סימן ל"ד

And see in Likutay Halachos, Laws of Teachers and Torah Study [Hilchos Melamdim v'Talmud Torah], Halacha 4 — where the explanation of this matter of binding to the point that belongs to one's heart at that moment — specifically — is greatly expanded. And he elaborated there somewhat in wondrous words — and in a somewhat different manner than the above. Section 3 — Letter ג — [on Letter Hay of the discourse]

There —

Section 4 — Letter ד — [on Letter Zayin of the discourse — at its end] Letter Alef — "to bind one's heart to the point [nekudah] that belongs to one's heart at that moment." This means: for it is elaborated below that every person must stir his heart through his own point [nekudah].

But to settle Rabbainu's language a bit further: one can say that he alluded through this — for here too it is the aspect of the Tzaddik — the aspect of the covenant of peace [bris shalom]. And therefore the Sages said about him that he was born circumcised. And therefore he merited to Malchus — the aspect of "Melki Tzedek" — in the way of: "and Yosef — he is the ruler." And therefore the Holy One wished to bring forth the Priesthood from Shem — for in Shem the light of love dwells. But it has already been elaborated above in Letter Gimmel that the Tzaddik is the aspect of mela'fum — for all his abundance — namely: the mouth and speech of the Tzaddik — are full and complete. And afterwards in Letters Hay and Vov he elaborates that mela'fum is a point with a vav — and the point is the aspect of the mouth — and the vav is the aspect of the heart. And so on. Therefore: when Shem preceded Avraham's blessing over the blessing of the Omnipresent — this was, as it were, some aspect of a blemish in the mouth and speech — which is the aspect of the point. And through this the Priesthood was taken from him and given to Avraham — of whom it is said: "you are a priest forever — by My word — Melki Tzedek" — "by My word [al divrati]" — specifically — as above. And as the Sages expounded in Nedarim there — on the speech [dibbur] of Melki Tzedek. And one can hint: divrati — the letters of dibrat yud — and the yud is the aspect of the point — the aspect of wisdom — the aspect of: "my mouth speaks wisdom" — as is elaborated in the discourse. And likewise one must receive stirring in one's heart from the point that exists in one's companion. And all these points must receive from the universal point [nekudah hak'lalus] — which is the Tzaddik. And this is what is written here: to bind one's heart to the point that belongs to one's heart at that moment — meaning: sometimes to one's own point — through speaking between oneself and one's Creator — and so on. And sometimes to one's companion's point — through speaking with one's companion. And in general one must bind one's heart to the universal point of the Tzaddik — who is the root of all the above-mentioned points. And see in Likutay Halachos, Laws of Teachers and Torah Study [Hilchos Melamdim v'Talmud Torah], Halacha 4 — where the explanation of this matter of binding to the point that belongs to one's heart at that moment — specifically — is greatly expanded. And he elaborated there somewhat in wondrous words — and in a somewhat different manner than the above.

Connected to the above — regarding "behold I give him My covenant of peace" — one can say in a witty vein: for it is known that at the time Pinchas killed Zimri — the souls of Nadav and Avihu clothed themselves in him. And the matter is understood according to the above — for the Sages said in Toras Kohanim: the blemish of Nadav and Avihu was that they did not take counsel from Moshe and Aharon. And likewise they did not take counsel from each other — for their own points did not shine for them — since they stumbled. But at any rate they should have received from each other — from their companion's point. And likewise from the universal point of Moshe and Aharon. And through not taking counsel — they stumbled. And therefore they were specifically rectified through Pinchas — who did not take counsel from any person at all. For even the halacha was forgotten by Moshe at that moment — since the blemish had overwhelmed so greatly that even the illumination of the universal point was, as it were, hidden at that time. And Pinchas — through his own point — also stirred the point of Moshe — and said to him: "so did I receive from you" — and so on. And therefore Nadav and Avihu were then rectified through him — and clothed themselves in him — and he merited the covenant of eternal Priesthood. There — Letter Hay — "and mela'fum — and so on — this is the aspect of a point with a vav — the aspect of wisdom and understanding." See Sha'ar HaHakdamos, Olam HaNikudim, Discourse 5.

