Tanya — Igeret HaKodesh אִגֶּרֶת הַקֹּדֶשׁ, Chapter 12

וְהָיָה מַעֲשֵׂה הַצְּדָקָה שָׁלוֹם, וַעֲבוֹדַת הַצְּדָקָה הַשְׁקֵט וָבֶטַח עַד עוֹלָם. לְהָבִין הַהֶפְרֵשׁ שֶׁבֵּין ״מַעֲשֶׂה״ לַ״עֲבוֹדָה״ וּבֵין ״שָׁלוֹם״ לְ״הַשְׁקֵט וָבֶטַח״ כוּ׳. עַל פִּי מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה עַל פָּסוּק ״עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו״ – כִּי ״מִיכָאֵל שַׂר שֶׁל מַיִם וְגַבְרִיאֵל שַׂר שֶׁל אֵשׁ, וְאֵין מְכַבִּין זֶה אֶת זֶה״.

TWELVE. “And the act of tzedakah will effect peace, and the service of tzedakah—quietness and surety forever.” The difference between “act” and “service,” and between “peace” and “quietness and surety,” will be understood by what our Sages, of blessed memory, said on the verse “He makes peace in His high places”: “Michael is the prince of water and Gabriel is the prince of fire, yet they do not extinguish one another.”, Vayigash 6; cf. Sefer Habahir, par. 9 (11) (quoted in Zohar I:263a); Zohar III:225a; Tikkunei Zohar 70 (132a). See also Devarim Rabbah 5:12.

כְּלוֹמַר, שֶׁמִּיכָאֵל שַׂר שֶׁל חֶסֶד, הַנִּקְרָא בְּשֵׁם ״מַיִם״, הַיּוֹרְדִים מִמָּקוֹם גָּבוֹהַּ לְמָקוֹם נָמוּךְ, וְהוּא בְּחִינַת הַהַשְׁפָּעָה וְהִתְפַּשְּׁטוּת הַחַיּוּת מֵעוֹלָמוֹת עֶלְיוֹנִים לְתַחְתּוֹנִים, וּבְחִינַת אֵשׁ שֶׁטִּבְעָהּ לַעֲלוֹת לְמַעְלָה, הִיא בְּחִינַת הַגְּבוּרָה וְהִסְתַּלְּקוּת הַשְׁפָּעַת הַחַיִּים מִמַּטָּה לְמַעְלָה, שֶׁלֹּא לְהַשְׁפִּיעַ, רַק בְּצִמְצוּם עָצוּם וְרַב, וְהֵן מִדּוֹת נֶגְדִּיּוֹת וְהָפְכִּיּוֹת זוֹ לָזוֹ, וְהַיְינוּ כְּשֶׁהֵן בִּבְחִינַת מִדּוֹת לְבַדָּן.

That is, Michael is the prince of chesed—which is called water II:175b; etc. See above, Epistle 8, note 14. because it descends from a high place to a low place, i.e., the aspect of the effusion and extension of vivification from the upper to the lower worlds. The aspect of fire [the nature of which is to soar upward] is the category of gevurah, III:255a; ibid., 257a; Tikkunei Zohar 69 (105a). of a withdrawal of the effusion of vivification [from below upward], in order not to effuse except by way of a great and immense contraction (tzimtzum). Now these are conflicting attributes, opposing one another, that is, when they are in a mode of separate attributes.

אַךְ הַקָּדוֹשׁ־בָּרוּךְ־הוּא – עוֹשֶׂה שָׁלוֹם בֵּינֵיהֶם, דְּהַיְינוּ, עַל־יְדֵי גִּילּוּי שֶׁמִּתְגַּלֶּה בָּהֶן הֶאָרָה רַבָּה וְהַשְׁפָּעָה עֲצוּמָה מְאֹד מֵאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, אֲשֶׁר כִּשְׁמוֹ כֵּן הוּא, שֶׁאֵינוֹ בִּבְחִינַת מִדָּה חַס וְשָׁלוֹם, אֶלָּא לְמַעְלָה מַּעְלָה עַד אֵין קֵץ, אֲפִילוּ מִבְּחִינַת חָכְמָה־בִּינָה־דַּעַת מְקוֹר הַמִּדּוֹת, וַאֲזַי, הַמִּדּוֹת נֶגְדִּיּוֹת שֶׁל מִיכָאֵל וְגַבְרִיאֵל נִכְלָלוֹת בִּמְקוֹרָן וְשָׁרְשָׁן, וְהָיוּ לַאֲחָדִים מַמָּשׁ, וּבְטֵלִים בְּאוֹרוֹ יִתְבָּרֵךְ הַמֵּאִיר לָהֶם בִּבְחִינַת גִּילּוּי.

