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[In the language of the friends] — It is known that peace is of great magnitude, as our Rabbis of blessed memory teach (Ukzin, ch. 3). The Holy One, Blessed be He, found no vessel capable of holding blessing except peace.
What is peace? It unites two opposites (Zohar Vayikra 12b), as it says: “Maker of peace in His high places.” For one angel is of fire and the other of water—opposite elements, since water extinguishes fire. But the Holy One causes peace between them, binding them together.
This is the attribute of Yosef, for he joins opposites—chesed (kindness) and gevurah (strength). Thus regarding Yosef it is written (Gen. 37): “And Yosef brought their evil report”—the attribute of strength (Sotah 47a); and “My brothers, I seek you”—the attribute of kindness (Gen. 42), for the right-hand (symbol of kindness) draws close.
And in Gen. 42: “And Yosef, he is the ruler”—strength; and “He is the provider to all the people of the land”—kindness. And it says (Gen. 41): “And they called before him Avrech”; Rashi: “Father in wisdom and tender in years,” denoting greatness and humility in intellect (respectively kindness and strength)—this too is Yosef, the attribute that sanctifies God’s Name.
Sanctifying His Name itself includes both kindness and strength: first inflamed by flames of love (kindness), then overcoming the self and giving up one’s soul for sanctification (strength). That is peace—Yosef’s attribute.
Indeed, even Israel’s transgressors risk their lives to sanctify His Name—for Israel rose spiritually (Bereishit Rabbah 1), and even transgressors who retain the name “Israel” bring great pleasure to the Blessed Name (Isaiah 49): “Israel in whom I will be glorified.”
When one attempts to separate them from Israel—the aspect of ה (vav)—it’s impossible to call them without the second vav, Yosef’s attribute. Immediately Yosef’s attribute awakens in them—they are ready to give their lives for sanctification (again kindness and strength united in peace).
This unifies the concept: Yosef as peace becomes the vessel by which all blessings and divinities enter Israel. Its purpose is so that any Israelite can utter holy words before the Blessed Name.
What is holiness? Wisdom. Wisdom is called holiness (Zohar Acharei 61a). When one speaks Torah or prayer with wisdom and intent—understanding and listening to one’s words—that is holiness. Great delight to the Blessed Name resides there, for the mind (wisdom) builds it.
Speech is the aspect of Jerusalem (Psalms 147): “Builder of Jerusalem is Hashem.” (Gen. 14: “And Malki‑Tzedek, king of Shalem”, translated as king of Jerusalem by Onkelos.) Righteousness is speech (Psalms 58: “Righteousness you shall speak”). The letter ה (heh) symbolizes intellect—the cognitive element.
Thus holiness emerges when one who was estranged from Israel returns in peace and speaks from purity and wisdom. Peace binds opposites—kindness (the intellectual heart) and strength (speech). They combine in Yosef’s attribute.
Kindness is the divine “Havayot,” as it says (Psalms 42): “By day Hashem commands His kindness.” Elokim is strength/kingship (Psalms 74: “And Elokim my King from of old.” Judgment of kingship is judgment (Gittin 10b).
Thus in Yosef (Gen. 41): “And without you no man shall lift his hand or his foot” (Psalms 134: “Lift your hands in holiness”). Holiness is the beginning; beginning is wisdom (Isaiah 41: “Righteousness shall call him to his foot”). Righteousness is speech, and speech is the attribute of strength (Psalms 145: “And Your strengths they shall speak”).
Therefore in Yosef we see kindness and strength united; he is peace. Salvation and blessing shall come both in the physical and spiritual (Isaiah 12: “And you shall draw water with joy from the springs of salvation.”)—Onkelos: “and you shall receive new teaching.” Through salvation comes Torah, new teaching from the Blessed Creator to each according to his level.
This is the meaning of the verse: “Hashem gives strength to His people; Hashem blesses His people with peace.” As Rashi said: when God blesses through the vessel of peace, then strength (the Torah) is given to His people—thus you shall receive new teaching.
[The explanation of the matter seems to be, that through peace one may speak words of holiness: peace joins kindness and strength (Yosef’s attribute), delivering the soul for sanctification. The essence of holiness is wisdom—it is called holy. Holy is the attribute of beginning (Jeremiah 2: “Holy Israel to the Lord is the first of His produce.”)—firsts are holy everywhere; the beginning is wisdom (Psalms 111: “The beginning of wisdom.”)
When one merits to speak holy words in Torah and prayer—bringing all intellect, wisdom, knowledge into speech—binding thought to speech and truly hearing it—that is holiness, and a great delight to the Blessed Name. That is peace: connecting kindness (mind, wisdom) to speech (strength)—in Yosef’s attribute.
Hence: Yosef’s descriptor: “And without you no man shall lift his hand or foot.” Yosef unites hands (wisdom) and feet (speech) in holiness. Thus, one must engage in Torah and divine service with full self-sacrifice, especially during prayer, intending self-sacrifice for sanctification. For such sacrifice is deeply desired from every Israelite—even the lightest sinner—as we have seen throughout our generations, many humble and lowly people sacrificing themselves for sanctification. Blessed are they.
Immediately when one truly desires to deliver one’s soul for sanctification, the aspect of peace—Yosef’s attribute—arises in them, allowing binding of mind and speech. And so I heard from his holy mouth, as a simple truth, that it is necessary to pray with mesiras nefesh (self sacrifice).]
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