Tanya — Igeret HaKodesh אִגֶּרֶת הַקֹּדֶשׁ, Chapter 4

אֵין יִשְׂרָאֵל נִגְאָלִין אֶלָּא בִּצְדָקָה, שֶׁנֶּאֱמַר ״וְשָׁבֶיהָ בִּצְדָקָה״. כְּתִיב: ״צֶדֶק לְפָנָיו יְהַלֵּךְ״, וַהֲוָה־לֵיהּ־לְמֵימַר: ״יֵלֵךְ״. אַךְ הָעִנְיָן, עַל פִּי מַה שֶּׁכָּתוּב ״לְךָ אָמַר לִבִּי בַּקְּשׁוּ פָנָי״, פֵּירוּשׁ, בַּקְּשׁוּ פְּנִימִית הַלֵּב. כִּי הִנֵּה, בְּלַהַב יְסוֹד הָאֵשׁ הָאֱלֹקִית שֶׁבַּלֵּב (נוסח אחר: הִנֵּה, בְּהַלֵּב [יְסוֹד הָאֵשׁ הָאֱלֹקִית שֶׁבַּלֵּב]) יֵשׁ ב׳ בְּחִינוֹת: בְּחִינַת חִיצוֹנִיּוּת, וּבְחִינַת פְּנִימִיּוּת.

FOUR. Israel shall be redeemed only through tzedakah, as it is written: “Veshaveha—and her repatriates, through tzedakah.” 139a; Sanhedrin 98a. It is written: “Tzedek lefanav yehalech.” (righteousness; here in the sense of charity) shall go before Him. Now, it should really say: yelech..” But the idea is according to what is written: “My heart said for You, ‘Seek panay (My face),’” that is: “Seek the pnimiyut 1:10. of the heart.” For in the heart [the element of the Divine fire that is in the heart] there are two aspects: the aspect of chitzoniyut,; the degree furthest removed from pnimiyut, the essence. See Addendum, Mystical Concepts in Chassidism, s.v Chitzoniyut. and the aspect of pnimiyut.

חִיצוֹנִיּוּת הַלֵּב, הִיא הִתְלַהֲבוּת הַמִּתְלַהֶבֶת מִבְּחִינַת הַבִּינָה וְהַדַּעַת בִּגְדוּלַּת ה׳ אֵין־סוֹף בָּרוּךְ־הוּא, (להתבוננן) [לְהִתְבּוֹנֵן] בִּגְדוּלָּתוֹ, וּלְהוֹלִיד מִתְּבוּנָה זוֹ אַהֲבָה עַזָּה כְּרִשְׁפֵּי אֵשׁ וְכוּ׳.

The chitzoniyut of the heart is the enthusiasm that flares up on account of the understanding (binah) and the knowledge (daat) of the greatness of the L–rd, the En Sof, blessed is He, by contemplating on His greatness, and from this contemplation giving birth to a strong love resembling “flashes of fire….”

וּפְנִימִיּוּת הַלֵּב, הִיא הַנְּקוּדָּה שֶׁבִּפְנִימִיּוּת הַלֵּב וְעוּמְקָא דְלִבָּא, שֶׁהִיא לְמַעְלָה מַּעְלָה מִבְּחִינַת הַדַּעַת וְהַתְּבוּנָה שֶׁיּוּכַל הָאָדָם לְהִתְבּוֹנֵן בְּלִבּוֹ בִּגְדוּלַּת ה׳, וּכְמוֹ שֶׁכָּתוּב ״מִמַּעֲמַקִּים קְרָאתִיךָ ה׳״ – מֵעוּמְקָא דְלִיבָּא (וְעַל דֶּרֶךְ מָשָׁל, כְּמוֹ בְּמִילֵּי דְעָלְמָא, לִפְעָמִים יֵשׁ עִנְיָן גָּדוֹל מְאֹד מְאֹד, שֶׁכָּל חַיּוּת הָאָדָם תָּלוּי בּוֹ וְנוֹגֵעַ עַד נְקוּדַּת פְּנִימִיּוּת הַלֵּב וְעַד בִּכְלָל, וְגוֹרֵם לוֹ לִפְעָמִים לַעֲשׂוֹת מַעֲשִׂים וּלְדַבֵּר דְּבָרִים שֶׁלֹּא בְדַעַת כְּלָל).

