Chasidut zu Mischlej 5:24

In this manner we refer to this as "Redemption" and "The Building of the Holy Temple in his Days", for "days" are the "attributes" as is known, and presently we redeem this attribute from the harsh servitude of the Inclination. And so long as there is no redemption, his Inclination will continue to attack him, and it will make no difference whether one, two or a hundred such instances. And if, God forbid, his sins trap him even one in ten or in one hundred of the instances, in any case the "previous period shall be void". Meaning that all which he overcame against the Inclination with the 'Hidden Mind' and 'Holy Spirit' up until that instance, all of it enters the Kelipah upon that instance, and he does not remain fortified by the original thought and effort with which prior he [successfully] stood against the Inclination with that very perseverance and divine guidance. For now, after knowing its greatness and ingenuity, and bringing upon himself the governance of the Inclination and heeding it, those (divine guidance and effort) holy sparks now also enters the Kelipah; for how could a rejuvenating remedy be extracted out of that very same guidance itself. As the Sage of blessed memory say "every generation for whom the Temple is not built in their days, its as if it is destroyed in their days", and the meaning of the unbuilt Temple is as explained above, for since it was not built (fully) and the Inclination toppled it, it is in any case destroyed - that the sparks of holiness have entered the Kelipah; meaning to say - in the Inclination's overcoming of the holy lifeforce which rested on him yesterday and the day before that in order to save them (the sparks) from it.

Another allusion conveyed by the shalshelet over our ‎word reminds us of Proverbs 5,5 where Solomon says of the ‎sexually immoral woman, the ‎זונה‎, that “her feet go down to ‎death, her steps support ‘she-ol,’ hell.” Joseph reminded himself ‎of that dictum and was aware of the need to keep his distance ‎from this kind of “death,” and to cleave to G’d instead. G’d’s name ‎is always linked to life, i.e. eternal life in the celestial regions, as ‎King Chiskiyah (after recovering from his sickness) pointed out in ‎his prayer in Isaiah 38,11‎אמרתי לא אראה י-ה, י-ה בארץ החיים‎ “I said ‎to myself that I would not see G’d, the G’d Who is in the land of ‎the Living.” According to Sotah 36 the reason why the ‎letter ‎ה‎ was added to Joseph’s name (psalms 81,6; so that it ‎contained 3 of the letters of the tetragram) was that he sanctified ‎the Lord’s name in the privacy of his master’s house. ‎‎[Yehudah, who sanctified the Lord’s name in public ‎‎(Nachshon at the sea of Reeds) had two letters added to his name, ‎i.e. his name contained the entire tetragram. Ed.] The ‎‎shalshelet over the word ‎וימאן‎ alerts us to when Joseph ‎earned eternal life.‎