Tanya — Igeret HaKodesh אִגֶּרֶת הַקֹּדֶשׁ, Chapter 10

אַחַר דְּרִישַׁת שְׁלוֹמָם וְחַיִּים, פֶּתַח דְּבָרַי יָעִיר אֹזֶן שׁוֹמַעַת תּוֹכַחַת חַיִּים, אֲשֶׁר הוֹכִיחַ ה׳ חַיִּים עַל־יְדֵי נְבִיאוֹ, וְאָמַר: חַסְדֵי ה׳ כִּי לֹא תָמְנוּ וְגוֹ׳, וַהֲוָה־לֵיהּ־לְמֵימַר ״כִּי לֹא תָמּוּ״, כְּמוֹ שֶׁאוֹמְרִים: ״כִּי לֹא תַמּוּ חֲסָדֶיךָ וְגוֹ׳״. וְיוּבַן עַל פִּי מַה שֶּׁכָּתוּב בַּזּוֹהַר הַקָּדוֹשׁ: ״אִית חֶסֶד וְאִית חֶסֶד, אִית חֶסֶד עוֹלָם כוּ׳ וְאִית חֶסֶד עִילָּאָה דְּהוּא רַב חֶסֶד כוּ׳״.

TEN. After greetings of peace and life, “may the opening of my words rouse” the ear that hears the admonition of life which the L–rd of life admonished through His Prophets and said: “The graces of the L–rd are surely not concluded (תמנו)….” Now, it should really have said תמו, as it is written elsewhere: “For your graces are not concluded (תמו)….”. But this will be understood when considering the statement in the sacred Zohar: III:133b; 140b. See also Zohar I:219a and III:21a. “There are various types of chesed: there is chesed olam…, and there is chesed ilaah.—i.e., rav chesed (cf. Exodus 34:6).….”

כִּי הִנֵּה מוּדַעַת זֹאת, הַתּוֹרָה נִקְרֵאת ״עוֹז״, שֶׁהוּא לְשׁוֹן גְּבוּרָה, וּכְמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״תַּרְיַ״ג מִצְוֹת נֶאֶמְרוּ לְמֹשֶׁה מִסִּינַי מִפִּי הַגְּבוּרָה״; וּכְדִכְתִיב: ״מִימִינוֹ אֵשׁ דָּת לָמוֹ״, פֵּירוּשׁ, שֶׁהַתּוֹרָה מְקוֹרָהּ וְשָׁרְשָׁהּ הוּא רַק חַסְדֵי ה׳, הַמְכוּנִּים בְּשֵׁם ״יָמִין״, דְּהַיְינוּ, הַמְשָׁכַת בְּחִינַת אֱלֹהוּתוֹ יִתְבָּרֵךְ וְהֶאָרָה מֵאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא אֶל הָעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים, עַל־יְדֵי הָאָדָם הַמַּמְשִׁיךְ הָאוֹר עַל עַצְמוֹ, בְּקִיּוּם רַמַ״ח מִצְוֹת עֲשֵׂה, שֶׁהֵן רַמַ״ח אֵבָרִים דְּמַלְכָּא, פֵּירוּשׁ רַמַ״ח כֵּלִים וּלְבוּשִׁים לְהֶאָרָה [נראה דצריך להיות: לְהַהֶאָרָה] מֵאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא הַמְלוּבָּשׁ בָּהֶן (וּמֵאוֹר זֶה יוּמְשַׁךְ לוֹ דְּחִילוּ וּרְחִימוּ בְּכָל מִצְוָה כַּנּוֹדָע).