The pnimiyut of the heart is the innermost point in the heart and depth of the heart which transcends the aspect of knowledge and contemplation that man can contemplate in his heart on the greatness of the L–rd; and as it is written: “From the depths I call to You, O L–rd,” i.e., from the depth of the heart. II:63b. (It is, for example, so with worldly matters: sometimes there is an extremely important matter upon which the whole vitality of man hinges and touches him as far as, and including, the innermost point of the heart, and it causes him to perform acts and say things without any reason whatsoever. (1814) there do not appear any brackets at all.

וְזֶה לְעוּמַּת זֶה, כָּכָה הוּא מַמָּשׁ בַּעֲבוֹדָה שֶׁבַּלֵּב. וְהַיְינוּ, לְפִי שֶׁבְּחִינַת נְקוּדַּת פְּנִימִית הַלֵּב הִיא לְמַעְלָה מִבְּחִינַת הַדַּעַת הַמִּתְפַּשֵּׁט וּמִתְלַבֵּשׁ בַּמִּדּוֹת שֶׁנּוֹלְדוּ מֵחָכְמָה־בִּינָה־דַּעַת כַּנּוֹדָע, רַק הִיא בְּחִינַת הֶאָרַת חָכְמָה עֶלְיוֹנָה שֶׁלְּמַעְלָה מֵהַבִּינָה וְהַדַּעַת, וּבָהּ מְלוּבָּשׁ וְגָנוּז אוֹר ה׳ מַמָּשׁ, כְּמוֹ שֶׁכָּתוּב ״ה׳ בְּחָכְמָה כוּ׳״, וְהִיא הִיא בְּחִינַת נִיצוֹץ אֱלֹקוּת שֶׁבְּכָל נֶפֶשׁ מִיִּשְׂרָאֵל.

And “the one corresponds to the other,” it is precisely so with the “service of the heart.” This is because the faculty of the innermost point of the heart transcends the faculty of reason (daat)—which extends and vests itself in the attributes born of wisdom, understanding, and knowledge (chabad), as known., gevurah, tiferet, etc., are the offsprings of the three intellectual faculties of chochmah, binah, and daat (cf. Likkutei Amarim, Part I, ch. 3); daat in particular exerts a determinative influence upon the attributes (cf. below, Epistle 15). See also Likkutei Amarim, Part II, ch. 8. It is, of the heart. rather, an aspect of the radiation from the supreme chochmah, which transcends binah and daat,. and in which there is vested and concealed the actual light of G–d, as it is written: “The L–rd with chochmah….” founded the earth,” or “the L–rd in chochmah,” etc. Chochmah, the “hyle” of the creation (cf. Addendum, Mystical Concepts in Chassidism, s.v. Chochmah), “embodies,” as it were, Divinity. Hence the soul contains a spark of Divinity in its faculty of chochmah—which ultimately originates in the Supreme chochmah. See Likkutei Amarim, Part I, ch. 18; cf. Etz Chaim 42:3. And this precisely is the aspect of the spark of Divinity in every soul of Israel.)

וּמַה שֶּׁאֵין כָּל אָדָם זוֹכֶה לְמַדְרֵגָה זוֹ, לַעֲבוֹדָה שֶׁבַּלֵּב מֵעוּמְקָא דְלִבָּא בִּבְחִינַת פְּנִימִיּוּת, הַיְינוּ, לְפִי שֶׁבְּחִינָה זוֹ הִיא אֶצְלוֹ בִּבְחִינַת גָּלוּת וְשִׁבְיָה, וְהִיא בְּחִינַת גָּלוּת הַשְּׁכִינָה מַמָּשׁ, כִּי הִיא הִיא בְּחִינַת נִיצוֹץ אֱלֹהוּת שֶׁבְּנַפְשׁוֹ הָאֱלֹהִית. וְסִבַּת הַגָּלוּת, הוּא מַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה ״גָּלוּ לְבָבֶל שְׁכִינָה עִמָּהֶם״, דְּהַיְינוּ מִפְּנֵי שֶׁהִלְבִּישׁ בְּחִינַת פְּנִימִית נְקוּדַּת לְבָבוֹ בְּ״זֶה לְעוּמַּת זֶה״, דְּהַיְינוּ בִּלְבוּשִׁים צוֹאִים דְּמִילֵּי דְּעָלְמָא וְתַאֲוֹת עוֹלָם הַזֶּה, הַנִּקְרָא בְּשֵׁם ״בָּבֶל״, וְהִיא בְּחִינַת עָרְלָה הַמְכַסָּה עַל הַבְּרִית וּנְקוּדָּה הַפְּנִימִית שֶׁבַּלֵּב, וְעַל זֶה נֶאֱמַר: ״וּמַלְתֶּם אֵת עָרְלַת לְבַבְכֶם״.

