Musar su Michea 7:20

The missing letter ו in the name of Jacob, (which is usually written defective), was added to the name ו-יוסף, on occasions such as in Exodus 1,5 (or altogether, since that name too could have been spelled defective). The "small" ו in the word שלום, Numbers 25,12, alludes to another verse in Zachariah 8, 19: והאמת והשלום אהבו "and the truth and the peace they loved." The attribute which distinguishes Jacob is אמת, truth, whereas the attribute הברית השלום is the one that distinguishes Joseph. The Zohar has already explained how the terms ברית and גוף overlap (cf. Sullam edition Lech Lecha page 134-135). We name something or somebody because we desire the name to reveal their nature. Joseph was the "revelation" of the mystical dimension of Jacob, the secret of how the covenant between G–d and man influences the ability of determining the nature of him who is about to be born.

Hospitality is a practical expression of the virtue of חסד, a virtue that Abraham excelled in. We have explained repeatedly that the world is based on חסד, and the world in turn was created only for the sake of Abraham (and his descendants), as we showed based on the spelling of the word בהבראם in Genesis 2,4. The characteristic of חסד is one in which a person's inner love for G–d is expressed, and this is why G–d refers to Abraham in Isaiah 41,8 as אברהם אוהבי, "Abraham who loves Me." The Zohar Mishpatim 114 (Warsaw) defines חסיד, a pious, loving person, as someone who is on intimate terms with his Creator, as we shall explain in detail. Here too Abraham displayed such loving concern for his Maker, as we shall demonstrate. We will explain more about this when we shall discuss the banquet Abraham gave celebrating Isaac's birth.

The commentator Tolaat Yaakov puts it in the following words: "Know that the written Torah is the mystique of תפארת ישראל, i.e. Israel is compared to a king (who walks) in his splendour, beheld by your eyes (Isaiah 33,17). It is called תורת אמת, since Micha 7,20 has said: תתן אמת ליעקב and it is also written תורת אמת היתה בפיהו (Maleachi 2,6), "that a Torah of truth was in his mouth." The oral Torah on the other hand, is considered like the bride mentioned in the Song of Songs. The reason that we refer to the written Torah as תורה ש-בכתב and not תורה שב-על כתב as we would expect, seeing that it is parallel to the תורה שב-על פה is, that the Torah of the "higher" world is a written Torah that is essentially concealed from us mortals, and only a small part of which has been revealed. This תורה עליונה is kept in the Celestial Sanctuary in total isolation. The written Torah revealed to us is only a small part of the writings kept in the higher regions. When G–d tells Moses in Exodus 24,12 that He has written the stone tablets, the Torah and the Mitzvah, להורותם, "to teach them," the meaning is that Torah and Mitzvah (the operative legislative clauses of Torah), are the only ones that have been released to our world. The expression תורה ש-בכתב, the Torah which is part of the "Writing," or" Supreme Book," is therefore singularly appropriate. The concept discussed above is alluded to in Song of Songs in the words על שבאתיו אל בית אמי ואל חדר הורתי where Solomon speaks about the origin of Torah in the hidden recesses of heaven (Song of Songs 3,4). The Kabbalists compare the emanation בינה in which these "writings" are kept, to old wine that has been preserved within the grapes it is made of.