Now, it is well known that the Torah is called oz (strength),, Deuteronomy, sect. 343 (on Deuteronomy 32:2); Shir Hashirim Rabbah 1, s.v. Meshacheni 1; Tanchuma, Berachah 4; cf. above, Epistle 1, note 10. See Likkutei Torah, Shelach 39d. which is an expression of gevurah (might), and as our Sages, of blessed memory, said—“The 613 commandments were declared to Moses at Sinai” 23b (acc. to various versions, e.g., Eyn Yaakov, etc.); Tanchuma, Shoftim 9; et al. from the Mouth of Gevurah,. This term is also used with respect to the Giving of the Torah (see Makkot 24a; et passim).—Whereas I could not find any rabbinic saying as our text would seem to suggest—“the 613 commandments of the gevurah”—(though see Zohar II:116b), I divided it under the assumption that the author added it on his own to the original expression. Thus the proof-text from Deuteronomy is also not to be taken as an integral part of the preceeding, but added to support it, and the following interpretation. and as it is written: “From His right side a fiery law to them.” This means: The source and root of the Torah consists solely of the “graces of the L–rd,” II:113a; Tikkunei Zohar, Introduction 11b. See also Zohar II:118b, III:237a, and Berachot 6a (especially in the light of the following note). which are referred to as the “right side.” I:26b; Tikkunei Zohar, Introduction 17a; et passim. That is, the elicitation of His G–dliness, blessed be He, and of a radiation from the light of the En Sof, blessed is He, to the upper and lower worlds, is effected by man who elicits the light upon himself by the fulfillment of the 248 operational precepts, which are the “248 organs of the King,” II:118a; Tikkunei Zohar 30 (74a); cf. Zohar II:83b, ibid., 163b; Tikkunei Zohar 70 (131a) ff.—See Kitzurim V’Hearot, p. 106 ff., and cf. Shomer Emunim 1:24 ff. i.e., the 248 vessels and garments for the radiation from the light of the En Sof, blessed is He, that is vested in them (and as known, with every commandment there issues forth to him awe and love from this light)., Part I, chs. 23 and 37; Iggeret Hateshuvah, ch. 1.

רַק שֶׁהַמְשָׁכָה זוֹ נִתְלַבְּשָׁה תְּחִלָּה בְּמִדַּת גְּבוּרָתוֹ שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא, הַמְכוּנָּה בְּשֵׁם ״אֵשׁ״, שֶׁהִיא בְּחִינַת צִמְצוּם הָאוֹר וְהַחַיּוּת הַנִּמְשָׁכוֹת מֵאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, כְּדֵי שֶׁתּוּכַל לְהִתְלַבֵּשׁ בְּמַעֲשֵׂה הַמִּצְוֹת, שֶׁרוּבָּן כְּכוּלָּן הֵם בִּדְבָרִים חוּמְרִיִּים, כְּצִיצִית וּתְפִילִּין וְקָרְבָּנוֹת וּצְדָקָה.

However, this efflux was first vested in the attribute of the gevurah of the Holy One, blessed is He,, it was given to man—“from the Mouth of Gevurah,” through the attribute of gevurah; see Zohar I:48b, and Derech Emet ad loc. Cf. Zohar I:240a; II:81a; etc. See further: Zohar II:84a and cf. Tikkunei Zohar, Introduction 6a and 11b. referred to as “fire.” III:255a; 257a; Tikkunei Zohar 69 (105a).—Thus, the above-cited verse means: “From His right”—from chesed, “the fire of the Law”—is the Torah given through gevurah; cf. Zohar II:84a and the commentaries of Nachmanides and Or Hachaim, on Deuteronomy 32:2. See also Zohar II:206b. (Gevurah) is the aspect of the contraction (tzimtzum) of the light and vivification that issue from the light of the En Sof, blessed is He, so that it will be able to become vested in the performance of the commandments, practically all of which involve material things—as tzitzit, tefillin, sacrifices, and charity.

וְאַף מִצְוֹת שֶׁהֵן בְּרוּחָנִיּוּת הָאָדָם, כְּמוֹ יִרְאָה וְאַהֲבָה, אַף־עַל־פִּי־כֵן, הֵן בִּבְחִינַת גְּבוּל וּמִדָּה – וְלֹא בִּבְחִינַת אֵין־סוֹף כְּלָל, כִּי אַהֲבָה רַבָּה לַה׳ בְּלִי קֵץ וּגְבוּל וּמִדָּה אֵין הָאָדָם יָכוֹל לְסוֹבְלָהּ בְּלִבּוֹ וְלִהְיוֹת קַיָּים בְּגוּפוֹ אֲפִילוּ רֶגַע, וּכְמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה, שֶׁבִּשְׁעַת מַתַּן תּוֹרָה, שֶׁהָיְתָה הִתְגַּלּוּת אֱלֹהוּתוֹ יִתְבָּרֵךְ וְאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא בִּבְחִינַת דִּיבּוּר וְהִתְגַּלּוּת – ״פָּרְחָה נִשְׁמָתָן כוּ׳״;