But the Holy One, blessed is He, makes peace between them, namely by means of a revelation, that a great illumination and an immense effusion from the light of the En Sof, blessed is He, becomes revealed in them. [For as His Name, so is He., Infinite.—See above, Epistle 7, note 5. He is not, Heaven forfend, on the plane of a measure, but transcends exceedingly—ad infinitum—even the rank of chabad,, binah, daat. which is the source of the attributes., Part II, ch. 9.] And thus the opposing attributes of Michael and Gabriel are absorbed in their source and root, and they become truly unified and dissolve in His light, blessed be He, which radiates to them in a manifest way.

וַאֲזַי מִתְמַזְּגִים וּמִתְמַתְּקִים הַגְּבוּרוֹת בַּחֲסָדִים, עַל־יְדֵי בְּחִינָה מְמוּצַּעַת – קַו הַמַּכְרִיעַ וּמַטֶּה כְּלַפֵּי חֶסֶד, הִיא מִדַּת הָרַחֲמִים, הַנִּקְרֵאת בְּשֵׁם ״תִּפְאֶרֶת״ בְּדִבְרֵי חַכְמֵי הָאֱמֶת, לְפִי שֶׁהִיא כְּלוּלָה מִב׳ גְּוָונִין: לוֹבֶן וְאוֹדֶם, הַמְרַמְּזִים לְחֶסֶד וּגְבוּרָה.

The gevurot, thus, are tempered and sweetened in the chasadim by a mediary—the factor which harmonizes and leans toward chesed, i.e., the attribute of rachamim. In the terminology of the Kabbalists, in the Hebrew—lit., the “sages of the truth” (i.e., of Kabbalah). (this attribute) is called tiferet, because it is made up of the two colors white and red, which allude to chesed and gevurah. III:248b; Tikkunei Zohar, Introduction 1a (text, and the inserted gloss which appears also in Zohar Chadash, Tikkunim, 117c) and 19:39b; see also Zohar Chadash 34a-b and Zohar I:18b. Pardes Rimonim, 10:1 ff. Cf. Sefer Habahir 49 (137).

וְלָכֵן, סְתָם שֵׁם הַוָיָ׳ בָּרוּךְ־הוּא שֶׁבְּכָל הַתּוֹרָה – מוֹרֶה עַל מִדַּת הַתִּפְאֶרֶת, כְּמוֹ שֶׁכָּתוּב בַּזּוֹהַר הַקָּדוֹשׁ, לְפִי, שֶׁכָּאן הוּא בְּחִינַת גִּילּוּי אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, הֶאָרָה רַבָּה, בְּיֶתֶר שְׂאֵת מִשְּׁאָר מִדּוֹתָיו הַקְּדוֹשׁוֹת יִתְבָּרֵךְ.

The Name of Havaya, blessed be He, as it appears unqualified throughout the Torah, therefore, indicates the attribute of tiferet, as mentioned in the sacred Zohar. III:11a (see Shaarei Orah (Gikatilla), ch. 5; Pardes Rimonim 1:10). Cf. Sifrei, Deuteronomy 27 (on Deuteronomy 3:24), Shemot Rabbah 3:6, Zohar III:65a: “The Name of Havaya always denotes rachamim.” For here the degree of the manifestation of the light of the En Sof, blessed is He, is of an immense illumination, surpassing that of His other blessed attributes.