The reason that not every person merits this rank [of the service of the heart from the depth of the heart in a state of pnimiyut] is because this aspect is with him in a state of exile and captivity. is the innermost point; the essence. (See Addendum, ibid., s.v. Pnimiyut) Intellect and emotion are external to soul; they are its expression and manifestation. Chochmah, a state of nascence rather than an external entity, is as close to essence of soul as is attainable. Its revelation is the expression of the soul’s essence and is naturally uncommon. As the text explains, it is in a “state of exile,” the spark of Divinity within it prevented from manifesting itself, remaining more potential than effective in ordering actual life. And this is actually the state of the exile of the Shechinah, for this precisely is the aspect of the spark of Divinity that is in his divine soul. The cause of the exile is as our Sages, of blessed memory, said: 29a. “They were exiled to Babylon, and the Shechinah went with them”; i.e., (man) has vested the aspect of the innermost point of his heart in the corresponding opposite, namely in the soiled garments of mundane matters and worldly desires, which are referred to as “Babylon,”, Part I, ch. 17, with respect to Edom. and is the aspect of the prepuce that covers the covenant and the innermost point of the heart. Of this it was said: “And you shall excise the prepuce of your heart.”

וְהִנֵּה, בַּמִּילָה יֵשׁ שְׁנֵי בְּחִינוֹת: מִילָה וּפְרִיעָה, שֶׁהֵן עָרְלָה גַסָּה וּקְלִיפָּה דַקָּה. וְכֵן בְּעָרְלַת הַלֵּב יֵשׁ גַּם כֵּן תַּאֲוֹת גַּסּוֹת וְדַקּוֹת – מִילָה וּפְרִיעָה; וּ״מָל וְלֹא פָרַע – כְּאִלּוּ לֹא מָל״, מִפְּנֵי שֶׁסּוֹף סוֹף עֲדַיִין נְקוּדַּת פְּנִימִית הַלֵּב הִיא מְכוּסָּה בִּלְבוּשׁ שַׂק דַּק, בִּבְחִינַת גָּלוּת וְשִׁבְיָה.

Now, in circumcision there are two grades: milah and periah,, ad loc.). which (apply respectively to) the coarse prepuce and the thin membrane. With respect to the prepuce of the heart there are likewise coarse and delicate desires. These require milah and periah, and “having circumcised and not having uncovered is tantamount to not having circumcised,” 137b. because, after all, the innermost point of the heart is still covered in a garment of thin sackcloth: in a state of exile and captivity. 23:17, s.v. Periah.

וְהִנֵּה, עַל מִילַת הָעָרְלָה מַמָּשׁ כְּתִיב ״וּמַלְתֶּם אֵת עָרְלַת לְבַבְכֶם״ אַתֶּם בְּעַצְמְכֶם. אַךְ לְהָסִיר הַקְּלִיפָּה הַדַּקָּה, זֶהוּ דָּבָר הַקָּשֶׁה עַל הָאָדָם, וְעַל זֶה נֶאֱמַר בְּבִיאַת הַמָּשִׁיחַ: ״וּמָל ה׳ אֱלֹהֶיךָ אֶת לְבָבְךָ כוּ׳, לְאַהֲבָה אֶת ה׳ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ לְמַעַן חַיֶּיךָ״, כְּלוֹמַר – לְמַעַן כִּי ה׳ לְבַדּוֹ הוּא כָּל חַיֶּיךָ מַמָּשׁ, שֶׁלָּכֵן אַהֲבָה זוֹ הִיא מֵעוּמְקָא דְלִבָּא – מִנְּקוּדָּה פְּנִימִית מַמָּשׁ כַּנִּזְכָּר לְעֵיל, וּלְמַעְלָה מִבְּחִינַת הַדַּעַת.

