אַחַר דְּרִישַׁת שְׁלוֹמָם, כַּמִּשְׁפָּט לְאוֹהֲבֵי שְׁמוֹ,

After inquiring into their welfare, as befits those who love His name, This opening, or something similar to it, is found at the start of several epistles written by the author of the Tanya.

אֶל הַמִּתְנַדְּבִים בָּעָם

to the people who volunteer to perform the righteousness of God with His holy land, to give each and every year a fixed sum of money for the holy land – may it be rebuilt and established speedily in our days – The Land of Israel is God's land. It is sanctified to Him, and the lives and deeds of those who live there are sanctified to Him as well. This is why charity given to the inhabitants of the Land of Israel is referred to as "the righteousness of the Lord." This epistle does not introduce an idea that was previously unknown. Rather, it reinforces a practice that had already been in place for years among the hasidim. At that time, there was an established system for the collection of funds for the Land of Israel. Every household was assessed in order to determine how much it could afford to donate. Each year, this amount was to be given to the designated rabbinic emissaries, who would collect the funds and bring them to the Land of Israel.

אֲלֵיהֶם תִּטּוֹף מִלָּתִי וְתִזַּל כַּטַּל אִמְרָתִי לְזָרֵז לִזְרִיזִים

may my word drop to them, and my speech distil as the dew, to urge those who are swift In this epistle, the author of the Tanya addresses people who are accustomed to giving charity every year, but who nevertheless require encouragement regarding future contributions and the manner in which they contribute, as explained below. The fact that the author of the Tanya uses the expressions "May my word drop" and "may my speech distil as the dew," which are borrowed from the prophetical Writings and the Torah, demonstrates his conviction that this directive is akin to a passage from the Torah itself. The hasidim are not just fulfilling a temporary, socio-economic need, but one of the divine commandments, each of which provides the ultimate opportunity for connecting and cleaving to God's will. The author of the Tanya addresses those individuals who are capable of, and suited to, this tremendous undertaking. This does not necessarily refer to their financial ability, since the amount that each person was asked to give was determined according to what he could afford. Rather, it refers primarily to their spiritual capacities.

וּלְחַזֵּק יָדַיִם רָפוֹת בְּמַתַּן דָּמִים,

and to strengthen weak hands in the giving of money, The problem is that our "hands are weak." People want to act, yet their actions are feeble. When the critical moment of action arrives, the difficulty is too great and our inner strength breaks down. This does not occur simply because the act is objectively too hard, or because our will is too weak. Mainly, it occurs because the connection between the act and our will is weak. This is comparable to being in a dream. The dreamer is not fully conscious, or he is in a weakened state of consciousness, and therefore he lacks agency, and his desires and abilities do not correspond to his actions. Therefore, the author of the Tanya attempts to "strengthen weak hands." In other words, he endeavors to bolster every level of our awareness, to strengthen the connection between our inner world and outer behavior, with regard to this act. While the word "damim" is a common term for money, it literally means "blood." Indeed, the phrase matan damim, which means "the giving of money," is elsewhere used to describe the sprinkling of blood on the altar during the sacrificial worship. Spiritually, the act of bringing an offering signifies the sacrifice of oneself, of one's animal soul, which is his very life force. On an even deeper level, this act represents the elevation of life force from the world below to bring it close to the lofty Divine.

מְעוֹת אֶרֶץ יִשְׂרָאֵל מִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ, וּלְפָחוֹת מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ,

the money of the Land of Israel, on a weekly basis, or at least on a monthly basis, When a hasid gives money to the communities of the Land of Israel, he gives of his very life force, and on a deeper level, his act facilitates bringing the soul closer to the Divine and raising the Divine Presence from the dust, as will be explained below. The charity collectors established the last day of each week and the first day of each month as the times for giving charity. To this day, there is a beautiful custom of placing coins in the charity box of Rabbi Meir Ba'al HaNes each week, immediately before the Sabbath candles are lit. This regularity resembles that of the additional offerings brought in the Temple, which are alluded to in the phrases used here. The additional offerings of the Sabbath and Rosh Ḥodesh, the first day of the Hebrew month, were so called because they were brought in addition to the regular daily offerings. As mentioned, here the author of the Tanya is likewise discussing the "additional." Furthermore, on those days, the Temple gates were opened, and as the book of Isaiah describes, at those times, "All flesh will come to prostrate themselves" (66:23). The Temple gates are analogous to the gates between this world and the upper worlds, between humanity and the manifest divine light. When the divine light is revealed, the human being is subsumed to it and prostrates himself to it. The hasidic view is that the Torah is eternal: Every part of the Torah applies always, to every individual, both on the large and small scale. The biblical phrases used here indicate that the same closeness to God and "opening of the gates" that took place in the Temple occur when a person gives charity to the Land of Israel on a weekly or monthly basis.

