10 After greetings of life and peace,

י אַחַר דְּרִישַׁת שְׁלוֹמָם וְחַיִּים,

may my opening words rouse “the ear that hears the life-giving admonition”1

פֶּתַח דְּבָרַי יָעִיר אֹזֶן שׁוֹמַעַת תּוֹכַחַת חַיִּים,

that the Living G‑d admonished through His prophet,2 saying:

אֲשֶׁר הוֹכִיחַ ה' חַיִּים עַל־יְדֵי נְבִיאוֹ, וְאָמַר:

“The kindnesses of G‑d have surely not ended….”3

"חַסְדֵי ה' כִּי לֹא תָמְנוּ וְגוֹ'",

Surprisingly, the Hebrew verb used here is tamnu (in the first person plural), which would make the phrase mean, “we have not been brought to an end.” If the verse sought to say that the kindnesses “have not ended,” rather than “because of G‑d’s kindnesses, we have not been brought to an end,” it should surely have used the verb tamu (in the third person plural), as the Alter Rebbe goes on to point out.

Now, it should really have said ki lo tamu,

וַהֲוָה־לֵיהּ־לְמֵימַר "כִּי לֹא תָמּוּ",

as in the phrase, “For your kindnesses have not ended….”4

כְּמוֹ שֶׁאוֹמְרִים: "כִּי לֹא תַמּוּ חֲסָדֶיךָ וְגוֹ'".

The Alter Rebbe answers that our verse indeed implies two ideas: (a) the kindnesses have not ended; (b) we stand in need of חַסְדֵי ה' (G‑d’s kindnesses), כִּי לֹא תָמְנוּ—because we are not “perfect” or “complete.” (In the second interpretation, tamnu means “we are not tamim,” as shall soon be explained.)

This [anomaly] will be understood in the light of a statement in the sacred Zohar: “There are [two] different types of chesed:5

וְיוּבַן עַל פִּי מַה שֶּׁכָּתוּב בַּזּוֹהַר הַקָּדוֹשׁ: "אִית חֶסֶד וְאִית חֶסֶד,

there is chesed olam…, literally, “a world-like chesed,” a degree of kindness which is limited by temporal bounds,

אִית חֶסֶד עוֹלָם כוּ'

and there is a superior form of kindness, i.e., rav chesed (“boundless kindness”)….

וְאִית חֶסֶד עִילָּאָה דְּהוּא רַב חֶסֶד כוּ'".

Since it is man’s spiritual service that draws down Divine beneficence, the Alter Rebbe now goes on to explain what manner of service elicits a downflow of the “chesed of the world” and what manner of service draws down the boundless degree of rav chesed.

Now, it is well known that the Torah is called oz (“strength”),

כִּי הִנֵּה מוּדַעַת זֹאת, הַתּוֹרָה נִקְרֵאת "עוֹז",

Thus, on the verse, “G‑d grants strength to His people,”6 the Gemara in Tractate Zevachim comments, “‘Strength’ alludes to the Torah.”7

which is an expression of gevurah.

שֶׁהוּא לְשׁוֹן גְּבוּרָה,

Literally, gevurah means “might,” but more specifically, as the name of one of the sefirot, it signifies (in contradistinction to chesed) the withholding of beneficence, as regulated by the Divine attribute of stern justice.

As our Sages, of blessed memory, taught: “The 613 commandments were declared unto Moses at Sinai from the Mouth of the gevurah.”8

וּכְמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ־זִכְרוֹנָם־לִבְרָכָה: "תַּרְיַ"ג מִצְוֹת נֶאֶמְרוּ לְמֹשֶׁה מִסִּינַי מִפִּי הַגְּבוּרָה";

I.e., the 613 commandments were uttered by G‑d as He manifested Himself in the attribute of gevurah, for which reason He Himself is here referred to by the name of this attribute.

It is likewise written: “From His right Hand, a Torah of fire [was given] unto them”9; i.e., it was written in fire, which is an expression of the attribute of gevurah.