Now, concerning the excision of the prepuce itself it is written: “And you shall excise the prepuce of your heart,” i.e., you, by yourselves. But the removal of the thin membrane is a difficult matter for man, and of this it was said that with the coming of the Messiah “the L–rd, your G–d, will circumcise your heart…to love the L–rd your G–d with all your heart and all your soul, for the sake of your life,” i.e., because the L–rd alone is literally your whole life., by the author’s son, R. Dov Ber of Lubavitch, where this oft-quoted principle is elucidated: “It is written (Deuteronomy 30:20): ‘to love the L–rd your G–d, for He is your life.’ (The verse uses the masculine term for ‘He’—הוא, translit.: Hu.) It is impossible to explain that ‘for Hu is your life’ refers to ‘to love the L–rd’—i.e., that this love is your life. For if so, it would have to say ‘for היא (translit.: He, the feminine gender, since the Hebrew for love—ahavah—is a feminine word)…. Why then does it say ‘for Hu…’? No doubt that the meaning of this passage is intelligible to all, that is, that ‘for Hu is your life’ is a reason given: why should you love (the L–rd)? Because ‘He is your life.’” (Beginning of Kuntres Hahitpaalut; see also Iggeret Hateshuvah, ch. 9.) That is why this love stems from the depth of the heart, from the truly innermost point, as mentioned above, and transcends the faculty of daat.

וְלָכֵן מָשִׁיחַ בָּא בְּהֶיסַּח הַדַּעַת לִכְלָלוּת יִשְׂרָאֵל, וְהִיא גִּילּוּי בְּחִינַת נְקוּדָּה פְּנִימִית הַכְּלָלִית, וִיצִיאַת הַשְּׁכִינָה הַכְּלָלִית מֵהַגָּלוּת וְהַשִּׁבְיָה, לָעַד וּלְעוֹלְמֵי עוֹלָמִים. וְכֵן, כָּל נִיצוֹץ פְּרָטִי מֵהַשְּׁכִינָה שֶׁבְּנֶפֶשׁ כָּל אֶחָד מִיִּשְׂרָאֵל יוֹצֵאת מֵהַגָּלוּת וְהַשִּׁבְיָה לְפִי שָׁעָה, בְּ״חַיֵּי שָׁעָה״ זוֹ תְּפִלָּה, וַעֲבוֹדָה שֶׁבַּלֵּב מֵעוּמְקָא דְלִבָּא, מִבְּחִינַת נְקוּדָּה הַפְּנִימִית הַנִּגְלֵית מֵהָעָרְלָה, וְעוֹלָה לְמַעְלָה, לְדָבְקָה בוֹ בִּתְשׁוּקָה עַזָּה בִּבְחִינַת ״לְמַעַן חַיֶּיךָ״.

Therefore, too, the Messiah will come when generally “unexpected, lit., removal (or lack) of daat. The interpretation here is that the lack of daat comes through a transcendence of daat rather than the conventional inference of forgetfulness. by Israel,” 97a. which is the manifestation of the general innermost point, and the emergence of the general Shechinah from the exile and captivity forever more. Similarly, every individual spark of the Shechinah, inherent in the soul of every one of Israel, emerges for the moment from the exile and captivity during the “momentary life—meaning prayer,” 10a, see comment by Rashi and Maharsha, ad loc., though see Kuntres Acharon, Essay 4.) and the service of the heart from the depth of the heart, (i.e.,) from the aspect of the innermost point [which becomes revealed from the prepuce and soars upward to cleave unto Him with a fierce passion, in a mode of “for the sake of your life”].

וְהוּא גַם כֵּן בִּבְחִינַת הֶיסַּח דַּעַת הָאָדָם, כִּי בְּחִינָה זוֹ הִיא לְמַעְלָה מִדַּעַת הָאָדָם וְהִתְבּוֹנְנוּתוֹ בִּגְדוּלַּת ה׳, רַק הִיא בְּחִינַת מַתָּנָה נְתוּנָה מֵאֵת ה׳ מִן הַשָּׁמַיִם, מֵהֶאָרַת בְּחִינַת פָּנִים הָעֶלְיוֹנִים, כְּמוֹ שֶׁכָּתוּב ״יָאֵר ה׳ פָּנָיו אֵלֶיךָ״, וּכְמוֹ שֶׁכָּתוּב: ״וּמָל ה׳ אֱלֹקֶיךָ״ כוּ׳.

