"And he garbed himself with tzedakah as a coat of mail, and a helmet of salvation upon his head." (On this verse) our sages, of blessed memory, commented: "Just as with chain mail each scale adds up to form a large mail, so it is with charity; each coin adds up to a large amount." This means, just as the mail is made of scales over gaps, and these shield against any arrow entering through the gaps, so it is with the act of charity.

The meaning of this is (as follows). Charity is greater than all the commandments. (The performance of the commandments) produces "garments" for the soul. (These garments) are elicited from the light of the blessed En Sof, from the level of sovev kolalmin ( as the meaning of memale kolalmin and sovev kolalmin has been explained in Likutei Amarim, see there ), by the "arousal from below," i.e. the (performance of the) command of G‑d and the will of the blessed Supreme Being. The essence of this efflux from the light of the blessed En Sof is a garment and encompassing light (or makif) for the ten Sefirot of Atzilut, Beriah, Yetzirah and Asiyah [which evolve from cause to cause and from rung to rung ...] referred to as memale kolalmin. This means that the light of the blessed En Sof vests Itself and radiates within the whole evolution of the ten Sefirot of Atzilut, Beriah, Yetzirah and Asiyah, and it emanates the ten Sefirot of Atzilut which evolve into Beriah, Yetzirah and Asiyah, by means of an immense contraction (tzimtzum) [explained in Etz Chayim ], and is referred to as the inner light (or pnimi).

Now, by the fulfillment of the commandments the above-mentioned or makif is elicited and radiates within the ten Sefirot of Atzilut, Beriah, Yetzirah and Asiyah, thereby uniting Itself with the or pnimi. This is referred to as the unification of the Holy One, blessed is Hie, and His Shechinah, as explained elsewhere. And from a reflection of a reflection from the above-mentioned or makif [by means of a great contraction] a garment is made in the lower and upper Garden of Eden for the nefesh-ruach-neshamah of man, enabling diem to derive pleasure and attain some apprehension and illumination from the light of the blessed En Sof, as explained elsewhere. And this is what our sages, of blessed memory, said: "In this world there is no reward for the commandments." For in this world, which is physical, and in a state of limitation and a great, and most immense contraction, it is impossible that any reflection of the light of the blessed En Sof should become invested, except by means of the ten Sefirot, which, in the sacred Zo/wr, are referred to as the "body": "Chesed is the right arm,,.." For just as there is no comparison between the physical body and the soul, so there is no comparison whatever between the ten Sefirot of Atzilut and the Supreme Emanator, the blessed En Sof. For in relation to the blessed En Sof even the Supreme chochmah, which is the first (of the Sefirot), is on the plane of a material action, as explained in Likutei Amarim.

Therefore, by the act of charity and the performance of kindness [the fruits of which man enjoys in this world ] there appear, metaphorically speaking, gaps in the supernal garment that encompasses the Body— [the kelim (vessels) of the ten Sefirot ]— through which to irradiate and to diffuse light and abundance: from "chesed, the right arm"— longevity in this physical world; and from "the left arm"— wealth and honour, and likewise with beauty, grandeur and majesty, and gladness.

But to prevent the chitzonim from drawing, above, from the light and abundance which evolves and descends netherwards to this physical world, and likewise, below, to shield man, and to guard him and to save him from all physical and spiritual harm, the or makif reflects the light, and, figuratively speaking, fills the breach.

For it is of the category of Infinitude and sovev kolalnrin, as mentioned above. And this is what our sages, of blessed memory, said: "Adds up to A great amount," for "Great is the Lord and exceedingly glorified"— without end, limit, and restriction [ Heaven Forfend].

But what causes the descent to this physical world of the light and abundance from the ten Sefirot [which are referred to as the "body"] ? It is the above-mentioned union; for it is an additional radiation and effluence from the level of the light of the En Sof, the blessed Supreme Emanator, in a measure exceeding the radiation and effluence at the beginning of the emanation and evolution ... And the additional radiation and effluence starts at the beginning of the ten Sefirot.

That is the meaning of "And a helmet of salvation upon his head": yeshu'ah is of the etymon of vayisha'— "And the Lord had regard to Abel and his gift," which refers to the descent of the light and abundance of the "three-hundred-and-seventy lights" mentioned in the sacred Zohar, and as it is written: "May the Lord make His Face radiate toward you"; "May He make His face radiate with us forever"— with us, that is, through the act of charity. is the right arm,,.." For just as there is no comparison between the physical body and the soul, so there is no comparison whatever between the ten Sefirot of Atzilut and the Supreme Emanator, the blessed En Sof. For in relation to the blessed En Sof even the Supreme chochmah, which is the first (of the Sefirot), is on the plane of a material action, as explained in Likutei Amarim.

And this is the meaning of "He who sows tzedakot (charities), brings forth yeshu'ot" "So may the Lord make His Face radiate towards them," "their tzedakah shall stand forever;" and may their horn be exalted by the yeshu'ah of "He who causes to sprout the horn of yeshuah" the sprout of tzedakah from the "helmet of yeshuah"— mentioned above, as is the wish (of he) who seeks it.