וּכְדִכְתִיב: "מִימִינוֹ אֵשׁ דָּת לָמוֹ",

This means:

פֵּירוּשׁ,

The Alter Rebbe here introduces an explanation which anticipates the following question: Since the Torah of G‑d was given “from His right Hand,” which always connotes kindness and benevolence (and indeed, the Torah has been called Torat Chesed—“a Torah of kindness”10), how then can the above-quoted verse proceed to say that the Torah is an expression of fire and gevurah?

The source and root of the Torah is solely “G‑d’s kindnesses,” that are referred to as “the right side.”11

שֶׁהַתּוֹרָה מְקוֹרָהּ וְשָׁרְשָׁהּ הוּא רַק חַסְדֵי ה', הַמְכוּנִּים בְּשֵׁם "יָמִין",

That is: The elicitation of His Divinity and of radiance from the [infinite] Ein Sof-light,

דְּהַיְינוּ, הַמְשָׁכַת בְּחִינַת אֱלֹהוּתוֹ יִתְבָּרֵךְ וְהֶאָרָה מֵאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא

to the upper and lower worlds,

אֶל הָעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים,

[is effected] by man, who draws down the light upon himself,

עַל־יְדֵי הָאָדָם הַמַּמְשִׁיךְ הָאוֹר עַל עַצְמוֹ,

by the fulfillment of the 248 positive commandments,

בְּקִיּוּם רַמַ"ח מִצְוֹת עֲשֵׂה,

which are “the 248 organs of the King”12;

שֶׁהֵן רַמַ"ח אֵבָרִים דְּמַלְכָּא,

i.e., they are the 248 vessels and garments for the radiance from the [infinite] Ein Sof-light that is vested in them.

פֵּירוּשׁ רַמַ"ח כֵּלִים וּלְבוּשִׁים לְהֶאָרָה [נראה דצריך להיות: לְהַהֶאָרָה] מֵאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא הַמְלוּבָּשׁ בָּהֶן

Each of the commandments serves as a receptor or vehicle for the particular Divine illumination that vests itself within it, just as each organ of the body is a vehicle or receptor for a particular faculty of the soul—the eye for the power of sight, the ear for the power of hearing, and so on.

(13And, as is known, from this light, awe and love are drawn down upon [a person as he performs] each command.)

(וּמֵאוֹר זֶה יוּמְשַׁךְ לוֹ דְּחִילוּ וּרְחִימוּ בְּכָל מִצְוָה כַּנּוֹדָע).

The Torah and its commandments are thus a downflow of G‑dliness, springing from His attribute of kindness.

However, this downflow was first vested in G‑d’s attribute of gevurah, which is referred to as “fire,”

רַק שֶׁהַמְשָׁכָה זוֹ נִתְלַבְּשָׁה תְּחִלָּה בְּמִדַּת גְּבוּרָתוֹ שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא, הַמְכוּנָּה בְּשֵׁם "אֵשׁ",

and which reflects a contraction (tzimtzum) of the light and life-force that issue from the [infinite] Ein Sof-light,

שֶׁהִיא בְּחִינַת צִמְצוּם הָאוֹר וְהַחַיּוּת הַנִּמְשָׁכוֹת מֵאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא,

thus enabling it to become vested in the performance of the commandments,

כְּדֵי שֶׁתּוּכַל לְהִתְלַבֵּשׁ בְּמַעֲשֵׂה הַמִּצְוֹת,

practically all of which involve material things,

שֶׁרוּבָּן כְּכוּלָּן הֵם בִּדְבָרִים חוּמְרִיִּים,

such as tzitzit (which are made of wool), tefillin (made of leather and parchment), sacrifices (offered from animals, plants, and minerals), and charity (that involves money or other material objects).

כְּצִיצִית וּתְפִילִּין וְקָרְבָּנוֹת וּצְדָקָה.

