Mei HaShiloach · Volume I, Exodus, Yitro, Chapter 1
1
וישמע משה לקול חתנו ויעש כל אשר אמר. הטעם שנכתב כל אשר אמר בסוף פסוק, להיות נקוד בקמץ תחת המ"ם, ג"כ להורות כי גם יתרו לא היה יודע עומק דבריו עד היכן כוון רק משה הבין דבריו וזה כאשר אמר בקמץ שליתרו ג"כ נתאמרו הדברים, ולא הבין בעצמו ערך יקרותם.
“And Moshe heard the voice of his father in law [Yitro] and did col asher amar - all that he had said.” (Shemot, 18:24) At the end of the verse “amar - he had said,”27Amar in Hebrew. is vocalized with the vowel kamats, under the mem as opposed to the usual patach. This is also to signify that Yitro also did not know the great depths of his own words, how far he had intended, only Moshe understood his words. This is, “as he said [amar],” vocalized with a kamatz, for Yitro also said things to himself, and he himself did not understand how precious they were.28“Amar,” “he said,” occurs 595 times in the Scriptures, and in only three instances do we find it vocalized with the vowel kamatz under the mem instead of a patach. See Bereshit 18:17, “and God said, shall I hide that which I do from Avraham,” and Bereshit 21:1, “and God remembered Sarah as He said.” In the Torat haNekudot, where each vowel corresponds to a sefirah, the vowel kamatz corresponds to the sefirah of keter, or crown, the highest of the sefirot. It has to do with the surrounding light, beyond man’s comprehension. It is described in the liturgical poem “Kel Mistater” [“God, hidden in Himself,” incorporated in the liturgy of the third meal of Shabbat] as the “intellect hidden from all thought.” When connected to this, it signifies something that could be said but not discerned except by the intellect of Moshe Rabeynu. Also requiring further investigation is why the Rebbe chose to say “also to signify,” for surely there are seventy faces to the Torah, even for every vowel, but also in addition to what? Similarly, it says, “Yitro also did not understand,” meaning Yitro, Moshe and whoever else was present when he said this.
וישמע משה לקול חתנו ויעש כל אשר אמר. הטעם שנכתב כל אשר אמר בסוף פסוק, להיות נקוד בקמץ תחת המ"ם, ג"כ להורות כי גם יתרו לא היה יודע עומק דבריו עד היכן כוון רק משה הבין דבריו וזה כאשר אמר בקמץ שליתרו ג"כ נתאמרו הדברים, ולא הבין בעצמו ערך יקרותם.
“And Moshe heard the voice of his father in law [Yitro] and did col asher amar - all that he had said.” (Shemot, 18:24)
At the end of the verse “amar - he had said,”27Amar in Hebrew. is vocalized with the vowel kamats, under the mem as opposed to the usual patach. This is also to signify that Yitro also did not know the great depths of his own words, how far he had intended, only Moshe understood his words. This is, “as he said [amar],” vocalized with a kamatz, for Yitro also said things to himself, and he himself did not understand how precious they were.28“Amar,” “he said,” occurs 595 times in the Scriptures, and in only three instances do we find it vocalized with the vowel kamatz under the mem instead of a patach. See Bereshit 18:17, “and God said, shall I hide that which I do from Avraham,” and Bereshit 21:1, “and God remembered Sarah as He said.” In the Torat haNekudot, where each vowel corresponds to a sefirah, the vowel kamatz corresponds to the sefirah of keter, or crown, the highest of the sefirot. It has to do with the surrounding light, beyond man’s comprehension. It is described in the liturgical poem “Kel Mistater” [“God, hidden in Himself,” incorporated in the liturgy of the third meal of Shabbat] as the “intellect hidden from all thought.” When connected to this, it signifies something that could be said but not discerned except by the intellect of Moshe Rabeynu. Also requiring further investigation is why the Rebbe chose to say “also to signify,” for surely there are seventy faces to the Torah, even for every vowel, but also in addition to what? Similarly, it says, “Yitro also did not understand,” meaning Yitro, Moshe and whoever else was present when he said this.