מֵעֶרְכּוֹ הַקָּצוּב לְעֵרֶךְ שָׁנָה, וְכָל כֶּסֶף הַקֳּדָשִׁים אֲשֶׁר עָלָה עַל לֵב אִישׁ לְהִתְנַדֵּב בְּלִי נֶדֶר,

of the specified amount, for the sum of a year, and all the consecrated money that any person undertook to donate, without a vow, As mentioned, the charity collectors would assess how much each person was able to give, and one was required to contribute the amount that had been determined for him. Although it was a yearly total, this epistle encourages and obliges a person to give a portion of it each week, or at the very least each month. This was for the sake of the poor, whose needs could not always wait an entire year. However, there were also other reasons, which will be discussed below. "All the consecrated money" is another image (based on II Kings 12:5) that refers to the Temple service. In the sacrificial worship, there were voluntary gift offerings in addition to the obligatory offerings. Regarding charity, too, people would sometimes undertake to give more than their allocated amount, without necessarily informing the charity collectors of their intention. The words of the author of the Tanya apply to these additional sums as well. Although people used to vow to bring gift offerings in the Temple, here the author of the Tanya states that the resolution to give additional charity is made "without a vow." He explains elsewhere, "Now that our hearts have become weaker, we must say,'without a vow [beli neder ]'" (Likkutei Torah, Num. 82b).

לְפַרְנָסַת אַחֵינוּ יוֹשְׁבֵי אֶרֶץ הַקּוֹדֶשׁ מִדֵּי שָׁנָה בְּשָׁנָה.

for the livelihood of our brothers living in the Holy Land, on a yearly basis. One should resolve to give his additional donations, too, in the manner described above, on a regular basis: weekly or monthly, and without a vow. This is referring to the money that he has undertaken to donate in addition to the amount that he is obligated to give.

כִּי הִנֵּה, מִלְּבַד הַיָּדוּעַ לַכֹּל גּוֹדֶל מַעֲלַת הַזְּרִיזוּת בְּכָל הַמִּצְוֹת הַנֶּאֱמַר וְנִשְׁנָה בְּדִבְרֵי רַבּוֹתֵינוּ ז״ל, ״לְעוֹלָם יַקְדִּים אָדָם לִדְבַר מִצְוָה כו׳״,

For behold, apart from what everyone knows about the virtue of alacrity with regard to all the mitzvot, as stated and repeated by our Rabbis: "A person should always be first to perform a matter of a mitzva…," This epistle places special emphasis on the number of donations given. At first glance, the number and frequency of a person's donations appear inconsequential, since the most important element of this mitzva is that the money is received by those who need it. Nonetheless, the author of the Tanya explains here why these factors are indeed significant. To understand this concept, one must first recognize an important rule of divine service: that the mitzvot, and all aspects of divine service, must be done with alacrity. This does not mean that they should be performed quickly, but rather that they should be done as soon as possible. A person must never delay doing them or choose to do other things first. There are numerous quotes from the Sages that reflect the greatness of the virtue of alacrity.

וּזְרִיזוּתֵיהּ דְּאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם הִיא הָעוֹמֶדֶת לָעַד לָנוּ וּלְבָנֵינוּ עַד עוֹלָם.

and the alacrity of our forefather Abraham, of blessed memory, stands forever, for us and our descendants everlasting. The Sages learn from the verse "Abraham awoke early in the morning" (Gen. 22:3) that despite the hardship involved in fulfilling the commandment of "Take now your son, your only one" (22:2), Abraham did so as early as he could. Moreover, he did not delegate any part of the task to others, but "saddled his donkey" (22:3) by himself. Even more than his ability to pass this difficult personal test, the emphasis here is on the alacrity with which Abraham did as he was commanded, as will be explained below. The binding of Isaac, the tenth and most difficult trial faced by Abraham, is considered his greatest source of merit, as well as that of all his descendants. In times of trouble, when we cry out for God's salvation, even when it is not truly deserved, we mention the binding of Isaac. Abraham's act at the binding of Isaac was beyond reckoning. He gave up everything he knew and understood, including his own self and all that was rightfully his, in order to maintain his covenant and connection with God. We ask that God act in the same way toward us: We pray that He will go beyond the letter of the law and beyond the calculation of what we deserve, so that our relationship and covenant with Him will be preserved.