Even commandments that involve a man’s spirit, such as awe and love [of G‑d],

וְאַף מִצְוֹת שֶׁהֵן בְּרוּחָנִיּוּת הָאָדָם, כְּמוֹ יִרְאָה וְאַהֲבָה,

are also of limited measure14 and by no means of infinite extent.

אַף־עַל־פִּי־כֵן, הֵן בִּבְחִינַת גְּבוּל וּמִדָּה – וְלֹא בִּבְחִינַת אֵין־סוֹף כְּלָל,

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.

כִּי אַהֲבָה רַבָּה לַה' בְּלִי קֵץ וּגְבוּל וּמִדָּה אֵין הָאָדָם יָכוֹל לְסוֹבְלָהּ בְּלִבּוֹ וְלִהְיוֹת קַיָּים בְּגוּפוֹ אֲפִילוּ רֶגַע,

Indeed, so intense a love would surely cause the soul to take flight.

So it was taught by our Sages, of blessed memory,15 that at the time of the Giving of the Torah, when G‑d’s Divinity, and the [infinite] Ein Sof-light, were manifested [to the Jews at Sinai] at the [direct] level of revealed speech, “their souls took flight” from their bodies.

וּכְמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה, שֶׁבִּשְׁעַת מַתַּן תּוֹרָה, שֶׁהָיְתָה הִתְגַּלּוּת אֱלֹהוּתוֹ יִתְבָּרֵךְ וְאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא בִּבְחִינַת דִּיבּוּר וְהִתְגַּלּוּת – "פָּרְחָה נִשְׁמָתָן כוּ'";

At that time, G‑d restored their souls with the dew that He will use to revive the dead in the Time to Come. We see, however, that the illumination in itself was so intense that their souls could not remain within their bodies for even one moment.

Since the love presently experienced by a soul within a body does not cause it to flee, it follows that this love is inherently limited. This also applies to the awe and love which are experienced as a result of the Divinity that is revealed in the mitzvot, as mentioned earlier. This is the case because the flow of G‑dliness which descends through the Torah and its finite commandments is restrained by the attribute of gevurah.

We can now understand the two stages implied in the above-quoted verse: Initially, the Torah indeed proceeds “from His right Hand,” from the boundless kindness of the attribute of chesed—but it is then communicated to us “from the Mouth of the gevurah” as “a Torah of fire,” as a law which is delimited and restricted through the Divine attribute of gevurah, so that it will be able to find expression in the finitude of the mitzvot.

Now, because the commandments were given to us by being vested in the attribute of gevurah and by the contraction of the [Divine] radiance…,

וְהִנֵּה, לְפִי שֶׁהַמִּצְוֹת נִיתְּנוּ לָנוּ עַל־יְדֵי הִתְלַבְּשׁוּת בְּמִדַּת גְּבוּרָה וְצִמְצוּם הַהֶאָרָה כוּ',

most commandments have a delimited measure.16

לָכֵן רוֹב הַמִּצְוֹת יֵשׁ לָהֶן שִׁיעוּר מְצוּמְצָם,

For instance, the length of the tzitzit must be twelve times the width of the thumb;17

כְּמוֹ: אוֹרֶךְ הַצִּיצִית י"בּ גּוּדָלִין,

the tefillin—two finger-breadths by two finger-breadths, according to the opinion of the Geonim quoted in the Alter Rebbe’s Shulchan Aruch,18 and necessarily square;19

וְהַתְּפִילִּין אֶצְבָּעַיִם עַל אֶצְבָּעַיִם וּמְרוּבָּעוֹת דַּוְקָא,

the lulav—four handbreadths;20 the Sukkah—seven handbreadths;21

וְהַלּוּלָב ד' טְפָחִים, וְהַסּוּכָּה ז' טְפָחִים,

the shofar—one handbreadth;22 and the mikveh—forty se’ahs.23

וְהַשּׁוֹפָר טֶפַח, וְהַמִּקְוֶה מ' סְאָה,

The sacrifices, too, have a delimited measure as regards age,

וְכֵן בְּקָרְבָּנוֹת יֵשׁ לָהֶן שִׁיעוּר מְצוּמְצָם לִזְמַן,

as, for instance, “sheep of one year old,”24 and “rams of two years old,”25 and “oxen….”26

כְּמוֹ כְּבָשִׂים בְּנֵי שָׁנָה, וְאֵילִים בְּנֵי שְׁתַּיִם, וּפָרִים כוּ'.