And this, too, is considered a state of hessech daat of man. For that rank residing within man in concealment. transcends the daat of man and his contemplation on the greatness of the L–rd; it is, though, a sort of gift given by the L–rd from Heaven from the radiation of the [aspect of the] Supreme Countenance, as it is written: “May the L–rd make His Countenance shine upon you,” and as it is written: “And the L–rd, your G–d, will circumcise….”

אַךְ מוּדַעַת זֹאת, כִּי ״אִתְעָרוּתָא דִלְעֵילָּא״ הִיא בְּ״אִתְעָרוּתָא דִלְתַתָּא״ דַּוְקָא, בִּבְחִינַת הַעֲלָאַת ״מַיִּין נוּקְבִין״, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה ״אֵין טִפָּה יוֹרֶדֶת מִלְמַעְלָה כוּ׳״. וְלָכֵן צָרִיךְ הָאָדָם לַעֲשׂוֹת בְּעַצְמוֹ תְּחִלַּת מִילָה זוֹ, לְהָסִיר עָרְלַת הַלֵּב וּקְלִיפָּה הַגַּסָּה וְדַקָּה, הַמַּלְבִּישׁוֹת וּמְכַסּוֹת עַל בְּחִינַת נְקוּדַּת פְּנִימִית הַלֵּב, שֶׁהִיא בְּחִינַת אַהֲבַת ה׳, בְּחִינַת ״לְמַעַן חַיֶּיךָ״, שֶׁהִיא בַּגָּלוּת בְּתַאֲווֹת עוֹלָם הַזֶּה, שֶׁהֵם גַּם כֵּן בִּבְחִינַת ״לְמַעַן חַיֶּיךָ״ בְּ״זֶה לְעוּמַּת זֶה״, כַּנִּזְכָּר לְעֵיל.

But it is well known that an arousal from above comes only in response to an arousal from below, I:77b, 86b, 88a; III:110b; et passim. See also below, notes 46 and 47, and below, Epistle 5, notes 83-90 (and the text to which these notes apply). in the mode of an elevation of mayin nukvin, I:29b: “The earth is fed from the waters of the heaven, and its waters are poured into it. However, these waters are masculine, and the nether ones are feminine; and the nether ones are fed from the masculine ones. The nether waters call to the upper, like a female that receives the male…,” see there and ibid. 60b. The essentially Lurianic concept of the elevation of the feminine waters (mayin nukvin) is the “arousal from below” (see previous note), which consequently elicits the masculine waters (mayin duchrin)—the “arousal from above,” to issue and effuse netherward, “to feed, and be received by, the category of the feminine.” See Etz Chaim 39:1 ff. and Likkutei Amarim, Part I, end of ch. 10 and end of ch. 53. as our Sages, of blessed memory, said: “No drop (of rain) descends from above….” III:247b; Bereishit Rabbah 13:13. It is, therefore, necessary that man perform first the milah by himself, to remove the prepuce of the heart and the coarse and thin husks which clothe and cover the innermost point of the heart [i.e., the aspect of the love of the L–rd in a mode of “for the sake of your life,” which is in exile among the desires of this world, which are also in a mode of “for the sake of your life” by way of “the one corresponding to the other,” as mentioned above].

וְהַיְינוּ, עַל־יְדֵי נְתִינַת הַצְּדָקָה לַה׳ מִמָּמוֹנוֹ, שֶׁהוּא חַיּוּתוֹ. וּבִפְרָט מִי שֶׁמְּזוֹנוֹתָיו מְצוּמְצָמִים וּדְחִיקָא לֵיהּ שַׁעְתָּא טוּבָא, שֶׁנּוֹתֵן מֵחַיָּיו מַמָּשׁ. וּבִפְרָטוּת אִם נֶהֱנֶה מִיגִיעַ כַּפָּיו, שֶׁאִי אֶפְשָׁר שֶׁלֹּא עָסַק בָּהֶם פְּעָמִים רַבּוֹת בִּבְחִינַת נְקוּדַּת פְּנִימִית הַלֵּב מֵעוּמְקָא דְלִבָּא, כְּמִנְהַג הָעוֹלָם בְּעִסְקֵיהֶם בְּמַשָּׂא וּמַתָּן וּכְהַאי גַּוְנָא.