And even commandments that involve man spiritually—as awe and love—are in a mode of limitation and measure,. and by no means in a mode of infinitude. For not even for a moment could man sustain in his heart so intense a love of G–d as is without end and limitation and still remain in existence in his body, and as the saying of our Sages, of blessed memory, that at the time of the Giving of the Torah [which was a manifestation of His G–dliness, blessed be He, and of the light of the En Sof, blessed is He, on a plane of speech and revelation, Yitro, ad loc. (s.v. Bachodesh, ch. 9); Pirkei d’R. Eliezer, ch. 41; Shemot Rabbah 29:3.]—“their souls took flight…” 29:3; Shabbat 88b.

וְהִנֵּה, לְפִי שֶׁהַמִּצְוֹת נִיתְּנוּ לָנוּ עַל־יְדֵי הִתְלַבְּשׁוּת בְּמִדַּת גְּבוּרָה וְצִמְצוּם הַהֶאָרָה כוּ׳, לָכֵן רוֹב הַמִּצְוֹת יֵשׁ לָהֶן שִׁיעוּר מְצוּמְצָם, כְּמוֹ: אוֹרֶךְ הַצִּיצִית י״בּ גּוּדָלִין, וְהַתְּפִילִּין אֶצְבָּעַיִם עַל אֶצְבָּעַיִם וּמְרוּבָּעוֹת דַּוְקָא, וְהַלּוּלָב ד׳ טְפָחִים, וְהַסּוּכָּה ז׳ טְפָחִים, וְהַשּׁוֹפָר טֶפַח, וְהַמִּקְוֶה מ׳ סְאָה, וְכֵן בְּקָרְבָּנוֹת יֵשׁ לָהֶן שִׁיעוּר מְצוּמְצָם לִזְמַן, כְּמוֹ כְּבָשִׂים בְּנֵי שָׁנָה, וְאֵילִים בְּנֵי שְׁתַּיִם, וּפָרִים כוּ׳.

Now, because the commandments were given to us by way of investment in the attribute of gevurah and a contraction (tzimtzum) of the radiation, and so on, most commandments have a delimited measure. For instance, the length of tzitzit (must be) twelve times the width of the thumb; Aruch, Orach Chaim 11:4; cf. Shulchan Aruch HaRav 11:5 (and 7). the tefillin—two fingers by two fingers, Aruch, Orach Chaim 32:41, Magen Avraham, ad loc.; cf. Shulchan Aruch HaRav 32:63. and necessarily square; 35a; Shulchan Aruch, Orach Chaim 32:39; cf. Shulchan Aruch HaRav 32:59. the lulav—four handbreadths; 32b; Shulchan Aruch, Orach Chaim 650:1. the sukkah—seven handbreadths; Aruch, Orach Chaim 634:1. the shofar—one handbreadth; 26a; Shulchan Aruch, Orach Chaim 586:9. the mikveh—forty seah. 4b; Mishnah, Mikvaot 1:7; Shulchan Aruch, Yoreh Deah 201. The sacrifices, too, have a delimited measure as regards age, as for instance—“sheep of one year old,” and “rams of two years old,” and “oxen….”

וְכֵן בְּמַעֲשֵׂה הַצְּדָקָה וּגְמִילוּת חֲסָדִים בְּמָמוֹנוֹ, אַף שֶׁהִיא מֵהָעַמּוּדִים שֶׁהָעוֹלָם עוֹמֵד עֲלֵיהֶם, וּכְדִכְתִיב: ״עוֹלָם חֶסֶד יִבָּנֶה״, אֲפִילוּ הָכֵי יֵשׁ לָהּ שִׁיעוּר קָצוּב, חוֹמֶשׁ לְמִצְוָה מִן הַמּוּבְחָר, וּמַעֲשֵׂר לְמִדָּה בֵינוֹנִית כוּ׳ וְזֶה נִקְרָא ״חֶסֶד עוֹלָם״, פֵּירוּשׁ: ״חֶסֶד אֵל כָּל הַיּוֹם״, הַמִּתְלַבֵּשׁ בָּעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים, עַל־יְדֵי אִתְעָרוּתָא דִלְתַתָּא, הִיא מִצְוַת הַצְּדָקָה וָחֶסֶד שֶׁעוֹשִׂים בְּנֵי אָדָם זֶה עִם זֶה.

