a) The fact is that the tzaddik always has the ability to make things happen as he wills, as the Sages said, "a tzaddik rules" etc. 'who rules me, the tzaddik' (Moed Katan,16). The main rule he has is to shine into and arouse the hearts of Israel to serve G-d. Therefore, the main advice for us is to attach ourselves to the true tzaddikim and to talk with them about the service of G-d, for from them a person can receive the strength and radiance and arousal to come close to the Holy One such that one returns in true repentance to G-d.
b) This is like it says, "Joseph was the ruler" (Gen.42:6). Joseph was the source of the generality of the souls of Israel. They are the branches from him and receive from him. He is an aspect of the vowel point called 'melaypum' ( a single dot in the middle of a 'vav') for the tzaddik guards the brit as is fitting and the brit is a vehicle for the Sephirah of Yisod (when referring to Yisod, G-d's Name, YHVH, is vowelised with a dot in the V). The word 'melaypum' literally means 'full' (melay) 'mouth' (pum). That alludes to the fact that the mouth of the tzaddik is full of godliness, full of reference to the Holy One. His words are certainly perfect and with fullness. For that reason he can attract bounty for Israel, as it says, " and He will bless you as He promised you." (Deut.1:11). That's to say, according to the words, so is the bounty. It is not enough just to think even though G-d knows our thoughts. We specifically have to pray clearly with our mouths for speech is the vessel of bounty. If one's words are perfect and full then one can receive in them plentiful bounty. Therefore, we have to pray for everything that we lack, whether spiritual or material. Specifically we have to open the mouth in order, through this, to draw bounty.
c) Every single Jew has this aspect of "a tzaddik rules", an aspect of a full mouth, as it says, "All Your People are tzaddikim" (Isaiah, 60:21). This is because every single Jew has a point of special value that is unique to him, like the Sages tell us of Abba Omna (Ta'anit, 21) about whom the Rabbis said that 'your deeds are not .like Abba Omna.' This point which is unique in a person and better than his friends has the power to influence, enlighten and arouse the heart of his fellow so his fellow has to accept this arousal and this aspect from him, like it says, "they receive one from another" (Isaiah, 6:3- See Aramaic translation there). Before the Giving of the Torah, rulership was in the hands of the Holy One, as it says, "I am the Lord your G-d who took you out of Egypt" (Psalms, 81:11). Then, everything was "I". But after the giving of the Torah it says, "Open your mouth and I will fill it." This is an aspect of 'a full mouth', an aspect of "Joseph is the ruler", meaning that G-d gave the rulership over into the hands of Israel, to each individual according to his aspect.
d) The 'melaypum', which is a vav with a dot, alludes to the Sephirot of Chochma and Binah. The dot alludes to Chochma(Wisdom) which is just a point and the beginning of a spring of water. Binah is a stream which flows from the spring; it is like a vav (a straight line, like a stream). This aspect of 'melaypum' exists both generally and specifically. The tzaddik is the dot, for the tzaddikim are called the wise ones of the community; Israel are like the vav, for they are the supporters of the Torah, so they are called the "hooks of the pillars" (Ex.38), "hooks" being called "vavim". In addition, this exists within each Jew. The dot alludes to the mouth, as it says, "My mouth spoke wisdom" (Psalms, 49:4); the vav alludes to what it says, "The meditation of my heart will be understanding" (ibid), for the heart alludes to Binah, as the Zohar says, "Binah is the heart." The heart also represents the Tablets (of the Torah) whose shape is a vav, for their length and breadth was six by six (vav having the numerical value of six) as the Gemorra says (Babba Batra,14). This is what it says, "Write on the tablet of your heart" (Proverbs, 3:13).
e) When the heart is deep in foul loves this is an aspect of fallen and broken love, for the evil urge and the husks stem from the broken vessels, as the Arizal explains in Etz Hachaim (in the chapter on The Breaking of the Vessels). For the broken vessels of Chessed fell into Binah in the World of Beriyah, that's to say, the Binah of the heart. The Light of Chessed remains in the Yisod of Atzilut, which alludes to the tzaddik who is the foundation (yisod) of the world. This means that the evil types of love come from the breaking of the vessels of Chessed. That is why Unkulus translates "disgrace" (Gen.34:14) as "Chessed", for the disgrace was from the evil love created by the breaking of the vessel of Chessed. This is like we see clearly, "Love covers all sins" (Proverbs, 10:12); even if someone sins willingly against his fellow, he doesn't insult him, for his love covers over his sins. But, when the covenant of love between them gets spoilt, that's to say, the vessel of Chessed gets broken, then he will disgrace him for from this break comes disgrace. This disgrace is an aspect of an "uncircumcised heart", like it says, "Insult has broken my heart" (Psalms, 69:21); this is like having 'broken tablets'. The rectification for this is to attach the heart, the vav, to the 'yud', the aspect of tzaddik, for in Yisod of Atzilut, the aspect of "the tzaddik is the foundation of the world", the light of Chessed remains and there dwells holy love. So one has to make the dot shine to the vav, the heart, then all the evil desires become nullified, for all sins are covered by love. Consequently, every individual has to speak a lot to his Maker in order to cause the dot, the aspect of "my mouth will speak wisdom", to shine to the vav, which is an aspect of "the meditation of my heart will be understanding". In this way he can attach his heart to the point that is relevant to his heart at that time and this breaks the disgrace that dwells in his heart and that breaks his heart.
f) Each person also has to speak to his friend about fear of Heaven, in order to receive inspiration in his heart from that good point which his friend has more than him; for that good point is like a tzaddik in relation to him and it shines into and enlightens his heart which is called 'vav'.
g) All these good points are branches of the tzaddik who is an aspect of Moshe who is the general point of all the souls of Israel. Therefore, at first everyone has to receive from this tzaddik, for, above all, the man thing is to attach oneself to the tzaddikim and speak with them about fear of G-d; they will then enlighten and arouse your heart through their all-encompassing holy points. Afterwards you have to also speak to your friend about the fear of Heaven, as mentioned, so as to receive one from another. So too, each person should receive from within himself by speaking between himself and his Maker. By these three aspects (tzaddik, friend and self) one nullifies the disgrace, evil loves and uncircumcised heart. That is what it means," love covers over all sins", for where holy love dwells, all the evil cravings are cancelled. This holy love is called Cohen or priest. Thus, we find that the priesthood was first given to Avraham who is called "my loved one" (Nedarim,32). Love dwells where there is a covenant of peace; for this reason the People of Israel are called "a kingdom of priests". And when the priesthood was given over to Pinchas, he was told, "Behold I give him My covenant of peace" (Numbers, 25:12). For the priesthood is an aspect of love, like Avraham, who resides in the place of the covenant of peace, that's to say 'tzaddik foundation of the world', for the light of Chessed remains in the Yisod of Atzilut.
h) Sometimes one can receive the good point of one's friend by speaking to him about mundane things. Then one can receive the light and spiritual arousal to serve G-d from this point through the outer clothing of these words.