וְהִנֵּה, אִתְעָרוּתָא דִלְעֵילָּא, לְעוֹרֵר גִּילּוּי הֶאָרָה רַבָּה וְהַשְׁפָּעָה עֲצוּמָה הַנִּזְכֶּרֶת לְעֵיל, מֵאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, לַעֲשׂוֹת שָׁלוֹם הַנִּזְכָּר לְעֵיל, הִיא בְּאִתְעָרוּתָא דִלְתַתָּא, בְּמַעֲשֵׂה הַצְּדָקָה וְהַשְׁפָּעַת חַיִּים חֵן וָחֶסֶד וְרַחֲמִים לְמַאן דְּלֵית לֵיהּ מִגַּרְמֵיהּ כְּלוּם, וּלְהַחֲיוֹת רוּחַ שְׁפָלִים כוּ׳.

Now, the arousal from above [to arouse a manifestation of said great illumination and immense effusion from the light of the En Sof, blessed is He] to bring about the said peace is effected by the arousal from below, by the act of charity and the effusion of “life, favor, kindness, and compassion”. to him who has nothing of his own and “To revive the spirit of the humble….”

וּמוּדַעַת זֹאת, מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה עַל הָעוֹסֵק בַּתּוֹרָה לִשְׁמָהּ: מֵשִׂים שָׁלוֹם בְּפָמַלְיָא שֶׁל מַעְלָה וּבְפָמַלְיָא שֶׁל מַטָּה, ״פָּמַלְיָא שֶׁל מַעְלָה״ הֵם הַשָּׂרִים וְהַמִּדּוֹת הַנִּזְכָּרוֹת לְעֵיל, שֶׁהֵן הַהֵיכָלוֹת עֶלְיוֹנִים בְּעוֹלַם הַבְּרִיאָה שֶׁבַּזּוֹהַר הַקָּדוֹשׁ, וּ״פָמַלְיָא שֶׁל מַטָּה״ הֵן הַהֵיכָלוֹת הַתַּחְתּוֹנִים, וּבִפְרָט עוֹלָם הַזֶּה הַשָּׁפָל הַמְעוֹרָב טוֹב וָרַע מֵחֵטְא אָדָם הָרִאשׁוֹן, וְהָרַע שׁוֹלֵט עַל הַטּוֹב, כְּמוֹ שֶׁכָּתוּב: ״אֲשֶׁר שָׁלַט הָאָדָם בְּאָדָם כוּ׳״, ״וּלְאוֹם מִלְאוֹם יֶאֱמָץ״.

It is well known that our Sages, of blessed memory, said of him who busies himself with Torah lishmah, Part I, end of ch. 5. that “he sets peace among the attendants of above and among the attendants of below.” 99b. The “attendants of above” are the princes and attributes mentioned above. For these are the upper hechalot in the world of Beriah, mentioned in the sacred Zohar. II:245a ff. (see Nitzutzei Orot, ad loc.). The “attendants of below” are the lower hechalot, and especially this base world which, due to the sin of Adam, is mingled good and evil, and the evil rules over the good as it is written “While man rules in man…,” 49:4 (quoted in Hadrat Melech on Zohar II:95b). and “Nation will overpower nation.”, ad loc. (Pesachim 42b, Rashi, ad loc., and cf. Zohar II:236a and 240a).

וְכַנִּרְאֶה בְּחוּשׁ בָּאָדָם הַתַּחְתּוֹן, הַנִּקְרָא בְּשֵׁם ״עוֹלָם קָטָן״, שֶׁלִּפְעָמִים הַטּוֹב גּוֹבֵר, וְלִפְעָמִים, לְהֵיפֶךְ חַס וְשָׁלוֹם.

This is empirically evident with terrestrial man who is called a microcosm,, Pekudei 3; see Avot d’R. Nattan, ch. 31. for sometimes the good prevails, and sometimes the reverse, Heaven forfend.

וְאֵין שָׁלוֹם בָּעוֹלָם עַד עֵת קֵץ, שֶׁיִּתְבָּרֵר הַטּוֹב מֵהָרַע לִידָּבֵק בְּשָׁרְשׁוֹ וּמְקוֹרוֹ, מְקוֹר הַחַיִּים בָּרוּךְ־הוּא, וַאֲזַי ״יִתְפָּרְדוּ כָּל פּוֹעֲלֵי אָוֶן״, וְרוּחַ הַטּוּמְאָה יַעֲבוֹר מִן הָאָרֶץ, כְּשֶׁיִּתְבָּרֵר מִתּוֹכוֹ בְּחִינַת הַטּוֹב הַמְחַיֵּיהוּ.