The same applies also to the act of charity and the performance of kindness with one’s money [even though that is one of the pillars upon which the world stands, d’R. Eliezer, ch. 12. and as it is written: “The world was built by chesed,” d’R. Nattan, ch. 4; Yalkut Shimoni, Psalms 839 (on Psalms 89). nevertheless]—it has a set measure of preferably one-fifth, and of one-tenth for an average measure…. 7:5; Shulchan Aruch, Yoreh Deah 249:1. And this is what is called chesed olam: the “chesed of G–d enduring continually” that vests itself in the upper and lower worlds through the arousal from below—i.e., the precept of the charity and kindness which people perform among each other.

וּלְפִי שֶׁהָעוֹלָם הוּא בִּבְחִינַת גְּבוּל וּמִדָּה ״מֵהָאָרֶץ עַד לָרָקִיעַ ת״ק שָׁנָה, וְכֵן מֵרָקִיעַ לְרָקִיעַ כוּ׳״, וְ״שִׁית אַלְפֵי שְׁנֵי הָוֵי עָלְמָא״ כוּ׳, לָכֵן נִיתַּן שִׁיעוּר וּמִדָּה גַּם כֵּן לְמִצְוַת הַצְּדָקָה וְהַחֶסֶד שֶׁבַּתּוֹרָה כְּמוֹ לִשְׁאָר מִצְוֹת הַתּוֹרָה.

But because the world is in a state of finitude and measure [“From the earth to the heaven is a distance of 500 years…and [similarly] from one heaven to the next” 13a.; and “Six thousand years shall the world exist…” 97a.], the Torah’s commandment of charity and kindness is also given a limit and measure, just like the other commandments of the Torah.

אַךְ, הַיְינוּ דַוְקָא לְשׁוֹמֵר הַתּוֹרָה וְלֹא סָר מִמֶּנָּה יָמִין וּשְׂמֹאל אֲפִילוּ כִּמְלֹא נִימָא; אֲבָל מִי שֶׁהֶעֱבִיר עָלָיו הַדֶּרֶךְ חַס וְשָׁלוֹם, מֵאַחַר שֶׁהֶעֱוָה דַרְכּוֹ, לָתֵת מִגְרָעוֹת בַּקֹּדֶשׁ הָעֶלְיוֹן, שֶׁגָּרַע עֶרְכּוֹ, בְּחִינַת הַמְשָׁכָתוֹ, מַה שֶּׁהָיָה יָכוֹל לְהַמְשִׁיךְ מִבְּחִינַת אֱלֹהוּתוֹ וְהֶאָרַת הָאוֹר מֵאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא אִילּוּ הָיָה שׁוֹמֵר הַתּוֹרָה וּמְקַיְּימָהּ כְּהִלְכָתָהּ הֲרֵי מְעֻוָּות זֶה לֹא יוּכַל לִתְקֹן, כִּי אִם בְּהַמְשָׁכַת הָאוֹר הָעֶלְיוֹן שֶׁלְּמַעְלָה מֵהָעוֹלָמוֹת וְאֵינוֹ מִתְלַבֵּשׁ בָּהֶן, הַנִּקְרָא ״חֶסֶד עִילָּאָה״ וְ״רַב חֶסֶד״, לְפִי שֶׁמֵּאִיר וּמִתְפַּשֵּׁט בִּבְחִינַת אֵין־סוֹף בְּלִי גְבוּל וּמִדָּה, מֵאַחַר שֶׁאֵינֶנּוּ מְצוּמְצָם תּוֹךְ הָעוֹלָמוֹת אֶלָּא בִּבְחִינַת מַקִּיף עֲלֵיהֶן מִלְמַעְלָה, מֵרֵישׁ כָּל דַּרְגִין עַד סוֹף וְכוּ׳, וּכְשֶׁהָאָדָם מַמְשִׁיכוֹ לְמַטָּה בְּמַעֲשָׂיו וְ״אִתְעָרוּתָא דִלְתַתָּא״, אֲזַי, אוֹר עֶלְיוֹן זֶה מֵאִיר וּמִתְפַּשֵּׁט תּוֹךְ הָעוֹלָמוֹת וּמְתַקֵּן כָּל מְעֻוָּות וְכָל מִגְרָעוֹת שֶׁנִּיתְּנוּ בַּקֹּדֶשׁ הָעֶלְיוֹן, וּמְחַדֵּשׁ אוֹרָן וְטוּבָן בְּיֶתֶר שְׂאֵת וְיֶתֶר עֹז, בִּבְחִינַת אוֹר חָדָשׁ מַמָּשׁ. לָכֵן אָמְרוּ: ״בְּמָקוֹם שֶׁבַּעֲלֵי תְשׁוּבָה עוֹמְדִין וְכוּ׳״.