כִּי הָעֲקֵדָה עַצְמָהּ אֵינָהּ נֶחְשְׁבָה כָּל כָּךְ לְנִסָּיוֹן גָּדוֹל לְעֵרֶךְ מַעֲלַת אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם,

For the binding of Isaac itself is not considered such a great test in relation to the level of our forefather Abraham, of blessed memory, What is so remarkable about the binding of Isaac? All tests are measured relative to the person being tested. A test may be tremendously challenging and nearly impossible for one person, while for someone else it may be minor or not a test at all. A test is only a test if it pushes the individual to the limit of his capabilities, and this limit differs from person to person. Abraham was "the greatest man among the giants," and therefore, that which is a difficult test for anyone else is not a test with respect to Abraham, since there is no question that Abraham will do what the test asks of him. Bringing one's only son as an offering is unimaginably difficult, even impossible, from our perspective. However, from Abraham's perspective, it is not such a great test, since it is not beyond the scope of his capabilities.

בְּשֶׁגַּם כִּי ה׳ דִּיבֵּר בּוֹ, ״קַח נָא אֶת בִּנְךָ כו׳״ (בראשית כב,ב).

especially as God spoke directly to him: "Take now your son…" (Gen. 22:2). Part of the difficulty of any test is the uncertainty that it entails. A person is placed in a situation in which he must decide whether to do one act or another, but sometimes it is not clear which one is preferable. This is especially true regarding matters of self-sacrifice and the sanctification of God's name. In such cases, the decision is exceedingly difficult. The correct choice is derived from an extremely deep force within that cannot be articulated or explained, and is therefore regarded as the greatest test of all. However, God explicitly told Abraham, who was a prophet, "Take now your son." Consequently, Abraham had absolute clarity regarding this matter. He knew that it was God's will and that it was what he was supposed to do.

וַהֲרֵי כַּמָּה וְכַמָּה קְדוֹשִׁים שֶׁמָּסְרוּ נַפְשָׁם עַל קְדוּשַּׁת ה׳, גַּם כִּי לֹא דִּיבֵּר ה' בָּם.

And there are a considerable number of holy individuals who gave up their lives in sanctification of God, even though God did not speak to them. Furthermore, throughout Jewish history, there have been Jews who have given their lives to sanctify God's name. These individuals were not only sages and prophets, but even simple Jews. It could be argued that historically it was the simple Jews who sacrificed their lives for God the most. Some of them were completely disconnected from holiness throughout the course of their lives, so their acts of self-sacrifice were therefore utterly astonishing. All of these Jews acted without the absolute certainty that God was commanding them to do so. They received no indication of what He wanted from them in that moment. Instead, they acted by virtue of the simple understanding that the alternative was unthinkable. Ostensibly, an act of self-sacrifice like this is comparable to Abraham's sacrifice of his son. In fact, considering who performed these acts, it may be even greater. Nonetheless, Abraham's sacrifice is regarded as the pinnacle: It is the Jewish people's greatest source of merit, sustaining every generation. We must endeavor to understand why this is so.

רַק שֶׁאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם עָשָׂה זֹאת בִּזְרִיזוּת נִפְלָאָה,

However, it is that our forefather Abraham, of blessed memory, did it with wonderous alacrity, The greatness of the binding of Isaac lies in the alacrity with which it was performed. The degree of alacrity may not seem particularly remarkable, especially in contrast to the self-sacrifice that was involved. Nevertheless, alacrity reflects a person's spiritual state, which is the source of his actions. It reveals the inner intent, the "soul" of the action, as well as that of the person performing it. The alacrity with which Abraham carried out the binding of Isaac indicates the essence and sincerity of his self-sacrifice. His was an even greater act of self-sacrifice than martyrdom. Every act is the outcome of a spiritual process. Abraham's alacrity reveals his spiritual state, the place from which he acted, and accordingly, it reflects the true value of his act.

לְהַרְאוֹת שִׂמְחָתוֹ וְחֶפְצוֹ לְמַלּאוֹת רְצוֹן קוֹנוֹ וְלַעֲשׂוֹת נַחַת רוּחַ לְיוֹצְרוֹ.

displaying his joy and desire to fulfill the wishes of his Maker and to provide satisfaction to his Creator. Alacrity in the external realm of action reflects the individual's inner reality. In performing God's will with alacrity, Abraham acted as though he were doing something he truly wanted to do, something he enjoyed. He acted immediately, doing everything that he could at the earliest possible moment, even though it goes against basic human nature to want to sacrifice one's child. Nonetheless, Abraham acted not for his own gratification, but God's. Abraham was completely subsumed to the Divine, and as a result, he had no identity of his own, no personal desires or sources of pleasure. He felt only God's desires, and the satisfaction that God would receive as a result of this act. He felt this so completely that it drove him to act quickly, avoiding even a moment's delay. Consequently, the alacrity with which Abraham performed the binding of Isaac constitutes our greatest merit, which protects us in every generation. This does not mean that Abraham's alacrity is weighed against his self-sacrifice. Rather, these two elements are bound together. An act that serves as a merit for other people and future generations is an act whose value is not related to the particular individual or situation, but is eternal. When a person gives his life to sanctify God's name in a particular time and place, it is a tremendous act, and he is certainly remembered as a martyr. However, this deed does not necessarily have implications for other people. On the other hand, Abraham's alacrity shows that his act was not just an expression of personal self-sacrifice. Abraham transcended himself entirely and did the greatest thing a human being can possibly do. His act was a pure reflection of God's will, unconnected to his personal devastation, struggle, and ability to transcend. The value of such an act is eternal, and accordingly, it safeguards us and all our future descendants.