The same applies to the act of charity and to the practice of kindness with one’s money;

וְכֵן בְּמַעֲשֵׂה הַצְּדָקָה וּגְמִילוּת חֲסָדִים בְּמָמוֹנוֹ,

even though that is one of the pillars upon which the world stands,27

אַף שֶׁהִיא מֵהָעַמּוּדִים שֶׁהָעוֹלָם עוֹמֵד עֲלֵיהֶם,

as it is written: “The world is built by chesed,”28

וּכְדִכְתִיב: "עוֹלָם חֶסֶד יִבָּנֶה",

nevertheless, it has a set measure of preferably one-fifth [of one’s income],29 if one desires to perform the commandment in the best possible manner,

אֲפִילוּ הָכֵי יֵשׁ לָהּ שִׁיעוּר קָצוּב, חוֹמֶשׁ לְמִצְוָה מִן הַמּוּבְחָר,

and of one-tenth for an average measure30….

וּמַעֲשֵׂר לְמִדָּה בֵינוֹנִית כוּ'

This is what is called “the chesed of the world.”

וְזֶה נִקְרָא "חֶסֶד עוֹלָם",

I.e., the supernal degree of chesed that is drawn down through this manner of measured charity is termed chesed olam, “the chesed of the world.”

This means “the chesed of G‑d that endures throughout the day,”31 which is vested in the higher and lower worlds

פֵּירוּשׁ: "חֶסֶד אֵל כָּל הַיּוֹם", הַמִּתְלַבֵּשׁ בָּעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים,

through the arousal from below that is generated by man’s service,

עַל־יְדֵי אִתְעָרוּתָא דִלְתַתָּא,

i.e., by the precepts of charity and kindness that people practice for each other.

הִיא מִצְוַת הַצְּדָקָה וָחֶסֶד שֶׁעוֹשִׂים בְּנֵי אָדָם זֶה עִם זֶה.

Kindness between man and his fellow draws down Divine kindness into the higher and lower worlds.

However, because the world is finite and measured—

וּלְפִי שֶׁהָעוֹלָם הוּא בִּבְחִינַת גְּבוּל וּמִדָּה

“From the earth to the heavens, there is a distance of 500 years, and likewise, from one heaven to another, [there is a distance of 500 years,]”32

"מֵהָאָרֶץ עַד לָרָקִיעַ ת"ק שָׁנָה, וְכֵן מֵרָקִיעַ לְרָקִיעַ כוּ'",

and “Six thousand years shall the world exist…”33—

וְ"שִׁית אַלְפֵי שְׁנֵי הָוֵי עָלְמָא" כוּ',

the Torah’s commandment of charity and kindness is also given a limit and measure,

לָכֵן נִיתַּן שִׁיעוּר וּמִדָּה גַּם כֵּן לְמִצְוַת הַצְּדָקָה וְהַחֶסֶד שֶׁבַּתּוֹרָה

as are the other commandments of the Torah.

כְּמוֹ לִשְׁאָר מִצְוֹת הַתּוֹרָה.

However, this [limitation on charity] applies only to one who observes the Torah and does not depart from it to the right or left, even as much as a hair’s-breadth.