Therefore there will be no peace in the world until the time of the end, when the good shall be disencumbered from the evil, Teitzei 11 (Rashi on Exodus 17:16 and Tosafot, Berachot 3a, s.v. Veonin) and Zohar II:67a (end of Beshalach). to become attached to its root and source, the Source of Life, blessed is He. For then all the workers of iniquity shall be scattered and the spirit of impurity shall pass from the earth, i.e., when the element of the good which sustains it shall be extracted from its midst. (s.v. Shevirat Hakelim).

וּבֵירוּר זֶה יִהְיֶה גַם כֵּן עַל־יְדֵי גִּילּוּי אֱלֹקוּתוֹ לְמַטָּה בְּהֶאָרָה רַבָּה וְהַשְׁפָּעָה עֲצוּמָה, כְּמוֹ שֶׁכָּתוּב: ״כִּי מָלְאָה הָאָרֶץ דֵּעָה אֶת ה׳״, ״וְנִגְלָה כְּבוֹד ה׳ כוּ׳״.

This disencumberment (birur) itself will also be through a manifestation of His Divinity below, with a great illumination and immense effulgence, as it is written: “For the earth shall be full of the knowledge of the L–rd,” and “The glory of the L–rd shall be revealed….”

וְזֶהוּ בִּכְלָלוּת הָעוֹלָם לֶעָתִיד, אַךְ בָּאָדָם הַתַּחְתּוֹן, בְּכָל ״עֵת מְצוֹא״ – זוֹ תְּפִלָּה, אוֹ שְׁאָר עִתִּים מְזוּמָּנִים לְהִתְבּוֹדֵד עִם קוֹנוֹ, כָּל אֶחָד לְפִי מַעֲשָׂיו, זוֹכֶה לְמֵעֵין בֵּירוּר זֶה, עַל־יְדֵי עֵסֶק הַתּוֹרָה לִשְׁמָהּ וְכֵן עַל־יְדֵי הַצְּדָקָה, כְּמוֹ שֶׁאָמְרוּ: ״רַבִּי אֶלְעָזָר יָהִיב פְּרוּטָה לְעָנִי וַהֲדַר מַצְלֵּי, דִּכְתִיב: אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ״, הִיא בְּחִינַת גִּילּוּי הֶאָרָה וְהַשְׁפָּעַת הַדַּעַת וְהַתְּבוּנָה, לְהִתְבּוֹנֵן בִּגְדוּלַּת ה׳, וּלְהוֹלִיד מִזֶּה דְּחִילוּ וּרְחִימוּ שִׂכְלִיִּים כַּנּוֹדָע.

Now, this is as regards the future of the world, in general. But as regards terrestrial man, at every “time of finding,” meaning prayer, III:79b. or at other times designated to seclude oneself with one’s Maker, each one, commensurate to his actions, merits a reflection of this birur by means of engagement with Torah lishmah, and likewise by means of charity, as it is related: 10a. R. Eliezer gave a coin to a poor man, and then he prayed, as it is written: “Through tzedek I will behold Your Countenance”—i.e., the rank of a manifest illumination and effusion of knowledge and reason, to contemplate on the greatness of G–d, thereof to beget the intellectual awe and love, as known.

וְעַל־יְדֵי זֶה נִבְרָר הַטּוֹב לַה׳ וְנִפְרָד הָרַע, כְּמוֹ שֶׁכָּתוּב: ״מַצְרֵף לַכֶּסֶף וְכוּר לַזָּהָב, וְאִישׁ לְפִי מַהֲלָלוֹ״, פֵּירוּשׁ, לְפִי הִילּוּלוֹ אֶת ה׳ בְּעוֹמֶק הַדַּעַת לְהוֹלִיד דְּחִילוּ וּרְחִימוּ – כָּכָה נִבְרָר הַטּוֹב וְנִפְרָד הָרַע, כְּבֵירוּר וּפֵירוּד הַסִּיגִים מִכֶּסֶף וְזָהָב בְּמַצְרֵף וְכוּר.

