵּב הוּא מְשֻׁקָּע בְּחֶרְפָּה, הַיְנוּ בְּעָרְלַת לֵב, בְּחִינַת שִׁבְרֵי לוּחוֹת, הַיְנוּ חֶרְפָּה שָׁבְרָה לִבִּי. וּכְשֶׁמְּקַשֵּׁר הַלֵּב, הַיְנוּ בְּחִינַת וָאו כַּנַּ"ל, לְהַיּוּד, הַיְנוּ נְקֻדָּה, שֶׁהוּא בְּחִינַת צַדִּיק, שֶׁשָּׁם הָאוֹר הָאַהֲבָה הַקְּדוֹשָׁה שׁוֹרֶה, כִּי אוֹר הַחֶסֶד נִשְׁאָר בִּיסוֹד דַּאֲצִילוּת – אֲזַי נִתְבַּטֵּל הָאַהֲבוֹת רָעוֹת, הַיְנוּ הַחֲרָפוֹת, הַיְנוּ עָרְלַת לֵב. כִּי הַצַּדִּיק, שֶׁהוּא נְקֻדָּה, שֶׁשָּׁם שׁוֹרָה הָאַהֲבָה הַקְּדוֹשָׁה, יָאִיר לְהַוָּאו, שֶׁהוּא בְּחִינַת לֵב, וְנִתְבַּטֵּל הַחֶרְפָּה, הַיְנוּ עָרְלַת לֵב, כִּי עַל כָּל פְּשָׁעִים תְּכַסֶּה אַהֲבָה, כִּי שָׁם שׁוֹרָה אַהֲבָה הַקְּדוֹשָׁה:
And when the heart is immersed in <evil loves>/disgrace/foreskin of the heart—corresponding to the shattered Tablets, i.e., “Disgrace has shattered my heart”—and a person binds the heart/ vav to the yod / nekudah —corresponding to the tzaddik, which is where the light of holy love resides because the light of Chesed remained in Yesod of the World of Atzilut —then the evil loves/disgrace/foreskin of the heart is eliminated. This is because the tzaddik/ nekudah, which is where the light of holy love resides, shines into the vav /heart and eliminates the disgrace/<evil loves>/foreskin of the heart. For “love covers up all faults,” because that is where holy love resides.
וְזֶהוּ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (נדרים לב:): בִּקֵּשׁ הַקָּדוֹשׁ־בָּרוּךְ־הוּא לְהוֹצִיא כְּהֻנָּה מִשֵּׁם, וּבִשְׁבִיל שֶׁהִקְדִּים בִּרְכַּת אַבְרָהָם לְבִרְכַּת הַמָּקוֹם, נְטָלָהּ מִשֵּׁם וּנְתָנָהּ לְאַבְרָהָם, שֶׁנֶּאֱמַר: אַתָּה כֹהֵן לְעוֹלָם עַל דִּבְרָתִי מַלְכִּי צֶדֶק:
This is what our Sages taught (Nedarim 32b): The Holy One intended to have the priesthood emerge from Shem, but because he blessed Avraham before blessing the Omnipresent One, it was taken from Shem and given to Avraham. As it is said (Psalms 110:4), “You will be a priest forever, because of the words of Malkitzedek.”
וְזֶהוּ כְּשֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא נָתַן הַכְּהֻנָּה לְפִינְחָס, אָמַר: הִנְנִי נוֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם (במדבר כ״ה:י״ב). כִּי הַכְּהֻנָּה הִיא בְּחִינַת אַהֲבָה, הוּא אַבְרָהָם, שׁוֹרָה בִּמְקוֹם בְּרִית שָׁלוֹם, הַיְנוּ: צַדִּיק יְסוֹד עוֹלָם:
And this is what the Holy One said when he bestowed the priesthood on Pinchas: “Behold, I am giving him My covenant of peace” (Numbers 25:12). The priesthood is an aspect of love, which is Avraham, residing in the place of the covenant of peace—i.e., “the tzaddik is the yesod of the world.”
ח נִמְצָא, שֶׁצָּרִיךְ כָּל אֶחָד לְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ, כְּדֵי שֶׁיָּאִיר בְּחִינַת נְקֻדָּה, בְּחִינַת: פִּי יְדַבֵּר חָכְמוֹת, לְהַוָּאו, שֶׁהוּא בְּחִינַת: וְהָגוּת לִבִּי תְבוּנוֹת; וְעַל־יְדֵי־זֶה נִתְבַּטֵּל עָרְלַת לִבּוֹ, הַיְנוּ חֲרָפוֹת, הַיְנוּ אֲהָבוֹת רָעוֹת.