אַךְ, הַיְינוּ דַוְקָא לְשׁוֹמֵר הַתּוֹרָה וְלֹא סָר מִמֶּנָּה יָמִין וּשְׂמֹאל אֲפִילוּ כִּמְלֹא נִימָא;

But as to him who has strayed from the path, Heaven forfend,

אֲבָל מִי שֶׁהֶעֱבִיר עָלָיו הַדֶּרֶךְ חַס וְשָׁלוֹם,

inasmuch as he has distorted his course, thus diminishing the supreme holiness,

מֵאַחַר שֶׁהֶעֱוָה דַרְכּוֹ, לָתֵת מִגְרָעוֹת בַּקֹּדֶשׁ הָעֶלְיוֹן,

A Jewish person elicits sanctity from the supreme holiness by performing the commandments; as we say in the blessings recited before their performance, “…Who has sanctified us with His commandments.” I.e., performing mitzvot elicits a downflow of supreme holiness whereas nonperformance depletes it.

that is, he has diminished its value as regards the efflux he could have elicited from G‑d’s Divinity and the radiance [he could have elicited] from the [infinite] Ein Sof-light, had he observed the Torah and fulfilled it as required—

שֶׁגָּרַע עֶרְכּוֹ, בְּחִינַת הַמְשָׁכָתוֹ, מַה שֶּׁהָיָה יָכוֹל לְהַמְשִׁיךְ מִבְּחִינַת אֱלֹהוּתוֹ וְהֶאָרַת הָאוֹר מֵאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא אִילּוּ הָיָה שׁוֹמֵר הַתּוֹרָה וּמְקַיְּימָהּ כְּהִלְכָתָהּ

such distortion cannot be rectified except by an efflux of the supreme light that transcends the worlds without being vested in them.

הֲרֵי מְעֻוָּות זֶה לֹא יוּכַל לִתְקֹן, כִּי אִם בְּהַמְשָׁכַת הָאוֹר הָעֶלְיוֹן שֶׁלְּמַעְלָה מֵהָעוֹלָמוֹת וְאֵינוֹ מִתְלַבֵּשׁ בָּהֶן,

This is what is called chesed ilaah (“superior kindness”) and rav chesed (“abundant kindness”),

הַנִּקְרָא "חֶסֶד עִילָּאָה" וְ"רַב חֶסֶד",

because it radiates and diffuses infinitely, without limit and measure,

לְפִי שֶׁמֵּאִיר וּמִתְפַּשֵּׁט בִּבְחִינַת אֵין־סוֹף בְּלִי גְבוּל וּמִדָּה,

since it is not contracted within the worlds but encompasses them from above [in equal measure],

מֵאַחַר שֶׁאֵינֶנּוּ מְצוּמְצָם תּוֹךְ הָעוֹלָמוֹת אֶלָּא בִּבְחִינַת מַקִּיף עֲלֵיהֶן מִלְמַעְלָה,

from the peak of all rungs to the end [of all rungs].

מֵרֵישׁ כָּל דַּרְגִין עַד סוֹף וְכוּ',

Now, when man draws it downward by means of his deeds and by an arousal from below,

וּכְשֶׁהָאָדָם מַמְשִׁיכוֹ לְמַטָּה בְּמַעֲשָׂיו וְ"אִתְעָרוּתָא דִלְתַתָּא",

this supreme light then radiates and extends within the worlds, rectifying all distortions and deficiencies caused in the kodesh ha’elyon,

אֲזַי, אוֹר עֶלְיוֹן זֶה מֵאִיר וּמִתְפַּשֵּׁט תּוֹךְ הָעוֹלָמוֹת וּמְתַקֵּן כָּל מְעֻוָּות וְכָל מִגְרָעוֹת שֶׁנִּיתְּנוּ בַּקֹּדֶשׁ הָעֶלְיוֹן,

and renewing their light and goodness with an intense elevation, on the level of a truly new light.

וּמְחַדֵּשׁ אוֹרָן וְטוּבָן בְּיֶתֶר שְׂאֵת וְיֶתֶר עֹז, בִּבְחִינַת אוֹר חָדָשׁ מַמָּשׁ.