וּמִמֶּנּוּ לָמְדוּ רַבּוֹתֵינוּ ז״ל לְקִיּוּם כָּל הַמִּצְוֹת בִּכְלָל, וּבִפְרָט מַעֲשֵׂה הַצְּדָקָה הָעוֹלָה עַל כּוּלָּנָה,

The Sages learned from him with regard to the fulfillment of all the mitzvot in general, especially the mitzva of charity, which is greater than all of them, From Abraham's alacrity, the Sages learned that all mitzvot should be performed in this manner: with joy and at the earliest possible moment. This is how a person fulfills his own desires, and one's own desires should be completely subsumed to God's desires. The mitzva of charity surpasses the other mitzvot in several different ways. In Likkutei Amarim (chap. 37), it is explained that more than any other mitzva, charity acts on this world and elevates the sparks of holiness within it. Elsewhere, charity is described as quintessential "awakening from below." This is the expression of the lower world that has meaning in the higher world, and it evokes the "awakening from above," whereby supernal forces flow into the lower realm.

הַמְגִינָּה וּמַצְלָה בְּפֵירוֹתֶיהָ בָּעוֹלָם הַזֶּה מִכָּל מִינֵי פּוּרְעָנִיּוֹת הַמִּתְרַגְּשׁוֹת, כְּדִכְתִיב: ״וּצְדָקָה תַּצִּיל מִמָּוֶת״ (משלי י,ב; יא,ד),

whose fruit protect and save the doer in this world from all types of calamities that might erupt, as it is written: "charity will rescue from death" (Prov. 10:2; 11:4), and all the more so from other types of suffering that are less severe than death. It is explained in the Talmud (Sota 21a) that every mitzva "protects and saves" the person who performs it from all types of calamities, both physical and spiritual. This is certainly true with regard to the giving of charity, which is equivalent to all the other mitzvot. The main reward for the performance of a mitzva, which is referred to as the "principal," is not received in this world. Indeed, it is stated in a number of sources that the value of a mitzva is so great that the world cannot contain its reward. However, as the Mishna states, "A person enjoys their fruits in this world while the principal remains for him in the World to Come" (Pe'a 1:1). In addition to a "principal," which is reserved for the World to Come, certain mitzvot also have "fruit," which are enjoyed in this world. The giving of charity is one such mitzva. Charity and its fruits do not protect a person only from the calamity of death. They ensure that everything that happens to him in this world happens in a pleasant way, with no suffering.

כָּל שֶׁכֵּן שֶׁטּוֹב לָנוּ גַּם בָּעוֹלָם הַזֶּה,

All the more so it is good for us, in this world as well, to give it priority as much as possible, since man is judged every day. We do not always recognize the urgency of matters relating to the spiritual realm and the World to Come. Our lives are steeped in physicality, and accordingly, we are fully aware of the exigencies and realities of life in the physical world. Furthermore, this is not just a subjective feeling: Physical actions cannot be postponed or circumvented. Every act occurs at one specific point in time and space, and every moment of inaction signifies a potential act that will never be performed. On the other hand, in the spiritual realm, there is always a space in which one is able to pause and make adjustments. Therefore, the author of the Tanya states that one should perform the mitzva of charity, which protects us in the physical world, at the earliest possible moment. According to Rosh HaShana 16a, a person is not judged only at the end of the world or at the end of his life, once he has left the physical world. Likewise, he is not judged only at the end of each year. Rather, he is judged every day. The heavenly judgment determines the spiritual and religious implications of one's thoughts and actions. The spiritual ramifications of one's actions do not remain in the higher world, but permeate the temporal realm and impact the events of his daily life, influencing what happens and how it happens.

אַךְ גַּם זֹאת מָצָאנוּ רָאִינוּ בַּעֲבוֹדַת הַצְּדָקָה.

Moreover, we have found and observed, with regard to the work of charity the following: Until now, the author of the Tanya has discussed the importance of alacrity in the performance of all mitzvot, especially the giving of charity. Now, he explains an additional implication of alacrity in the mitzva of charity, and the deeper connotations behind it. The author of the Tanya refers to the "work" of charity, because the emphasis here is on the efforts of the giver rather than the outcome, the distribution of funds to the needy. A person must exert himself spiritually to give of himself when he has almost nothing to give.