And through this we extract the good for G–d, and separate the evil, as it is written: “The crucible is for silver, and the furnace for gold, and man according to his praise.” This means, “according to his praising G–d” renders the word as “his praising of Him.” (R. Schneur Zalman uses this interpretation in several places. See Torah Or, Beshalach 65b and 111c; Likkutei Torah, Nasso 28c; Siddur Im Dach 30d.)—with profound knowledge, to beget awe and love, that is how we disencumber the good and separate the evil, analogous to the extraction and separation of the drosses from the silver and gold in the crucible and furnace.

וְהִנֵּה מוּדַעַת זֹאת, שֶׁיִּשְׂרָאֵל בְּטִבְעָם הֵם רַחֲמָנִים וְגוֹמְלֵי חֲסָדִים, מִפְּנֵי הֱיוֹת נַפְשׁוֹתֵיהֶם נִמְשָׁכוֹת מִמִּדּוֹתָיו יִתְבָּרֵךְ, אֲשֶׁר הַחֶסֶד גּוֹבֵר בָּהֶן עַל מִדַּת הַדִּין וְהַגְּבוּרָה וְהַצִּמְצוּם, וּכְמוֹ שֶׁכָּתוּב: ״גָּבַר חַסְדּוֹ עַל יְרֵיאָיו״, שֶׁלָּכֵן נִקְרֵאת הַנְּשָׁמָה ״בַּת כֹּהֵן״ כְּמוֹ שֶׁכָּתוּב בַּזּוֹהַר הַקָּדוֹשׁ.

Now, it is well known that Israelites are by their very nature compassionate and performers of kindness. 79a. Cf. Jerusalem Talmud, Kiddushin 4:1; Bamidbar Rabbah 8:4; Maimonides, Hilchot Issurei Biah 9:17 and Hilchot Matnot Aniyim 10:2. This is so because their souls issued from His attributes, blessed be He, in which chesed prevails over the attribute of din, gevurah, and tzimtzum,. and as it is written: “His chesed prevails over them who fear. Him.” The neshamah, therefore, is called “daughter of the priest,” as mentioned in the sacred Zohar. II:95a ff. (ibid., 101a, III:7a.—The kohanim (priests) are of the category of chesed (see Zohar I:256b; III:121b, and 145b).

וְהִנֵּה, הַצְּדָקָה הַנִּמְשֶׁכֶת מִבְּחִינָה זוֹ, נִקְרֵאת בְּשֵׁם ״מַעֲשֵׂה הַצְּדָקָה״, כִּי שֵׁם ״מַעֲשֶׂה״ נוֹפֵל עַל דָּבָר שֶׁכְּבָר נַעֲשָׂה, אוֹ שֶׁנַּעֲשֶׂה תָּמִיד מִמֵּילָא וְהִיא דָבָר הַהוֹוֶה וְרָגִיל תָּמִיד. וְאַף כָּאן, הֲרֵי מִדַּת הַחֶסֶד וְהָרַחֲמָנוּת הוּטְבְּעָה בְּנַפְשׁוֹת כָּל בֵּית יִשְׂרָאֵל מִכְּבָר מֵעֵת בְּרִיאוּתָן וְהִשְׁתַּלְשְׁלוּתָן מִמִּדּוֹתָיו יִתְבָּרֵךְ, כְּמוֹ שֶׁכָּתוּב: ״וַיִּפַּח בְּאַפָּיו כוּ׳״, ״וְאַתָּה נָפַחְתָּ בִּי״, ״וּמַאן דְּנָפַח כוּ׳״, וְגַם בְּכָל יוֹם וָיוֹם בְּטוּבוֹ מְחַדֵּשׁ מַעֲשֵׂה בְרֵאשִׁית, וַ״חֲדָשִׁים לַבְּקָרִים כוּ׳״.