8 . Consequently, each person has to engage in private conversation with His Maker so that the nekudah —the aspect of “My mouth utters wisdom”/<the yod>—shines into the <heart>—the aspect of “and the meditations of my heart are understanding”/<the vav>. And through this <the disgrace/evil loves>/foreskin of the heart is eliminated.
וְגַם צָרִיךְ כָּל אָדָם לְדַבֵּר עִם חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם, כְּדֵי לְקַבֵּל הִתְעוֹרְרוּת בְּלִבּוֹ מֵהַנְּקֻדָּה שֶׁיֵּשׁ בַּחֲבֵרוֹ יוֹתֵר מִמֶּנּוּ, כְּמוֹ שֶׁכָּתוּב: וּמְקַבְּלִין דֵּין מִן דֵּין. כִּי בְּזֶה הַבְּחִינָה שֶׁיֵּשׁ בַּחֲבֵרוֹ יוֹתֵר מִמֶּנּוּ, זֹאת הַבְּחִינָה הוּא בְּחִינַת נְקֻדָּה. וְשָׁם בְּהַנְּקֻדָּה הַזֹּאת, שׁוֹרָה הָאַהֲבָה, הַנִּקְרָא כֹּהֵן. וְהַנְּקֻדָּה הַזֹּאת, הוּא בְּחִינַת צַדִּיק לְגַבֵּי חֲבֵרוֹ. וְהַנְּקֻדָּה הַזֹּאת, מֵאִיר לְלֵב חֲבֵרוֹ, הַנִּקְרָא וָאו:
And each person also has to talk to his friend about the fear of God, so that his heart receives inspiration from the nekudah in which his friend surpasses him, as in, “And one received from the other.” For this aspect in which his friend surpasses him is an aspect of a nekudah. There, in this nekudah, the love, which is called “priest,” resides. This nekudah is an aspect of tzaddik with regard to his friend, and this nekudah shines into his friend’s heart, which is called vav.
וְכָל הַנְּקֻדּוֹת הַלָּלוּ, הַיְנוּ הַנְּקֻדָּה הַנִּקְרָא: פִּי יְדַבֵּר חָכְמוֹת, וְגַם הַנְּקֻדָּה שֶׁיֵּשׁ בְּכָל אֶחָד מַה שֶּׁאֵין בַּחֲבֵרוֹ, הֵם עֲנָפִים לְהַצַּדִּיק, שֶׁהוּא נְקֻדָּה כְּלָלִיּוּת שֶׁל כָּל יִשְׂרָאֵל, שֶׁהַכֹּל צְרִיכִין לְקַבֵּל מִתְּחִלָּה מֵהַצַּדִּיק, וְאַחַר־כָּךְ יְקַבְּלוּ דֵּין מִן דֵּין, וְכָל אֶחָד יְקַבֵּל מִנֵּהּ וּבֵהּ. וְעַל־יְדֵי שְׁלשָׁה בְּחִינוֹת אֵלּוּ נִתְבַּטֵּל הַחֲרָפוֹת, הַיְנוּ עָרְלַת לֵב, הַיְנוּ אַהֲבוֹת רָעוֹת. וְזֶהוּ: עַל כָּל פְּשָׁעִים תְּכַסֶּה אַהֲבָה, כִּי שָׁם שׁוֹרָה אַהֲבָה הַקְּדוֹשָׁה.
Now, all these nekudot —i.e., the nekudah that is called “My mouth utters wisdom” and also the nekudah that each person has which his friend does not—are extensions of the tzaddik. For he is the encompassing nekudah of all Israel. Everyone first has to receive from the tzaddik, and afterwards they will receive from each other. And each person will receive from within himself, <by engaging in private conversation with His Maker>. And through these three < nekudot> the disgrace/foreskin of the heart/evil loves is eliminated. This is: “love covers up all faults,” because that is where holy love resides.
וְזֶהוּ כְּשֶׁנּוֹלַד יוֹסֵף הַצַּדִּיק, אָמְרָה רָחֵל: אָסַף אֱלֹקִים אֶת חֶרְפָּתִי (בראשית ל׳:כ״ג); כִּי כְּשֶׁנִּתְגַּלָּה הַנְּקֻדָּה שֶׁשָּׁם אַהֲבָה הַקְּדוֹשָׁה, אֲזַי נִתְבַּטֵּל הַחֲרָפוֹת, הַיְנוּ עָרְלַת לֵב, הַיְנוּ אַהֲבוֹת רָעוֹת.
And this is: When Yosef the tzaddik was born, Rachel said, “The Lord has gathered away my disgrace” (Genesis 30:23). For when the nekudah in which holy love <resides> is revealed, then the disgrace/foreskin of the heart/evil loves is eliminated.