מַעֲלָה פְּרָטִיּוּת

That charity is an especially great and wonderous virtue, to which nothing compares, This description indicates that the author of the Tanya is not referring to a virtue that is embodied in all mitzvot. Rather, this virtue pertains specifically to the spiritual efforts of one who gives charity.

לִהְיוֹת מַעֲשֵׂה הַצְּדָקָה נַעֲשֵׂית בִּפְעָמִים רַבּוֹת, וְכָל הַמַּרְבֶּה הֲרֵי זֶה מְשׁוּבָּח, וְלֹא בְּפַעַם אַחַת וּבְבַת אַחַת, גַּם כִּי הַסַּךְ הַכּוֹלֵל אֶחָד הוּא,

for the act of charity is performed many times over, and whoever does more is praiseworthy, not by doing it on one occasion or all at once, even though the total sum amounts to the same. The additional virtue of the mitzva of charity lies in the act of giving itself, and accordingly, this act should be performed as frequently as possible. This is not simply an aspect of the attribute of "alacrity" discussed above. Its rationale is not that the poor are in need of immediate relief, and therefore one should give without delay even if he is unable to give the full amount. Here, the author of the Tanya is discussing funds for the Land of Israel, which were delivered annually. Accordingly, the "alacrity" described here is different, and moreover, it is infinitely greater and more wonderful. It pertains to the giver himself: the manner in which he gives and how this impacts his life and soul.

כְּמוֹ שֶׁכָּתַב הָרַמְבַּ״ם ז״ל בְּפֵירוּשׁ הַמִּשְׁנָה (אבות פרק ג משנה טו) שֶׁשָּׁנוּ חֲכָמִים ז"ל: ״וְהַכֹּל לְפִי רוֹב הַמַּעֲשֶׂה״.

As the Rambam, of blessed memory, wrote in the commentary on the Mishna (Avot 3:15), that the Sages taught: "Everything is in accordance with the abundance of actions." Rambam interprets "the abundance of actions" to mean the number of times an action is repeated. He states, by way of example, that there is no comparison between a person who donates a thousand dinars to charity in one payment and a person who gives the same amount one coin at a time. This is because each time one hands out a coin, he is performing an additional act of generosity.

וְהִנֵּה מִלְּבַד כִּי הָרַמְבַּ״ם ז״ל בֵּיאֵר הֵיטֵב טַעֲמוֹ וְנִימּוּקוֹ כְּדֵי לְזַכֵּךְ הַנֶּפֶשׁ עַל יְדֵי רִבּוּי הַמַּעֲשֶׂה,

Now, apart from the fact that the Rambam, of blessed memory, explained his reasoning and rationale comprehensively – in order to purify the soul by means of the abundance of actions, It is a principle of life that what a person does and how he behaves affects his soul. A person cannot separate himself from his actions, for better or for worse. A person's bad deeds damage his soul, even if they were unintentional. The inverse is also true: even if they are initially done mechanically and without the proper intent, one's good deeds refine his soul. The soul is enclothed in the body, and it is therefore compelled to take part in whatever actions the body performs. When an act is repeated many times, the soul becomes accustomed to it, and eventually, the act becomes part of the soul. The person feels and thinks differently, and in the case of giving charity, becomes essentially kind and giving. The action is a vessel for the soul's light, and likewise, the soul takes shape according to the vessel. Rambam interprets this matter in accordance with the revealed Torah. Today, his explanation may be seen as a psychological one: The value of the action is not measured by the external reality but rather in the soul of the doer. More precisely, the experience of the soul ultimately brings about change in the soul itself. Below, the author of the Tanya provides an additional, "incomparably wondrous" explanation from the concealed Torah.

הִנֵּה מִקְרָא מָלֵא דִּיבֵּר הַכָּתוּב ‘פְּעוּלַּת צְדָקָה לְחַיִּים׳, דְּהַיְינוּ שֶׁפְּעוּלָּתָהּ וּסְגוּלָּתָהּ לְהַמְשִׁיךְ חַיִּים עֶלְיוֹנִים,

Scripture categorically states "the act of charity is life," that is, its impact and power is to draw down supernal life, Simply put, charity bestows life. Everything that can be considered charity, such as money, food, love, wisdom, and even a smile, affects the perpetuation of life. Furthermore, just as a human being's act of charity in the lower world creates a flow of life toward one who is in need, divine charity entails the unlimited flow of life from the highest realm.