An act of penitence does not merely uncover a pre-existing light but calls forth a new and infinite light, which is loftier than all the worlds.

This is why the Sages taught that “In the place (i.e., at the level) where penitents stand, [even the perfectly righteous do not stand].”34

לָכֵן אָמְרוּ: "בְּמָקוֹם שֶׁבַּעֲלֵי תְשׁוּבָה עוֹמְדִין וְכוּ'".

The Rebbe notes that in various sources,35 this is paraphrased as follows: “In the place where penitents stand, even the truly righteous cannot stand.” I.e., the level at which penitents stand steadfastly cannot even be attained by the truly righteous, for the Divine radiance drawn down through repentance is of an utterly superior quality.

Now the essence of penitence is in the heart,

וְהִנֵּה, עִיקַּר הַתְּשׁוּבָה הוּא בַּלֵּב,

for through regret from the depth of the heart, one arouses the [corresponding] depth (i.e., the ultimate degree) of this supreme light.

כִּי עַל־יְדֵי הַחֲרָטָה מֵעוּמְקָא דְלִבָּא מְעוֹרֵר עוֹמֶק אוֹר הָעֶלְיוֹן הַזֶּה.

I.e., a man’s earnest penitence calls forth the above-described superior spiritual light which rectifies whatever he had been lacking in his fulfillment of the Torah and its mitzvot.

But in order to call forth [this light] so that it will radiate in the higher and lower worlds,

אַךְ כְּדֵי לְהַמְשִׁיכוֹ לְהָאִיר בָּעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים

there must be an actual arousal from below in the form of action,

צָרִיךְ "אִתְעָרוּתָא דִלְתַתָּא" מַמָּשׁ בִּבְחִינַת מַעֲשֶׂה,

viz., the practice of charity and kindness without limit and measure.

דְּהַיְינוּ, מַעֲשֵׂה הַצְּדָקָה וָחֶסֶד בְּלִי גְבוּל וּמִדָּה,

For just as a man dispenses rav chesed, an infinite abundance of kindness—

דִּכְמוֹ שֶׁהָאָדָם מַשְׁפִּיעַ רַב חֶסֶד,

[the first two letters of חֶסֶד] meaning “he pities” [and the last letter when spelled out meaning, in Aramaic,] “he who has not,”

פֵּירוּשׁ חָ"ס דְּלֵי"ת,

implying [that he dispenses his kindness] to the utterly destitute individual who does not have (deleit lei) anything of his own,

דְּהַיְינוּ לְדַל וְאֶבְיוֹן "דְּלֵית לֵיהּ מִגַּרְמֵיהּ כְּלוּם",

without setting a limit or measure to his giving and diffusion—

וְאֵינוֹ נוֹתֵן גְּבוּל וּמִדָּה לִנְתִינָתוֹ וְהַשְׁפָּעָתוֹ,

so, too, the Holy One, blessed be He, diffuses His light and benign influence in the spirit of the superior chesed, known as rav chesed,

כָּךְ הַקָּדוֹשׁ־בָּרוּךְ־הוּא מַשְׁפִּיעַ אוֹרוֹ וְטוּבוֹ בִּבְחִינַת חֶסֶד עִילָּאָה, הַנִּקְרָא "רַב חֶסֶד",

that radiates infinitely, without limit or measure, within the upper and lower worlds,

הַמֵּאִיר בִּבְחִינַת אֵין־סוֹף בְּלִי גְבוּל וּמִדָּה תּוֹךְ הָעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים,

for in relation to Him, blessed be He, all are in a state of deleit (“having nothing”),

שֶׁכּוּלָּם הֵם בִּבְחִינַת דְּלֵי"ת אֶצְלוֹ יִתְבָּרֵךְ,

inasmuch as they have nothing at all of their own,

דְּלֵית לְהוֹן מִגַּרְמֵיהוֹן כְּלוּם,

and all before Him are considered as nothing.