However, this applies only to one who observes the Torah and does not stray from it right or left, even as much as a hair’s breadth. But he who has strayed from the path, Heaven forfend, whereas he has perverted his way [thus causing deficiencies in the kodesh ha’elyon, III:66a; also, II:85b, 155b, 162b, and III:16b; et passim.—קדש העליון (Supreme Holiness) refers to the Supreme chochmah; see Zohar II:121a; Likkutei Amarim, Part I, ch. 19. See also below, Epistle 17, note 34. that is, he has diminished his value as regards the efflux he could have elicited from the aspect of His Divinity and the radiation from the light of the En Sof, blessed is He, by observing the Torah and fulfilling her as behooves, ch. 1.]—such perversion cannot be rectified save by an efflux of the Supreme light which transcends the worlds and does not vest itself in them. This is what is called chesed ilaah, and rav chesed, because it radiates and extends in a state of infinitude without limit and measure [whereas it is not contracted within the worlds but is in a state of encompassing over them, from aloft, from the peak of all rungs to the end…]. Now, when man draws it downward through his deeds and the arousal from below, this Supreme light will then radiate and expand within the worlds and rectify all perversions and deficiencies caused in the kodesh ha’eylon, renewing their light and goodness with exceeding uplifting and strength on the level of a truly new light. That is why they said that “In the place where penitents stand….” 34b) because the penitents elicit the supreme light in greater strength and measure than the righteous. See Zohar I:39a and III:16b. Cf. also above, Epistle 8, note 23.

וְהִנֵּה, עִיקַּר הַתְּשׁוּבָה הוּא בַּלֵּב, כִּי עַל־יְדֵי הַחֲרָטָה מֵעוּמְקָא דְלִבָּא מְעוֹרֵר עוֹמֶק אוֹר הָעֶלְיוֹן הַזֶּה.

Now the essence of penitence (teshuvah) is in the heart, 17b); Zohar II:150a; also ibid., I:41a.—Cf. also, “teshuvah is binah” (Zohar I:79b, III:122a and 255b), “which is the heart” (Tikkunei Zohar, Introduction 17a). for through contrition from the depth of the heart one arouses the depth of this Supreme light.

אַךְ כְּדֵי לְהַמְשִׁיכוֹ לְהָאִיר בָּעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים צָרִיךְ ״אִתְעָרוּתָא דִלְתַתָּא״ מַמָּשׁ בִּבְחִינַת מַעֲשֶׂה, דְּהַיְינוּ, מַעֲשֵׂה הַצְּדָקָה וָחֶסֶד בְּלִי גְבוּל וּמִדָּה, דִּכְמוֹ שֶׁהָאָדָם מַשְׁפִּיעַ רַב חֶסֶד, פֵּירוּשׁ חָ״ס דְּלֵי״ת, דְּהַיְינוּ לְדַל וְאֶבְיוֹן ״דְּלֵית לֵיהּ מִגַּרְמֵיהּ כְּלוּם״, וְאֵינוֹ נוֹתֵן גְּבוּל וּמִדָּה לִנְתִינָתוֹ וְהַשְׁפָּעָתוֹ, כָּךְ הַקָּדוֹשׁ־בָּרוּךְ־הוּא מַשְׁפִּיעַ אוֹרוֹ וְטוּבוֹ בִּבְחִינַת חֶסֶד עִילָּאָה, הַנִּקְרָא ״רַב חֶסֶד״, הַמֵּאִיר בִּבְחִינַת אֵין־סוֹף בְּלִי גְבוּל וּמִדָּה תּוֹךְ הָעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים, שֶׁכּוּלָּם הֵם בִּבְחִינַת דְּלֵי״ת אֶצְלוֹ יִתְבָּרֵךְ, דְּלֵית לְהוֹן מִגַּרְמֵיהוֹן כְּלוּם, וְ״כוֹלָּא קַמֵּיהּ כְּלָא חֲשִׁיבֵי״, וְעַל־יְדֵי זֶה נִתְקְנוּ כָּל הַפְּגָמִים שֶׁפָּגַם הָאָדָם בַּעֲוֹנוֹתָיו לְמַעְלָה בָּעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים.

