It is brought in the Talmud:

HaNeelavim (Those who suffer insult) but do not insult, who hear their disgrace but respond not, [who act out of love and are joyous even in suffering,] of them Scripture states (Judges 5:31): “But those who love Him are as the sun rising in its might.” (Gittin 36b)

Behold, it is known that there are three kelipot: a “stormy wind,” a “great cloud” and a “flashing fire.” [A fourth force of evil,] the kelipah of nogah (“brightness”), is positioned between these three kelipot and the realm of holiness. At times it is included in holiness. At other times it is included in the realm of the kelipah, where it is like an oppressed soul. This is sufficient for the perceptive.

This is paralleled in nature. The three years of orlah parallel the three kelipot mentioned above. The fourth [year] parallels nogah, which also corresponds to ChaShMaL (glow),since at times [nogah] is included in the MaL lights. This is the deeper meaning of MiLah (circumcision). For there are three layers of skin, which are the three kelipot, and also a thin fourth layer, which corresponds to nogah .

Whatever disgrace a person suffers stems from the aforementioned three kelipot. This is the reason Dinah's brothers said to the inhabitants of Shekhem, “We cannot… give our sister to a man who has an orlah (foreskin), as this is a disgrace to us” (Genesis 34:14) .

Yehoshua, too, after he again circumcised the Israelites, said, “Today I have removed the disgrace of Egypt from upon you” (Joshua 5:9). This is because disgrace comes mainly from the aspect of orlah, which corresponds to the aforementioned three kelipot .

Therefore, when YoSeF was born, his mother said, “The Lord has aSaF (gathered away) my disgrace” (Genesis 30:23). Yosef is the sanctification of the brit, the aspect of circumcision, as is known. When this aspect was revealed, the disgrace—i.e., the aforementioned three kelipot—was gathered away.

And this is the deeper intention for bathing in hot water on the eve of the holy Shabbat. For it is then that the kelipah of nogah is included in the realm of holiness, and so also the three kelipot seek to ascend and grab hold of the holiness. Thus the aspect of “the flame of God” (Song of Songs 8:6) descends and scalds them, to prevent them from grabbing hold of the holiness. This is the aspect of hot water. It is also the deeper intention for trimming the nails on the eve of Shabbat, as is known.

2. {Those who suffer insult but do not insult, who hear their disgrace but respond not, [who act out of love and are joyous even in suffering,] of them Scripture states: “But those who love Him are as the sun rising in its might.”} Thus this is the explanation of the Talmud's teaching:

Those who suffer insult but do not insult—One is then the aspect of chash, which is silence.

**who hear their disgrace but do not respond—**as above.

**Who act out of love—**Sometimes a person remains silent in order to make his opponent suffer. He is then this aspect [of chash] incorporated in the realm of the kelipah. But when he [acts out of] love, he is the aspect of chash incorporated in the realm of holiness.

**Of them Scripture states: “But those who love Him are as the sun rising in its might”—**this being the aspect of “the flame of God.”

{The explanation is: By hearing their disgrace and not responding they repel the aforementioned three kelipot, which are the aspect of orlah /disgrace, and—through the silence that corresponds to chash—become included in the aspect of chashmal. This is because one dispels the disgrace by not wanting to quarrel with and disgrace another person; this being the aspect of MaL, the aspect of MiLah, which nullifies the orlah /disgrace/the three impure kelipot .

Thus this is ChaShMaL: ChaSh MaL—i.e., the silence, which is milah, is the aspect of nullifying disgrace, which is the foreskin, as explained above.

And this is the meaning of “they act out of love.” For this silence, which is the aspect of the chashmal, corresponds to the aforementioned nogah. It contains two facets: at times it is included in holiness, and at other times it is included in the realm of the kelipah, within the aforementioned three kelipot, which correspond to disgrace.

In other words, sometimes he remains silent in order to cause the other person greater suffering. Thus, with this silence he disgraces his friend all the more. The silence, which is nogah, is then included in the realm of the kelipah, which is the aspect of disgrace. But when he acts out of love—when he remains silent out of love, for he does not want to embarrass and disgrace the other person—then nogah becomes included in holiness.

The verse therefore states concerning such individuals: “But those who love Him are as the sun rising in its might.” This is the aforementioned aspect of “the flame of God,” through which nogah is included in holiness, in the aspect of chashmal, as explained above.}