Now, the charity that issues from this aspect is referred to as “the act of charity,” for the term act (maaseh) applies to that which is already done, or which is in constant action of itself, thus, something existent and usually constant. So here, too, the trait of kindness and compassion is implanted in the souls of the whole House of Israel from aforetimes, from the time of their creation and evolution from His attributes, blessed be He, as it is written: “He breathed into his nostrils…,” and “You did breathe it into me,” and “He who exhales….”, Part I, ch. 2; cf. Nachmanides on Genesis 2:7; Zohar III:46b; Kitzurim V’Hearot, p. 74.—All these quotations imply the Divine origin of the neshamah. Furthermore, “In His goodness He renews the act of creation every day,” and “They are new every morning….”

אַךְ לְשׁוֹן ״עֲבוֹדָה״ אֵינוֹ נוֹפֵל אֶלָּא עַל דָּבָר שֶׁהָאָדָם עוֹשֶׂה בִּיגִיעָה עֲצוּמָה נֶגֶד טֶבַע נַפְשׁוֹ, רַק שֶׁמְּבַטֵּל טִבְעוֹ וּרְצוֹנוֹ מִפְּנֵי רָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא, כְּגוֹן לְיַיגֵּעַ עַצְמוֹ בְּתוֹרָה וּבִתְפִלָּה ״עַד מִיצּוּי הַנֶּפֶשׁ כוּ׳״. וְאַף כָּאן בְּמִצְוַת הַצְּדָקָה, לִיתֵּן הַרְבֵּה יוֹתֵר מִטֶּבַע רַחֲמָנוּתוֹ וּרְצוֹנוֹ וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה עַל פָּסוּק ״נָתֹן תִּתֵּן״ – ״אֲפִילוּ מֵאָה פְעָמִים וְכוּ׳״.

An idiom of avodah (service), however, applies only to what man does with immense toil: it is contrary to his natural inclination, but he abnegates his nature and will before the will of the Supreme One, blessed is He, as, for example, to exhaust himself in Torah and prayer “to the extent of pressing out the soul….”, Deuteronomy 32 (on Deuteronomy 6:5). And in our case, too, as regards the commandment of charity, he gives exceedingly more than the nature of his compassion and will, and as our Sages, of blessed memory, commented, Deuteronomy 117. on the verse “Give, you shall give”: “even a hundred times.”

וְזֶהוּ שֶׁכָּתוּב ״וְהָיָה מַעֲשֵׂה הַצְּדָקָה״, שֶׁגַּם הַצְּדָקָה הַנִּקְרֵאת בְּשֵׁם ״מַעֲשֶׂה״ וְלֹא בְּשֵׁם ״עֲבוֹדָה״, אַף־עַל־פִּי־כֵן, בְּ״אִתְעָרוּתָא דִלְתַתָּא אִתְעָרוּתָא דִלְעֵילָּא״, מְעוֹרֵר גִּילּוּי אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא בְּהֶאָרָה רַבָּה וְהַשְׁפָּעָה עֲצוּמָה, וְנַעֲשֶׂה שָׁלוֹם בִּמְרוֹמָיו וְגַם בְּפָמַלְיָא שֶׁל מַטָּה.

And this is the meaning of “And the act of charity [shall be]”—i.e., even with that type of charity which is called an “act” [and not “service”], the arousal from below will elicit an arousal from above. One arouses a manifestation of the light of the En Sof, blessed is He, by way of a great illumination and immense effulgence, and peace is made in His high places and also among the attendants of below.

רַק שֶׁבָּעוֹלָם הַזֶּה הַשָּׁפָל לֹא יִתְגַּלֶּה הַשָּׁלוֹם וְהַבֵּירוּר וּפֵירוּד הָרַע מֵהַטּוֹב עַד עֵת קֵץ וְלֹא בִּזְמַן הַגָּלוּת, כַּנִּזְכָּר לְעֵיל. רַק בְּ״עוֹלָם קָטָן״ הוּא הָאָדָם בְּכָל ״עֵת מְצוֹא״ – זוֹ תְּפִלָּה, כְּמוֹ שֶׁכָּתוּב ״בְּצֶדֶק אֶחֱזֶה פָנֶיךָ״, כַּנִּזְכָּר לְעֵיל. אַךְ אַחַר הַתְּפִלָּה, יוּכַל לִהְיוֹת הָרַע חוֹזֵר וְנֵיעוֹר בְּקַל וּלְהִתְעָרֵב בַּטּוֹב, כַּאֲשֶׁר יִתְהַלֵּךְ בְּחֶשְׁכַת עוֹלָם הַזֶּה.