But in order to elicit (this light) so that it will radiate in the upper and lower worlds, it is essential that there be truly an arousal from below, in the mode of an action, i.e., an act of charity and kindness that is without limit and measure. For just as man diffuses rav chesed [i.e., ח”ס דלי”ת (he is concerned with him who has not) Zohar 22 (67b)). The ד (which written out fully spells the word דלי”ת meaning “has not”) signifies the poor and destitute for which one is to care—see Shabbat 104a; Zohar I:3a and III:273b. See also Netivot Olam, s.v. Tzedakah, ch. 2.]—namely to the poor and destitute who has nothing of his own, without setting a limit and measure to his giving and diffusion, the Holy One, blessed is He, likewise diffuses His light and benignity in the mode of chesed ilaah, referred to as rav chesed, which radiates within the upper and lower worlds in a mode of infinitude, without limit and measure. For in relation to Him, blessed be He, all are in a state of דלי”ת, whereas they have nothing at all of their own, and all that are before Him are esteemed as naught. I:11b. And all the blemishes that man caused above, in the upper and the lower worlds, through his iniquities, are rectified hereby.

וְזֶהוּ שֶׁכָּתוּב: ״עֲשֹׂה צְדָקָה וּמִשְׁפָּט נִבְחָר לַה׳ מִזָּבַח״, לְפִי שֶׁהַקָּרְבָּנוֹת הֵן בִּבְחִינַת שִׁיעוּר וּמִדָּה וּגְבוּל, מַה שֶּׁאֵין כֵּן בִּצְדָקָה שֶׁיּוּכַל לְפַזֵּר בְּלִי גְבוּל לְתַקֵּן עֲוֹנוֹתָיו.

And this is the meaning of what is written: “to the L–rd, to exercise tzedakah and justice is preferable to sacrifice.” Because the sacrifices are in a mode of quantity, measure, and limit, while charity can be dispersed without limit for the purpose of rectifying one’s iniquities.

וּמַה שֶּׁאָמְרוּ: ״הַמְבַזְבֵּז אַל יְבַזְבֵּז יוֹתֵר מֵחוֹמֶשׁ״, הַיְינוּ דַוְקָא בְּמִי שֶׁלֹּא חָטָא, אוֹ שֶׁתִּקֵּן חֲטָאָיו בְּסִיגּוּפִים וְתַעֲנִיּוֹת כָּרָאוּי, לְתַקֵּן כָּל הַפְּגָמִים לְמַעְלָה. אֲבָל מִי שֶׁצָּרִיךְ לְתַקֵּן נַפְשׁוֹ עֲדַיִין, פְּשִׁיטָא דְּלָא גָרְעָה רְפוּאַת הַנֶּפֶשׁ מֵרְפוּאַת הַגּוּף, שֶׁאֵין כֶּסֶף נֶחְשָׁב – ״וְכֹל אֲשֶׁר לָאִישׁ יִתֵּן בְּעַד נַפְשׁוֹ״ כְּתִיב.

As for the ruling 50a. that he who expends should not expend more than one-fifth, this applies only to him who has not sinned, or has rectified his sins by means of self-mortification and fasts, as behooves to rectify all the blemishes above. But he who still needs to remedy his soul, surely the healing of the soul is not inferior to the healing of the body where money does not count, “And all that a man has he will give on behalf of his soul”—states Scripture., end of ch. 3. See also Maimonides, Hilchot Deot 11:2, and ibid., 1:5 (in which he obviously includes the disbursement of charity exceeding one-fifth, and as he states explicitly in his commentary on the Mishnah, Peah 1:1; according to the abovementioned, this cannot be regarded as contradicting his ruling—based on Ketuvot 50a and 67b—in Hilchot Erchin 8:13). Cf. Birkei Yosef on Yoreh Deah 249 and Chomat Anach on Proverbs 11. See also Meah She’arim 1:28 (9a) and 3:3 (18a).