מֵחַיֵּי הַחַיִּים, אֵין סוֹף בָּרוּךְ הוּא לְאֶרֶץ הַחַיִּים, הִיא שְׁכִינַת עוּזֵּינוּ,

from the source of life, Ein Sof , blessed be He, to the land of life, which is the Divine Presence, our strength, The term "source of life," which literally translates as the "life of life," is a title for God. The author of the Tanya discloses that the vitality that is unleashed from an act of charity stems from the aspect of God that is the infinite source of all life. In contrast to life in the lower realm, supernal life is boundless, indefinable, and entirely beyond the grasp of our rational mind. It is the flow of the divine life force itself, which does not possess any particular form. In our world, and in a certain sense, in all of the worlds, life itself is "enclothed" either in a physical form or a spiritual form that relates to the physical realm of which it is a part. All the different ways in which we see life, feel life, and think life are in fact only fragments of life that have been delineated and "enclothed" in specific forms, such as food, the body, love, light, and so forth. They are necessary to our wellbeing, so we carve them out from within boundless supernal life. Supernal life itself, however, is infinite and undefinable, flowing from God's Ein Sof. The "land of life" is the vessel that receives supernal life. Just as the succession of life culminates in the lowest rung; physical earth, the upper earth, which is called the Divine Presence, or Malkhut, is the ultimate receiver of the flow of supernal life. The Divine Presence, therefore, parallels the element of earth, of "receiving," within the Divine. It receives supernal life, the infinite divine flow itself, before it is broken down into different "physical" forms in each world. The "land of life" is the Divine Presence [Shekhina ] because it receives life, and accordingly, it is where the infinite Divine dwells [shokhen ]. The implications of this are far-reaching. When we speak about individual creations, such as ourselves, different parts of ourselves, or other creations that relate to us in some way, we are speaking only of particular aspects of life, but not of the essence of life, nor of the infinite Divine. Essential life flows from Ein Sof, or the "source of life," and we can refer to it only in terms of the Divine Presence. God and the Divine Presence are bound to one another: Only the Divine Presence receives God's flow. In other words, God manifests His essence and infinitude only in the Divine Presence. Accordingly, the Divine Presence is akin to essential life, and to Ein Sof, who emanates life. It is not a specific, defined entity, but rather the nullification of all definitions and boundaries between objects. Since it receives the unconstrained essence of life, it may be said that it embodies the essence of "receiving." This does not pertain to the receiving of any particular object, but rather to the act of receiving itself.

שֶׁעָלֶיהָ נֶאֱמַר: ״וְאַתָּה מְחַיֶּה אֶת כּוּלָּם״ (נחמיה ט,ו).

regarding which it is stated: "You give life to them all" (Neh. 9:6). As explained regarding this verse in Sha'ar HaYiḥud VeHa'emuna (chap. 2), the word "You," atta, spelled alef -tav -heh, can be said to encompass all the letters of the alphabet, from alef to tav, as well as the five organs of articulation, embodied by the letter heh whose numerical equivalent is five. Consequently, this word signifies the letters of divine speech, which "speak" all of reality into existence. Creation is made up entirely of divine utterances: God forms and gives life to everything through speech. According to this view, the Divine Presence is the speech itself.

וְהִיא סוּכַּת דָּוִד הַנּוֹפֶלֶת עַד עָפָר,

This is the booth of David, which has fallen to the dust, In the present day, while we are in exile, the Divine Presence is referred to as "the booth of David, which has fallen" (see Amos 9:11). The "booth of David" is a reference to David's kingdom (Targum ad loc., and see the other commentaries on this verse). Its "fall" represents the exile, and its reestablishment the redemption. The kingdom of David, both past and future, exemplifies what God's kingship over our world is supposed to look like: The Jewish people living in their land, fulfilling all of God's commandments, and establishing His kingdom in the world. When this does not describe the current situation, it is said that the booth of David is fallen. Dust epitomizes the "inanimate object," the lowest class of earthly matter. In ascending order, the higher classes of matter are vegetable, animal, and human being. Today, we are living in the time of "the footsteps of the Messiah," and as we approach the end of the exile, the Divine Presence falls to the "dust": It is concealed within the obscure, lowly, physical reality. Consequently, that is also where the rectification and elevation of the Divine Presence begins: with the work of refining the "dust," and elevating the divine sparks scattered in the physical world.

וּכְמַאֲמַר רַבּוֹתֵינוּ ז״ל: גָּלוּ לֶאֱדוֹם שְׁכִינָה עִמָּהֶם כו׳.

in accordance with our Rabbis' statement: When they were exiled to Edom, the Divine Presence was with them… As explained in Likkutei Amarim (chap. 17), this interpretation unlocks the mystery of the exile of the Divine Presence. The Divine Presence is not an independent entity that can elect to be with us at certain times and to be apart from us at other times. Rather, it is the divine life force within us, which sustains us continuously. However, the manner in which it sustains us is determined by our actions. When we do God's will, think divine thoughts, and so on, the Divine Presence is revealed. On the other hand, when we follow the ways of Edom and identify with our fallen state, it is concealed and exiled, and furthermore, it sustains the "Edomite" deeds that we perform. Just as the Divine Presence is exiled because of us, is it also redeemed through us.

