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Therefore, through the practice of charity and deeds of kindness, whose fruits man enjoys partially in this world,13
וְאֵי לָזֹאת, בְּמַעֲשֵׂה הַצְּדָקָה וּגְמִילוּת חֲסָדִים, שֶׁ"אָדָם אוֹכֵל מִפֵּירוֹתֵיהֶן בָּעוֹלָם הַזֶּה",
Since some minute quantity of the reward for the fulfillment of these commandments is enjoyed within this world, it follows that a microscopic ray of the infinite light of sovev kol almin does descend into this world. This is possible, because:
there appear, metaphorically speaking, gaps in the supernal garment that envelop the “Body,” [which is] the vessels of the ten sefirot.
יֵשׁ נְקָבִים, עַל דֶּרֶךְ מָשָׁל, בַּלְּבוּשׁ הָעֶלְיוֹן הַמַּקִּיף עַל "גּוּפָא", הֵם הַכֵּלִים דְּי' סְפִירוֹת,
Through these [gaps], light and abundance are irradiated and diffused,
לְהָאִיר מֵהֶם וּלְהַשְׁפִּיעַ אוֹר וְשֶׁפַע
so that from [the sefirah of] “chesed, [which is] the right arm,” [there results] longevity in this physical world;
מֵ"חֶסֶד דְּרוֹעָא יְמִינָא" אוֹרֶךְ יָמִים בָּעוֹלָם הַזֶּה הַגַּשְׁמִי,
and from “the left arm,” which is the sefirah of gevurah, [there result] wealth and honor,
וְעוֹשֶׁר וְכָבוֹד מִ"דְּרוֹעָא שְׂמָאלָא",
and likewise with beauty, that emanates from the sefirah of tiferet,
וְכֵן בְּתִפְאֶרֶת,
and majesty (hod), splendor (hadar), and gladness (chedvah), etc., from the respective sefirot of hod, yesod, etc.14
וְהוֹד וְהָדָר וְחֶדְוָה וְכוּ';
However, in order to prevent the forces of evil from drawing, on high, from the light and abundance which evolves and descends netherward, as far down as this physical world,
אַךְ כְּדֵי שֶׁלֹּא יִנְקוּ הַחִיצוֹנִים לְמַעְלָה מֵאוֹר וְשֶׁפַע הַמִּשְׁתַּלְשֵׁל וְיוֹרֵד לְמַטָּה מַּטָּה עַד עוֹלָם הַזֶּה הַגַּשְׁמִי,
When this spiritual energy descends to such a lowly level, it is possible for the kelipot and sitra achara to derive nurture from it as well. In order to forestall this,
and likewise, here below, in order to shield man and to guard him and save him from all physical and spiritual harm, which could conceivably result if the kelipot and sitra achara were to derive nurture from this source,
וְכֵן לְמַטָּה לְהָגֵין עַל הָאָדָם וּלְשָׁמְרוֹ וּלְהַצִּילוֹ מִכָּל דָּבָר רַע בְּגַשְׁמִיּוּת וּבְרוּחֲנִיּוּת,
the encompassing light is reflected back, and, figuratively speaking, fills the breach,
לָזֹאת, חוֹזֵר וּמֵאִיר אוֹר הַמַּקִּיף וְסוֹתֵם הַנֶּקֶב, עַל דֶּרֶךְ מָשָׁל,
Once the encompassing light has (so to speak) shone down into this world through the chink produced by man’s charitable deeds, it is then reflected back in order to fill the very same breach. This deprives the forces of evil of any possible nurture via the same avenue,
for this [encompassing light] belongs to the category of Infinitude and sovev kol almin, as mentioned above—and this infinitely transcendent degree of light (called or makif) is a source from which the forces of evil are unable to derive any sustenance.
כִּי הוּא מִבְּחִינַת אֵין־סוֹף וְסוֹבֵב כָּל עָלְמִין כַּנִּזְכָּר לְעֵיל.
We thus see why tzedakah, producing its own provident “gaps” and its own protective “scales,” is likened to a coat of mail. Moreover:
And this is [what underlies] the [above-quoted] teaching of our Sages, of blessed memory: “ add up to a great amount.” The word “great” is used advisedly,
וְזֶהוּ שֶׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: "מִצְטָרֶפֶת לְחֶשְׁבּוֹן גָּדוֹל" דַּיְיקָא,
in the spirit of the verse, “Great is Havayah and exceedingly glorified”15—without end, limit, or restriction (16heaven forfend).
"כִּי גָדוֹל ה' וּמְהוּלָּל מְאֹד", בְּלִי סוֹף וְתַכְלִית וּגְבוּל [חַס וְשָׁלוֹם]:
Thus, by means of the coins given to charity, one draws down spiritual light from the level denoted by the phrase, “Great is Havayah.” The Four-Letter Divine Name alludes to the ten sefirot, for the letter yud represents the level of chochmah; the first letter hey represents the level of binah; vav represents the six middot, the spiritual emotions; and the final hey represents malchut.17 These sefirot are sustained by the Ein Sof and partake of its infinite greatness.
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FOOTNOTES
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13.Kiddushin 40a.
14. Note by the Rebbe: “It would seem that the Alter Rebbe omitted [the sefirah of] netzach. Furthermore, what does he mean by ‘etc.’? “The above alignment evidently follows Zohar II (98a-b, cited in Tzemach Tzedek on Psalms 104:1), in which majesty (hod), splendor (hadar), and gladness (chedvah) correspond respectively to [the three sefirot of] netzach, hod, and yesod. (According to what is stated there, we may also understand why the Alter Rebbe used these three appellations rather than netzach, hod, and yesod.) As to the concluding ‘etc.,’ this possibly refers to the sefirah of malchut, which is the end product—the ‘etc.’—of the foregoing sefirot.”
16. Parentheses appear in the original text.
17. See above, Iggeret Hateshuvah, ch. 4.