וְהִנֵּה, מִדַּת חֶסֶד זוֹ בְּלִי גְבוּל וּמִדָּה נִקְרֵאת עַל שְׁמוֹ שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא – ״חַסְדֵי ה׳״, כְּדִכְתִיב: ״וְחֶסֶד ה׳ מֵעוֹלָם וְעַד עוֹלָם כוּ׳״. כִּי הֲגַם שֶׁכָּל יִשְׂרָאֵל הֵם רַחֲמָנִים וְגוֹמְלֵי חֲסָדִים, בְּרַם יֵשׁ גְּבוּל וּמִדָּה לְרַחֲמֵי הָאָדָם, אֲבָל הַקָּדוֹשׁ־בָּרוּךְ־הוּא נִקְרָא ״אֵין־סוֹף בָּרוּךְ־הוּא״, וּלְמִדּוֹתָיו אֵין סוֹף, כְּדִכְתִיב: ״כִּי לֹא כָלוּ רַחֲמָיו וְכוּ׳״.

Now, this type of unlimited kindness is called by the Name of the Holy One, blessed is He, “the graces of the L–rd,” as it is written: “and the chesed of the L–rd is everlasting….” For though “all of Israel are compassionate and performers of kindness,” 79a. nevertheless there is a limit and measure to man’s compassion. But the Holy One, blessed is He, is called the En Sof, blessed is He, and to His attributes there is no end, as it is written: “For His compassions are not exhausted.”

וְזֶהוּ שֶׁאָמַר הַנָּבִיא אַחַר הַחוּרְבָּן וְהַגָּלוּת: ״חַסְדֵי ה׳ כִּי לֹא תָמְנוּ וְגוֹ׳״, פֵּירוּשׁ: לְפִי שֶׁ״לֹּא תָמְנוּ״, שֶׁאֵין אָנוּ תְּמִימִים וּשְׁלֵמִים בְּלִי שׁוּם חֵטְא וּפְגַם בַּנֶּפֶשׁ וּבָעוֹלָמוֹת עֶלְיוֹנִים, עַל כֵּן צְרִיכִין אָנוּ לְהִתְנַהֵג בְּחַסְדֵי ה׳ שֶׁהֵם בְּלִי גְבוּל וְתַכְלִית, כְּדֵי לְעוֹרֵר עָלֵינוּ רַחֲמִים וְחֶסֶד עִילָּאָה, שֶׁהוּא רַב חֶסֶד וְרַחֲמִים בְּלִי גְבוּל וְתַכְלִית, כְּמוֹ שֶׁכָּתוּב: ״כִּי לֹא כָלוּ רַחֲמָיו וְגוֹ׳״.

And this is the meaning of what the prophet said, after the destruction and the exile: “The graces of the L–rd—כי לא תמנו.” That is: “Because we are not perfect [for we are not whole and perfect without any sin and blemish in the soul and the upper worlds]—that is why we need to conduct ourselves in accordance with “the graces of the L–rd” which are without limit and end, in order to elicit upon ourselves compassion and chesed ilaah, i.e., rav chesed, and unlimited, infinite compassion, as it is written: “For His compassion is not exhausted….”

וְזֶהוּ שֶׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״אֵין יִשְׂרָאֵל נִגְאָלִין אֶלָּא בִּצְדָקָה״, שֶׁיַּעֲשׂוּ גַּם אִם יִהְיוּ פְּטוּרִים מִדִּינָא, כִּי ״אֵין בֶּן דָּוִד בָּא כוּ׳״:

And this is what our Sages, of blessed memory, meant by saying: “Israel will be redeemed only through charity 139a; Sanhedrin 98a (see glossary note, ad loc.).—which they will perform even when they are legally not obligated, for “The son of David will not come until…. (the smallest coin) has gone from the purse, Sanhedrin 97a; see also Pesikta Zutrata on Deuteronomy 32:36.—The implication is a total disbursement, without regard to any limit or measure.” (Kehot, 2012), p. 135 ff.).