And this is done by the giving of charity to G–d from his money which is his vitality, especially with him whose substance is limited and who is very hard-pressed at the time, for he gives of his very life;, Part I, ch. 37. and more specifically, when he earns by the toil of his hands. For it is not possible that one does not work oftentimes in a mode of “the innermost point of the heart,” i.e., from the depth of the heart, as is the way of the world in their occupations with business and the like.

וַהֲרֵי עַתָּה הַפַּעַם כְּשֶׁמְּפַזֵּר מִיגִיעוֹ וְנוֹתֵן לַה׳ בְּשִׂמְחָה וּבְטוּב לֵבָב הִנֵּה בָּזֶה פּוֹדֶה נַפְשׁוֹ מִשַּׁחַת, דְּהַיְינוּ בְּחִינַת נְקוּדַּת פְּנִימִית לְבָבוֹ, שֶׁהָיְתָה בִּבְחִינַת גָּלוּת וְשִׁבְיָה בְּתוֹךְ הַקְּלִיפָּה גַּסָּה אוֹ דַקָּה, כְּמוֹ שֶׁכָּתוּב, ״מִכָּל מִשְׁמָר נְצוֹר לִבֶּךָ״ – ״מִשְׁמָר״ פֵּירוּשׁ בֵּית הָאֲסוּרִים, וְעַתָּה, נִפְדֶּה מֵהַחִיצוֹנִים בִּצְדָקָה זוֹ. וְזֶה גַּם כֵּן לְשׁוֹן ״פְּרִיעָה״ עִנְיַן פְּרִיעַת חוֹב, שֶׁנִּתְחַיֵּיב וְנִשְׁתַּעְבֵּד לַחִיצוֹנִים שֶׁמָּשְׁלוּ בוֹ עַל נְקוּדַּת פְּנִימִיּוּת לְבָבוֹ, וְזֶהוּ ״וְשָׁבֶיהָ בִּצְדָקָה״.

Thus, now, at the time that he disburses the fruits of his toil and gives unto the L–rd with joy and gladness, he, thereby, redeems his soul from the pit. That is, (he redeems) the innermost point of his heart which was in a state of exile and captivity within the coarse or thin husk (kelipah), as it is written: “Guard your heart from every mishmar”—the meaning of mishmar being a prison. on Genesis 42:17. Thus, now, through this charity, it was redeemed from the chitzonim. This is also periah, a notion of “removing a debt,” 10:7, Shevuot 7:7; Bava Batra 174a; etc. for he had become indebted and subjected to the chitzonim that ruled in him over the innermost point of his heart. And this is the meaning of “and her captives (shaveha), (thus reading: her repatriates), or to the root שבה to capture (thus reading: her captives). through tzedakah.”

וְזֶהוּ ״צֶדֶק לְפָנָיו יְהַלֵּךְ״, ״לְפָנָיו״ – הוּא מִלְּשׁוֹן פְּנִימִיּוּת, וִ״יְהַלֵּךְ״ – הוּא מִלְּשׁוֹן הוֹלָכָה, שֶׁמּוֹלִיךְ אֶת פְּנִימִית הַלֵּב לַה׳, וְאַחַר כָּךְ ״יָשִׂים לְדֶרֶךְ״ ה׳ ״פְּעָמָיו״, כְּמוֹ שֶׁכָּתוּב: ״וְהָלַכְתָּ בִּדְרָכָיו״, ״אַחֲרֵי ה׳ אֱלֹהֵיכֶם תֵּלֵכוּ״, בְּכָל מַעֲשֵׂה הַמִּצְוֹת, וְתַלְמוּד תּוֹרָה כְּנֶגֶד כּוּלָּן, שֶׁכּוּלָּן עוֹלִין לַה׳ עַל־יְדֵי פְּנִימִית הַלֵּב, בְּיֶתֶר שְׂאֵת וּמַעְלָה מַּעְלָה מֵעֲלִיָּיתָן לַה׳ עַל־יְדֵי חִיצוֹנִית הַלֵּב, הַנּוֹלָד מֵהַתְּבוּנָה וְהַדַּעַת לְבַדָּן, בְּלִי הֶאָרַת פָּנִים מִלְמַעְלָה אֶלָּא בִּבְחִינַת הֶסְתֵּר פָּנִים, כִּי אֵין הַפָּנִים הָעֶלְיוֹנִים מְאִירִים לְמַטָּה אֶלָּא בְּאִתְעָרוּתָא דִלְתַתָּא, בְּמַעֲשֵׂה הַצְּדָקָה הַנִּקְרָא ״שָׁלוֹם״. וְזֶהוּ שֶׁכָּתוּב: ״פָּדָה בְשָׁלוֹם נַפְשִׁי״ – ״נַפְשִׁי״ דַּיְיקָא.