📋 Translator's Summary — Siman 34 (V'Atem Tih'yu Li Mamleches Kohanim) There — Letter Zayin — at its end: "and this is what the Sages said: 'the Holy One wished to bring forth the Priesthood from Shem.'" This means: for through this Sages' teaching — we learn that the Priesthood was given to Avraham — who is the aspect of love. And therefore when the Priesthood was given to Pinchas — it is said there: "behold I give him My covenant of peace" [Numbers 25] — for there the light of holy love dwells — as is elaborated in the discourse.

Section 1 — Letter א — [on end of Letter Daled of the discourse] And likewise it is explicitly elaborated in this discourse in a handwritten text from the circle of Companions. But to settle Rabbainu's language a bit further: one can say that he alluded through this — for here too it is the aspect of the Tzaddik — the aspect of the covenant of peace [bris shalom]. And therefore the Sages said about him that he was born circumcised. And therefore he merited to Malchus — the aspect of "Melki Tzedek" — in the way of: "and Yosef — he is the ruler." And therefore the Holy One wished to bring forth the Priesthood from Shem — for in Shem the light of love dwells. But it has already been elaborated above in Letter Gimmel that the Tzaddik is the aspect of mela'fum — for all his abundance — namely: the mouth and speech of the Tzaddik — are full and complete. And afterwards in Letters Hay and Vov he elaborates that mela'fum is a point with a vav — and the point is the aspect of the mouth — and the vav is the aspect of the heart. And so on. Therefore: when Shem preceded Avraham's blessing over the blessing of the Omnipresent — this was, as it were, some aspect of a blemish in the mouth and speech — which is the aspect of the point. And through this the Priesthood was taken from him and given to Avraham — of whom it is said: "you are a priest forever — by My word — Melki Tzedek" [Psalms 110] — "by My word [al divrati]" — specifically — as above. And as the Sages expounded in Nedarim there — on the speech [dibbur] of Melki Tzedek. And one can hint: divrati — the letters of dibrat yud — and the yud is the aspect of the point — the aspect of wisdom — the aspect of: "my mouth speaks wisdom" [Psalms 49] — as is elaborated in the discourse. Connected to the above — regarding "behold I give him My covenant of peace" — one can say in a witty vein: for it is known that at the time Pinchas killed Zimri — the souls of Nadav and Avihu clothed themselves in him. And the matter is understood according to the above — for the Sages said in Toras Kohanim: the blemish of Nadav and Avihu was that they did not take counsel from Moshe and Aharon. And likewise they did not take counsel from each other — for their own points did not shine for them — since they stumbled. But at any rate they should have received from each other — from their companion's point. And likewise from the universal point of Moshe and Aharon. And through not taking counsel — they stumbled. And therefore they were specifically rectified through Pinchas — who did not take counsel from any person at all. For even the halacha was forgotten by Moshe at that moment — since the blemish had overwhelmed so greatly that even the illumination of the universal point was, as it were, hidden at that time. And Pinchas — through his own point — also stirred the point of Moshe — and said to him: "so did I receive from you" — and so on. And therefore Nadav and Avihu were then rectified through him — and clothed themselves in him — and he merited the covenant of eternal Priesthood. And through this one can explain what the Targum rendered: "and they were crying" — "they were crying and reciting the Shema." For since Israel saw then that the illumination of the universal point was, as it were, hidden — therefore they cried. [And see Likutay Tinyana, Siman 67 — and you will understand more deeply.] But even so — they then strengthened themselves to hold at any rate onto the faith of Israel — which they received from Yaakov our patriarch — who is the universal point of all Israel in the plain sense — for all of them came from him. Therefore they then cried out: "Hear O Israel [our father] — Hashem our G-d — Hashem is One." [And this is why Shema is juxtaposed to V'Ahavta — for in the holy point dwells the light of holy love.] And through this — the light of Pinchas's point was stirred — and he took a spear in his hand — and this spear is the 248 words of the recitation of Shema — as above. And see in Siman 36 — what Rabbainu revealed there on the wonderful secret of this Targum rendition.