Though in this base world, the peace and the birur and separation of the evil from the good will not be manifest until the time of the end [but not during the time of the exile, as mentioned above], except in the microcosm, i.e., man, at every “time of finding”—meaning prayer, as it is written: “Through tzedek I will behold Your Countenance,” as mentioned above. Even so, after prayer it is possible that the evil will easily reawaken and become intermingled with the good as one walks in the darkness of this world.

אַךְ הַצְּדָקָה בִּבְחִינַת ״עֲבוֹדָה״, הִנֵּה, מֵאֲשֶׁר יָקְרָה וְגָדְלָה מַעֲלָתָהּ בִּמְאֹד מְאֹד, בִּהְיוֹתוֹ מְבַטֵּל טִבְעוֹ וּרְצוֹנוֹ הַגּוּפָנִי מִפְּנֵי רָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא, וְאִתְכַּפְיָא סִטְרָא אָחֳרָא, וַאֲזַי אִסְתַּלֵּק יְקָרָא דְקוּדְשָׁא־בְּרִיךְ־הוּא כוּ׳, וּ״כְיִתְרוֹן הָאוֹר מִן הַחֹשֶׁךְ״ דַּוְקָא כַּנּוֹדָע, אֵי לָזֹאת – אֵין הָרַע יָכוֹל לִהְיוֹת עוֹד חוֹזֵר וְנֵיעוֹר בְּקַלּוּת כָּל כָּךְ מֵאֵלָיו, רַק אִם הָאָדָם יְעוֹרְרֶנּוּ וְיַמְשִׁיכֶנּוּ עַל עַצְמוֹ חַס וְשָׁלוֹם.

But through the charity, which is in a mode of avodah, whereas its rank is extremely glorious and great [because one abnegates his nature and bodily will before the will of the Supreme One, blessed is He, and “subdues the sitra achara, and then rises the glory of the Holy One, blessed is He…,” II:128b. and just “like the excellence of light over darkness,” as known III:47b; see also ibid., II:187a, and Likkutei Amarim, Part I, ch. 12.], the evil can no longer reawaken so easily of itself, unless, Heaven forfend, man would arouse it and draw it upon himself.

וְזֶהוּ שֶׁכָּתוּב ״הַשְׁקֵט וָבֶטַח עַד עוֹלָם״, ״הַשְׁקֵט״ הוּא מִלְּשׁוֹן ״שׁוֹקֵט עַל שְׁמָרָיו״, דְּהַיְינוּ, שֶׁהַשְּׁמָרִים נִפְרָדִים לְגַמְרֵי מִן הַיַּיִן וְנוֹפְלִין לְמַטָּה לְגַמְרֵי, וְהַיַּיִן לְמַעְלָה זַךְ וְצָלוּל בְּתַכְלִית. וְעַל דֶּרֶךְ זֶה הוּא בַּ״עֲבוֹדַת הַצְּדָקָה״, הַ״שְּׁמָרִים״ הֵן בְּחִינַת תַּעֲרוֹבֶת רַע שֶׁבְּנַפְשׁוֹ, – נִבְרָר וְנִפְרָד מְעַט מְעַט עַד שֶׁנּוֹפֵל לְמַטָּה לִמְקוֹרוֹ וְשָׁרְשׁוֹ, וּכְמוֹ שֶׁכָּתוּב: ״וְתַשְׁלִיךְ בִּמְצוּלוֹת יָם כָּל חַטֹּאתָם״:

And this is the meaning of “quietness and surety forever.” השקט (quietness) is of the etymon of “שוקט—(he rests) on his dregs,”, p. 76 ff.). meaning that the dregs are completely separated from the wine and fall completely netherward, while the wine above is wholly pure and clear. In an analogous manner it is with the avodah of charity: the dregs are the aspect of the mixture of evil in his soul which is gradually extricated and separated until it falls netherward to its root and source, and as it is written: “And You will cast all their sins into the depths of the sea.”