And this is the meaning of Tzedek shall go (yehalech) before Him (lefanav): Lefanav is of the etymon of pnimiyut, and yehalech has a connotation of holacha (leading). For itrighteousness; charity. Psalms 85:14 is now interpreted to read: charity leads the pnimiyut of the heart to G–d. leads the innermost (point) of the heart to G–d, and then “it sets his steps toward the way of G–d,” 85:14 (conclusion of “tzedek lefanav yehalech”). as it is written: “And you shall walk in His ways”; “You shall go after the L–rd your G–d,”—with every performance of the commandments, and the study of Torah, which is equivalent to them all. 1:1. For they all ascend to G–d through the inwardness of the heart with greater uplifting, and exceedingly surpassing, their ascent to G–d through the externality of the heart II:210b. [which is born of contemplation and knowledge alone, without an “illumination of the face”, in Hebrew. from above, but in a state of “concealment of the face”, in Hebrew.]. For the Supernal panim does not radiate downward except through an arousal from below, through the act of charity, which is called “peace.”, Peah, end of ch. 4; Bava Batra 10a. And this is the meaning of what is written: “He has redeemed my soul in peace,” stating expressly “my soul.”, the innermost point.

וְזֶהוּ גַּם כֵּן הַטַּעַם שֶׁנִּקְרָא הַצְּדָקָה ״שָׁלוֹם״, לְפִי שֶׁ״נַּעֲשֶׂה שָׁלוֹם בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם״ כְּמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה, דְּהַיְינוּ עַל־יְדֵי פִּדְיוֹן נַפְשׁוֹתֵיהֶן, הֵם חֵלֶק ה׳ מַמָּשׁ, מִידֵי הַחִיצוֹנִים, וּבִפְרָט צִדְקַת אֶרֶץ יִשְׂרָאֵל, שֶׁהִיא צִדְקַת ה׳ מַמָּשׁ, כְּמוֹ שֶׁכָּתוּב: ״תָּמִיד עֵינֵי ה׳ אֱלֹהֶיךָ בָּהּ״, ״וְהָיוּ עֵינַי וְלִבִּי שָׁם כָּל הַיָּמִים״.

This is also the reason why charity is called “peace” (shalom), because according to the saying of our Sages, of blessed memory,, Peah, end of ch. 4; Bava Batra 10a. peace is made between Israel and their Father in Heaven through the redemption of their souls [which are truly a part of G–d] from the hands of the chitzonim. This is especially the case with charity for the Land of Israel, for it is truly the charity of the L–rd, as it is written: “The eyes of the L–rd your G–d are constantly upon it”; “And My eyes and My heart will be there at all times.”

וְהִיא שֶׁעָמְדָה לָנוּ לִפְדּוֹת חַיֵּי נַפְשֵׁנוּ מֵעֲצַת הַחוֹשְׁבִים לִדְחוֹת פְּעָמֵינוּ, וְתַעֲמוֹד לָנוּ לָעַד, לָשׂוּם נַפְשֵׁנוּ בְּחַיִּים אֲמִיתִּים, מֵחַיֵּי הַחַיִּים, ״לֵאוֹר בְּאוֹר הַחַיִּים״, אֲשֶׁר ״יָאֵר ה׳ פָּנָיו אִתָּנוּ סֶלָה״, אָמֵן כֵּן יְהִי רָצוֹן:

And it has stood by us to redeem the life of our soul from the counsel of those who intend to repel our steps, and it will stand by us forever to establish our soul in the true life of the Fountainhead of life, 71a; Tikkunei Zohar 19 (41b) and 69 (115a); and see below, end of Epistle 22a. to be enlightened with the light of life which the L–rd “will make His Countenance shine upon us forever,” amen—may this be (His) will.