וְזֶה שֶׁכָּתוּב אֵצֶל יוֹסֵף (שם מה): כִּי פִּי הַמְדַבֵּר אֲלֵיכֶם; וּפֵרֵשׁ רַשִׁ"י: כְּפִי כֵּן לִבִּי. הַיְנוּ שֶׁהֵאִיר הַנְּקֻדָּה שֶׁלּוֹ בַּוָּאו שֶׁלּוֹ, שֶׁהֵאִיר 'פִּי יְדַבֵּר חָכְמוֹת', בְּ'הָגוּת לִבִּי תְבוּנוֹת'. וּכְתִיב בּוֹ (שם נ): וַיְדַבֵּר עַל לִבָּם; פֵּרֵשׁ רַשִׁ"י: דְּבָרִים הַמִּתְיַשְּׁבִין עַל הַלֵּב. הַיְנוּ שֶׁהֵאִיר הַנְּקֻדָּה כְּלָלִיּוּת שֶׁלּוֹ, בְּלֵב כָּל יִשְׂרָאֵל:
This is also what is written in connection to Yosef: “that my own mouth is speaking to you” (Genesis 45:12). Rashi explains: “As my mouth is, so is my heart.” In other words, he shone his nekudah into his vav; he shone “My mouth utters wisdom” into “and the meditations of my heart are understanding.” And it is written of him (Genesis 50:21), “and he spoke to their hearts,” which Rashi explains: words that calm the heart. That is, he shone his encompassing nekudah into all <their> hearts.
נִמְצָא, שֶׁעַל־יְדֵי שָׁלֹשׁ בְּחִינוֹת אֵלּוּ, הַיְנוּ הִתְקַשְּׁרוּת הַצַּדִּיקִים, וְהֵם יָאִירוּ בּוֹ, כִּי הֵם הַנְּקֻדָּה כְּלָלִיּוּת יִשְׂרָאֵל, וִיעוֹרְרוּ אֶת לִבּוֹ. וְגַם עַל־יְדֵי שֶׁיְּדַבֵּר עִם חֲבֵרוֹ, יָכוֹל גַּם־כֵּן כָּל אֶחָד וְאֶחָד לְהָאִיר וּלְעוֹרֵר לֵב חֲבֵרוֹ. וְגַם עַל־יְדֵי עַצְמוֹ, שֶׁמְּדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ, יָכוֹל גַּם כֵּן לְעוֹרֵר אֶת לְבָבוֹ, עַל־יְדֵי 'פִּי יְדַבֵּר חָכְמוֹת', וְיָסִיר מִמֶּנּוּ עָרְלַת לֵב:
Thus it is that as a result of these three nekudot [the heart is inspired]. That is, [through] the binding to the tzaddikim and their shining into him, because they are the encompassing nekudah, they inspire his heart; and through speaking with his friend, each person is also able to shine into and inspire his friend’s heart; and through himself, by engaging in private conversation with His Maker <in hitbodedut>, he can also inspire his own heart by means of “My mouth utters wisdom” and so remove the foreskin of the heart, <the evil loves,> from himself.
וְזֶהוּ פֵּרוּשׁ:
9. And this is the explanation [of the opening verse]: {“You will be to Me a kingdom of priests and a kadosh (holy) nation. These are the words that you should speak to the Children of Israel.”}
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים – הַיְנוּ בְּחִינַת אַהֲבָה הַקְּדוֹשָׁה כַּנַּ"ל.
You will be to Me a kingdom of priests — This is an aspect of holy love, as explained.
וְגוֹי קָדוֹשׁ – הַיְנוּ קֹדֶשׁ, שֶׁהוּא בְּחִינַת נְקֻדָּה, וּוָאו הוּא בְּחִינַת לֵב כַּנַּ"ל.
and a KaDOSh nation — That is, KoDeSh, which is an aspect of a nekudah, and vav (O), which is an aspect of heart, as explained.
עַל־יְדֵי מַה תָּבוֹא לִבְחִינַת אַהֲבָה, וְלִבְחִינַת קֹדֶשׁ וָאו, עַל־יְדֵי:
How does one come to the aspect of love and the aspect of kodesh vav? By means of:
אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל בְּנֵי יִשְׂרָאֵל – כִּי מֹשֶׁה הוּא נְקֻדָּה כְּלָלִיּוּת נִשְׁמוֹת יִשְׂרָאֵל,
These are the words that you should speak to the Children of Israel — For Moshe is the encompassing nekudah of the souls of Israel.