כִּי בְּאִתְעֲרוּתָא דִּלְתַתָּא לְהַחֲיוֹת רוּחַ שְׁפָלִים דְּלֵית לֵיהּ מִגַּרְמֵיהּ כְּלוּם, אִתְעַרוּתָא דִּלְעֵילָּא,

For by an awakening from below, to revive the spirit of the humble, who have nothing of their own, there is an awakening from above, When a person in the lower realm gives his own money and material resources to those who have even less than he has, this generates an awakening from above, from the supernal "source of life," which correlates to Zeir Anpin of the world of Atzilut. This awakening revitalizes the Divine Presence, which is Malkhut, the sefira that "has nothing of its own." Therefore, a human being's act of charity in the lower world, which gives life to the needy, is what awakens the source of life in the upper realm and causes it to give life to the worlds.

וּבִפְרָט בְּהִתְנַדֵּב עָם, לְהַחֲיוֹת יוֹשְׁבֵי אֶרֶץ הַחַיִּים מַמָּשׁ, וְדַי לַמֵּבִין.

especially when the people volunteer to revive those living in the actual land of life, and this is sufficient explanation for one who understands. When hasidim come together as a community, they reveal the Divine Presence to a much greater extent than any act performed by one individual. As mentioned, the "land of life" is the Divine Presence, Malkhut, and the higher element of earth. However, it is also the title given to the lower, physical Land of Israel. As explained in several places, the lower Land of Israel is parallel to the heavenly Land of Israel. When charity and life are given to those who live in the physical Land of Israel, the result is the most direct and ultimate awakening from below. This comprises a flow of life force straight to the essential "land of life," in its most transcendent form: divine Malkhut, also known as the Divine Presence, which receives the essence of the divine life force.

וְכָל מַשְׂכִּיל עַל דָּבָר גָּדוֹל וְנִפְלָא כָּזֶה יִמְצָא טוּב טַעַם וָדַעַת, כַּמָּה גְּדוֹלִים דִּבְרֵי חֲכָמִים ז״ל שֶׁאָמְרוּ ״הַכֹּל לְפִי רוֹב הַמַּעֲשֶׂה״, דְּהַיְינוּ מַעֲשֵׂה

Whoever comprehends such a great and wonderful idea as this will discover pleasing rationale and awareness, how great are the

הַצְּדָקָה, הַנַּעֲשֶׂה בִּפְעָמִים רַבּוֹת, לְהַמְשִׁיךְ חַיִּים עֶלְיוֹנִים, לְיַחֵד יִחוּד עֶלְיוֹן פְּעָמִים רַבּוֹת.

words of the Sages, when they said "everything is in accordance with the abundance of actions," that is, the action of charity, which is performed many times over, serving to draw down supernal life, to unite the supernal unification many times over. This epistle expounds on the greatness of the mitzva of charity beyond the magnitude of the physical act performed by the individual. This mitzva has repercussions in every world, and its effects are beyond all measure and comprehension. The act of giving charity is the principal act of divine worship. The Sages emphasize the importance of an "abundance" of actions because each time this act is performed, it draws down supernal life. Every time a person performs the act of a mitzva, a union is created: He unites opposite "ends" to form one entity. On the most basic level, when a person does any act with intention, he brings together each of the different elements involved in the act's accomplishment: thought, action, and the soul. But more than that, when one performs a mitzva, the union that is created is "supernal." It ascends to the highest heights and is all-encompassing: It joins the upper realm to the lower realm, the Giver to the receiver, and oneness to plurality. This is the union between God and the Divine Presence. The supernal union formed through the act of giving charity is both broader and deeper than the supernal unions that result from the other mitzvot. This is because, as explained, charity influences the world of action more broadly and deeply than any of the other mitzvot. Additionally, the magnitude of this supernal union is a consequence of the "abundance of actions" that the mitzva of charity involves. While the other practical mitzvot, such as lulav and tzitzit, can be performed only at a specific time or with a certain object, this mitzva has no such external constraints. Charity may be given anytime and anywhere, and moreover, it may consist of anything. Accordingly, there is no limit to the number of times this mitzva can be performed. When one gives to a pure "receiver," who does not give him anything in return, he thereby forms a union between "giver" and "receiver" that impacts all worlds. The significance of this union goes far beyond the physical outcome of the act, how much money the person gave, and so on. Consequently, although in practical terms there is no difference between donating a sum of money once and donating the same amount by contributing smaller sums on many separate occasions, in spiritual terms the difference is enormous. Every time a person gives charity, his soul experiences "giving" once again, and recreates the union between supernal life and the Divine Presence, which is in the lower realm. Each time this happens, the unification that is formed expands the all-encompassing universal union even further.

