והנה מודעת זאת דיש ב׳ מיני דחילו ורחימו

Now it is well known1 that there are two types of awe [of G‑d] and [two types] of love [of G‑d].

הראשונות הן הנולדות מהתבונה והדעת בגדולת ה׳, ובדברים המביאין לידי אהבת ה׳ ויראתו

The first ones are born of an understanding and cognition of the greatness of G‑d, and of those matters that lead to the love of G‑d and to the fear of Him, such as G‑d’s closeness to the Jewish people.

והאחרונות הן הבאות אחר כך מלמעלה, בבחינת מתנה

The latter ones are those that come afterwards, from Above, as a gift,

After one has acquired a love and fear of G‑d as a result of his own contemplation, he is then granted from Above a heightened measure of love and fear.

וכמו שמבואר במקום אחר על פסוק: עבודת מתנה אתן את כהונתכם

as explained elsewhere2 in comment on the verse,3 “I shall grant [you] your priestly service as a gift.”

שהיא מדת אהבה

This [priesthood] refers to the attribute of love,

וכן הוא גם כן ביראה

and it is likewise with regard to awe. I.e., there is a degree of fear of G‑d that is likewise granted as a gift from Above.

והנה ודאי אין ערוך כלל בין הראשונות, שהן תולדות השכל הנברא

Now there is surely no comparison between the first ones, the lower levels of love and fear, which are the products of the created intellect,

לגבי האחרונות, שהן מהבורא יתברך שמו

and the latter ones, which are [a gift] from the Creator, blessed be His Name.

Just as there can be absolutely no comparison between Creator and created, so too can there be no comparison between the love and fear generated by each of these two levels.

ולכן הן הן הנקראות בשם אמת

That is why it is these [latter degrees of love and fear] that are referred to as “truth”,

כי חותמו של הקדוש ברוך הוא אמת

for “the seal of the Holy One, blessed be He, is truth,”4

שהוא אמת האמיתי, וכל האמת שבנבראים כלא חשיבי קמיה

for He is the true Truth, and in relation to Him all truth among created beings is considered as nothing.

Since G‑d is absolute truth, the love and fear that emanate from Him are deemed “truth” as well.

אך איזה הדרך שיזכה האדם לאמת ה׳

But which is the way whereby a man can merit [the loftier love and fear that are termed] “the truth of G‑d”?

הנה הוא על ידי שיעורר רחמים רבים לפני ה׳ על הניצוץ שבנפשו

It is by arousing great compassion in G‑d’s eyes for the spark in his soul.

שהיא מדתו של יעקב, מבריח מהקצה אל הקצה

This [attribute of compassion] is the attribute of Jacob, who5 “bolts from one end through to the other,”

דהיינו: מרום המעלות עד למטה מטה

that is, from the uppermost of all levels to the nether-most,

להמשיך אמת ה׳ לעולם השפל הזה החשוך

causing the “truth of G‑d” to flow to this lowly, dark world;

וכמו שכתוב: כי אשב בחשך, ה׳ אור לי

as it is written,6 “When I sit in darkness, G‑d is a light unto me.”

וזהו: כי גבר עלינו חסדו כו׳

And this is the meaning of the phrase,7 “For His kindness has prevailed over us.”

I.e., G‑d’s kindness has prevailed over the darkness of this world, illuminating even that aspect of a man’s soul that is clothed within his body.

In answer to the question asked above, then, it is now clear that the way by which one can arrive at “G‑d’s truth” is by the arousal of Divine compassion.

אך התעוררות רחמים רבים לפני ה׳ צריכה להיות גם כן באמת

However, [this] arousal of G‑d’s great compassion also needs to be done in truth.

וגם כשהוא באמת שלו, איך יוכל על ידי אמת שלו לעורר רחמים עליונים מאמת ה׳

But even when it is true in mortal terms, how — by means of relative truth — can one arouse Supernal compassion from the truth of G‑d?

אך העצה לזה היא מדת הצדקה

The solution recommended for this is to practice the attribute of charity,

שהיא מדת הרחמים על מאן דלית ליה מגרמיה

which is the attribute of compassion for him who has nothing of his own,

להחיות רוח שפלים כו׳

to8 “revive the spirit of the lowly.”

ובאתערותא דלתתא, אתערותא דלעילא: ה׳ מעורר ישנים ומקיץ נרדמים

And the arousal from below elicits an arousal from Above: G‑d9 “rouses those who sleep and awakens those who slumber”;

הם בחינת רחמים רבים וחסדים עליונים הנעלמים

[i.e., He rouses His] great compassion and the Supernal attributes of kindness which are concealed,

As with a sleeping person’s dormant soul-powers, “sleep” and (more deeply) “slumber” here signify two degrees of dormancy in the essentially concealed states of Divine compassion and kindness.

לצאת מההעלם אל הגילוי והארה רבה

so that they emerge from concealment into manifestation and into a great illumination,

לאור באור החיים, אמת ה׳ לעולם

so that [a man is]10 “illuminated with the light of life” — with11 the “truth of G‑d unto the world.”

* * *

וזהו לשון זריעה הנאמר בצדקה

This, then, is the meaning of the idiom of “sowing” related to charity, as in the verse with which this epistle opened, “He who sows charity,” or as in the verse,12 “Sow for yourselves for charity.”

להצמיח אמת העליון, אמת ה׳

one [thereby] causes the Supernal truth, the truth of G‑d, to sprout, just as a plant that sprouts reveals that which was previously sown.

ובפרט בצדקה וחסד של אמת שעושים עם ארץ הקודש, תבנה ותכונן במהרה בימינו אמן

[This is achieved] especially through acts of charity and true kindness that are done for the benefit of the Holy Land (May it be built and established speedily in our days, Amen!),

לקיים מה שכתוב: אמת מארץ תצמח

thereby realizing the verse,13 “Truth shall sprout forth from the land,” where ‘land’ alludes both to the Land of Israel here below and to the Sefirah of Malchut Above,

על ידי זריעת הצדקה בה

by sowing charity in it.

וחסד ורחמים רבים הנאספים ונלקטים לתוכה

And the kindness and great compassion that are gathered into it and gleaned in it,

הם מעוררים גם כן חסדים עליונים הצפונים ונעלמים (בנוסח אחר: בה)

correspondingly arouse the Supreme graces that are hidden and concealed14,

כמו שכתוב: אשר צפנת כו׳

as it is written,15 “[How great is Your kindness] which You have hidden,”

לכוננה ולהקימה

so that [the land] is established and set up firmly.

Both Eretz Yisrael and the Sefirah of Malchut of Atzilut must be buttressed; the latter, because of its descent in order to serve as a source of created beings that are lower than the World of Atzilut.

וזהו שכתוב: בצדקה תכונני

And of this it is written,16 “Through tzedakah shall you be firmly established,” referring to the establishment of the “Congregation of Israel” here below, as well as to its spiritual counterpart Above — the Sefirah of Malchut of Atzilut, which is also known by the same name.