Holiness through the fence of separation

במד' ישלח עזרך מקודש ומציון יסעדך.

In the Midrash: "May He send your help from the Sanctuary, and from Tzion may He support you" (Tehillim 20:3).

The Sefas Emes opens with this pasuk, which speaks of help from the holy Sanctuary and support from Tzion.

ציון גי' יוסף.

"Tzion" has the same gematria as "Yosef."

The numerical value of "Tzion" equals that of "Yosef," linking the verse to Yosef, the archetype of the tzaddik who guards the bris.

רמז לאות ברית קודש כמ"ש וצאצאיו חתם באות ברית קודש.

A hint to the sign of the holy covenant (os bris kodesh), as it is said, "and He sealed His offspring with the sign of the holy covenant."

"Tzion/Yosef" alludes to the bris milah — the holy sign with which Hashem "sealed" His people.

עזרך מקודש היא בחי' התורה והוא קדושת הנשמה.

"Your help from the Sanctuary" is the aspect of the Torah, and it is the holiness of the neshamah.

"Help from the Sanctuary" corresponds to Torah, which sanctifies the soul.

ואות ברית מילה תיקון הגוף.

And the sign of the bris milah is the rectification of the body.

"Support from Tzion" (the bris) corresponds to the tikkun of the physical body.

והיא ציון וחותם שכלי זה ראוי להקדושה וזה החותם בגוף איש ישראל שהוא בן עוה"ב.

And it is a "marker" (tziyun) and a seal that this vessel is fit for holiness, and this is the seal upon the body of a Jew, that he is a "ben Olam Haba" (one belonging to the World to Come).

The bris is a permanent "marker" stamped on the body, certifying that the Jew's very physical self is fit for kedushah and destined for Olam Haba.

ולכן אמרו כ"מ שאתה מוצא גדר ערוה א"מ קדושה.

Therefore they said: wherever you find a "fence" against immorality (geder ervah), there you find kedushah.

Chazal teach that holiness is found precisely where a person erects a barrier guarding against immorality.

ובנ"י ניתן להם המילה שהיא גדר ערוה שיהיו ראוין לקבל הקדושה.

And to Bnei Yisrael was given the milah, which is a "fence" against immorality, so that they would be fit to receive the kedushah.

The bris milah itself serves as the "fence" guarding against immorality, making Bnei Yisrael worthy to receive holiness.

ואמרו הגודר עצמו מן הערוה נקרא קדוש.

And they said: one who fences himself off from immorality is called "kadosh" (holy).

Guarding oneself from ervah earns a person the title "holy."

פי' שיש לו דביקות והתקשרות בקדושה כמו שבתות ויו"ט שנק' מקראי קודש ויש בהם הבדלה והוא גדר ערוה דסט"א ערקת.

The meaning is that he has deveikus and connection to holiness, like Shabbosos and Yamim Tovim, which are called "mikra'ei kodesh" and in which there is "havdalah" (separation) — and this is the "fence against immorality," for the sitra achra flees from it.

Just as Shabbos and Yom Tov are "called holy" because they are set apart by havdalah, a person who separates himself from ervah cleaves to holiness, and the forces of impurity flee from him.

ולכן הם מקראי קודש.

Therefore they are called "mikra'ei kodesh" (holy convocations).

It is this quality of separation that earns Shabbos and Yom Tov their designation as "holy."

כמו כן בנפשות ע"י הגדר ערוה הם קרואי קודש כדכתי' תקראו אותם מקראי קודש.

Likewise among souls, through the "fence" against immorality they are "called holy," as it is written, "you shall proclaim them mikra'ei kodesh" (Vayikra 23:2).

Just as the holy days are "called holy," a Jew who guards himself with this fence becomes one of the "called holy ones."

מקדש ישראל והזמנים:

"Who sanctifies Yisrael and the appointed times."

The bracha's conclusion ties together the two: Hashem sanctifies both Yisrael (through the bris and guarding from ervah) and the holy times (through their havdalah and separation).

Summary: "Help from the Sanctuary" is Torah, which sanctifies the soul, while "support from Tzion" (equal in gematria to Yosef) is the bris milah, which rectifies the body and seals the Jew as fit for holiness and Olam Haba. Because holiness is found wherever there is a "fence" against immorality, the bris — and a person's guarding himself from ervah — makes a Jew "called holy," just as Shabbos and Yom Tov are "mikra'ei kodesh" through their quality of separation.