וְהַיְינוּ נַמִי כְּעֵין מַה שֶּׁכָּתַב הָרַמְבַּ״ם לְזַכֵּךְ הַנֶּפֶשׁ,

This is also similar to what the Rambam wrote, that it is to purify the soul, Now, at the conclusion of the epistle, the author of the Tanya returns to the words of the Rambam, which he previously explained in accordance with their literal meaning. Here, he expounds on them in accordance with the Torah's deeper levels of interpretation.

כַּנּוֹדָע מִזּוֹהַר הַקָּדוֹשׁ דִּשְׁכִינָה נִקְרֵאת ‘נֶפֶשׁ׳ כִּי הִיא חַיֵּינוּ וְנַפְשֵׁנוּ,

as is known from the holy Zohar , that the Divine Presence is called nefesh (soul), because it is our life and soul, In Kabbala, the five levels of the soul (nefesh, ruaḥ, neshama, ḥaya, and yeḥida ) correspond to the various worlds and heavenly sefirot. Nefesh signifies the world of Asiya and the sefira of Malkhut, which is the level of the Divine Presence. The author of the Tanya explains the reason for this. As mentioned, the Divine Presence is the divine life force within all things. Nonetheless, the idea that every individual is able to clearly understand and relate to is that the Divine Presence is the divine life force within himself, and more broadly, the entirety of the life force within himself. In order for a person to comprehend the existence of the Divine Presence as an independent entity, he must first nullify, to some extent, his perception of himself as an independent being. Subsequently, he will be able to connect his sense of the reality of his own soul to the Divine Presence, at least to some degree. Very little is required in order to achieve this: When a person opens himself up to the idea that his life and soul are not completely disconnected from other people's lives and souls, he is able to comprehend the idea that the Divine Presence, which is "the life within all things" and "the soul of the world," is also his own life and soul. As mentioned, Rambam states that an "abundance of actions" is praiseworthy because it refines the soul. Above, the author of the Tanya interpreted this in relation to the individual's soul: The repeated actions cause the person to see reality in a different way. Here, however, the author of the Tanya gives a deeper interpretation of Rambam's words: The "abundance of actions" refines the Divine Presence as well. In other words, it causes changes in the reality itself.

וּכְתִיב: ״כִּי שָׁחָה לֶעָפָר נַפְשֵׁנוּ״ (תהלים מד,כו).

and it is written: "Our soul is stooped over into the dust" (Ps. 44:26). When the nefesh, the Divine Presence, is in exile, it is unclean and coated with "dust." This refers to the physical world, which conceals the Divine. A person's repeated acts of giving with gratuitous kindness, and without recompense, resemble divine giving. These human acts merge with divine giving and draw it into the world, where it refines the individual's soul as well as the Divine Presence, which is also called nefesh.

וְלָכֵן אָמְרוּ רַבּוֹתֵינוּ ז״ל: ״גְּדוֹלָה צְדָקָה שֶׁמְּקָרֶבֶת אֶת הַגְּאוּלָּה״

And therefore, our Rabbis said: Great is charity, as it advances the

(בבא בתרא י,א), לַהֲקִימָהּ מֵעָפָר מְעַט מְעַט,

redemption (Bava Batra 10a), raising it little-by-little from the dust, As explained in this epistle, acts of charity have a cumulative effect. The fact that we are instructed to perform them frequently indicates that these acts are not treated separately. Rather, they combine to produce an outcome that is greater than the sum of its parts. When an act of charity is performed in the "dust," which is the lowest world, where the spiritual and holy cannot be seen or felt, light and holiness accumulate and continue to gain strength while remaining concealed. Charity is referred to as "great" because this constitutes its entire purpose. It is "planted" in the "dirt," where it appears to vanish altogether, yet it concentrates there for one single purpose: to raise the Divine Presence from the dust. This process is intrinsically gradual and concealed. Its concealment is not intentional but simply a consequence of its slow pace. Everyone notices when something changes dramatically, but we do not always perceive small, gradual shifts. The great transformation develops slowly and steadily over time until one day it is revealed to us that we are in a completely different world. This is the redemption.

״עַד כִּי יָבֹא שִׁילֹה״ (בראשית מט,י).

"until Shilo arrives" (Gen. 49:10). This refers to the Messiah at the time of the complete redemption, when the Divine Presence will arise, whole and perfect, from the dust.