שֶׁבַּתְּחִלָּה צְרִיכִין הַכֹּל לְקַבֵּל מֵהַנְּקֻדָּה כְּלָלִיּוּת, וְאַחַר־כָּךְ [צָרִיךְ] כָּל אֶחָד וְאֶחָד לְהָאִיר בַּחֲבֵרוֹ מֵהַנְּקֻדָּה שֶׁיֵּשׁ בּוֹ, וְגַם יוּכַל לְהָאִיר מִנֵּהּ וּבֵהּ מֵהַנְּקֻדָּה שֶׁבּוֹ, שֶׁהוּא: פִּי יְדַבֵּר חָכְמוֹת, לְהַוָּאו, שֶׁהוּא: וְהָגוּת לִבִּי תְבוּנוֹת.
Everyone first has to receive from the encompassing nekudah. Afterwards, each and every person has to shine the nekudah he has within him <more than his friend>, into his friend. <Then, after that,> he can shine the nekudah he has within him, into himself—i.e., “My mouth utters wisdom”—to the vav, which is, “and the meditations of my heart are understanding.”
וְאָז נִקְרָא גּוֹי קָדוֹשׁ, הַיְנוּ קֹדֶשׁ וָאו, שֶׁהַנְּקֻדָּה מֵאִיר לְהַוָּאו. וְעַל־יְדֵי־זֶה: וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים; הַיְנוּ אַהֲבָה הַקְּדוֹשָׁה, כִּי כְּשֶׁתְּקַבֵּל מִן כָּל הַנְּקֻדּוֹת הַלָּלוּ, הֵן מִנֵּהּ וּבֵהּ, וְהֵן מֵהַנְּקֻדּוֹת שֶׁבְּכָל אֶחָד מִיִּשְׂרָאֵל, הֵן מִנְּקֻדָּה כְּלָלִיּוּת,
Then, he is called a “ holy nation”—i.e., kodesh vav, with the nekudah illuminating the vav. And as a result, “You will be to Me a kingdom of priests”—i.e., holy love. For when <you> receive from all these nekudot: from within oneself, from the nekudah that each Jew has, and from the encompassing nekudah ….
שֶׁשָּׁם אֵצֶל כָּל הַנְּקֻדּוֹת שׁוֹרָה אַהֲבָה קְדוֹשָׁה, הַנִּקְרָא כֹּהֵן, כְּמוֹ שֶׁכָּתוּב: הִנְנִי נוֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם. וְהַנְּקֻדָּה הוּא בְּרִית שָׁלוֹם, כְּמוֹ שֶׁכָּתוּב בְּ"עֵץ־חַיִּים", שֶׁהָאוֹר הַחֶסֶד נִשְׁאָר בִּיסוֹד דַּאֲצִילוּת.
For there, together with each of the nekudot, resides holy love, which is called “priest,” as in, “Behold, I am giving him My covenant of peace.” [This is] what is written in Etz Chaim: The light of Chesed remained in Yesod of the World of Atzilut.
[וּכְשֶׁמְּדַבֵּר עִם חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם, מְקַבֵּל הַנְּקֻדָּה שֶׁבְּלֵב חֲבֵרוֹ בְּלִי לְבוּשׁ, וְלִפְעָמִים מְקַבֵּל הַנְּקֻדָּה מֵחֲבֵרוֹ עַל־יְדֵי דְּבָרִים אֲחֵרִים שֶׁמְּסַפֵּר עִמּוֹ, כִּי יֵשׁ לִפְעָמִים שֶׁיְּכוֹלִין לְקַבֵּל אוֹר וְהִתְעוֹרְרוּת לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ. מֵהַנְּקֻדָּה שֶׁל חֲבֵרוֹ עַל־יְדֵי שִׂיחַת חֻלִּין שֶׁמְּדַבְּרִין עִמּוֹ, וְאָז מְקַבְּלִין אוֹר הַנְּקֻדָּה עַל־יְדֵי הִתְלַבְּשׁוּת, כִּי לִפְעָמִים צְרִיכָה הַנְּקֻדָּה לְהִתְלַבֵּשׁ, וְהִיא מִתְלַבֶּשֶׁת בְּדִבּוּרִים אֵלּוּ, וְהוּא מְקַבֵּל מִמֶּנָּה]:
…<as a result, “You will be to Me a kingdom of priests”—i.e., holy love—and the external loves/foreskin of the heart will be eliminated. Rather, there will be kodesh vav, as explained.> {When a person talks to his friend about fear of God, he receives the nekudah in his friend’s heart without a covering. But there are times he receives the nekudah from his friend by means of other things they discuss. For it is occasionally possible to receive light and inspiration to serve God from his friend’s nekudah by means of the everyday conversation one has with him. Then one receives the light of the nekudah by virtue of its being covered. For sometimes the nekudah has to be within a cover, and so it covers itself within these words and he receives from it.}