וְ"כוֹלָּא קַמֵּיהּ כְּלָא חֲשִׁיבֵי",

Since all of creation is of no account in the eyes of G‑d, anything received from His hand is not deserved but a gratuitous gift, as, indeed, is the very fact that mortal endeavors are able to draw down Divine light.

At any rate, boundless tzedakah and kindness draw down the degree of Divine radiance that transcends all worlds.

All the blemishes that a man caused above, in the upper and the lower worlds, through his sins, are thereby rectified.

וְעַל־יְדֵי זֶה נִתְקְנוּ כָּל הַפְּגָמִים שֶׁפָּגַם הָאָדָם בַּעֲוֹנוֹתָיו לְמַעְלָה בָּעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים.

Thus, the measured performance of tzedakah and chesed draws down chesed olam, which is a worldlike (hence, a finite) degree of Divine benevolence, while the boundless performance of tzedakah and chesed draws down rav chesed, an infinite degree of Divine benevolence.

This is the meaning of the verse, “G‑d prefers tzedakah and justice36 over offerings,”37

וְזֶהוּ שֶׁכָּתוּב: "עֲשֹׂה צְדָקָה וּמִשְׁפָּט נִבְחָר לַה' מִזָּבַח",

because the sacrifices are defined in terms of quantity, dimension, and limitation,

לְפִי שֶׁהַקָּרְבָּנוֹת הֵן בִּבְחִינַת שִׁיעוּר וּמִדָּה וּגְבוּל,

while charity can be dispensed without limit, for the purpose of rectifying one’s sins.

מַה שֶּׁאֵין כֵּן בִּצְדָקָה שֶׁיּוּכַל לְפַזֵּר בְּלִי גְבוּל לְתַקֵּן עֲוֹנוֹתָיו.

Although (like the sacrifices) tzedakah also effects atonement, it may be offered (unlike the sacrifices) without limit. It is therefore able to draw down Divine illumination that is correspondingly infinite and thereby secure a superior order of atonement.

As for the ruling that “He who is unstinting [in his charitable giving] should not expend more than one-fifth [of his earnings],”38

וּמַה שֶּׁאָמְרוּ: "הַמְבַזְבֵּז אַל יְבַזְבֵּז יוֹתֵר מֵחוֹמֶשׁ",

this applies only to one who has not sinned,

הַיְינוּ דַוְקָא בְּמִי שֶׁלֹּא חָטָא,

or who has rectified his sins by means of self-mortification and fasts,

אוֹ שֶׁתִּקֵּן חֲטָאָיו בְּסִיגּוּפִים וְתַעֲנִיּוֹת

as indeed, all the blemishes Above should be rectified.

כָּרָאוּי, לְתַקֵּן כָּל הַפְּגָמִים לְמַעְלָה.

Since such an individual need not give tzedakah to rectify his sins, he should not give more than a fifth.

But as to one who still needs to remedy his soul,

אֲבָל מִי שֶׁצָּרִיךְ לְתַקֵּן נַפְשׁוֹ עֲדַיִין,

the healing of the soul is obviously no less a priority than the healing of the body,

פְּשִׁיטָא דְּלָא גָרְעָה רְפוּאַת הַנֶּפֶשׁ מֵרְפוּאַת הַגּוּף,

where money does not count.

שֶׁאֵין כֶּסֶף נֶחְשָׁב –

As Scripture states, “Whatever a man has, he will give on behalf of his soul.”39

"וְכֹל אֲשֶׁר לָאִישׁ יִתֵּן בְּעַד נַפְשׁוֹ" כְּתִיב.

The simple meaning of the verse is that a person will forego all his wealth in order to save his life. However, since the word “soul” is used rather than “life,” we may also understand this to mean that a person will give everything he has in order to save and rectify his soul.

The Alter Rebbe now returns to the verse quoted at the outset of this Iggeret Hakodesh: חַסְדֵי ה' כִּי לֹא תָמְנוּ וגו'—“The kindnesses of G‑d have surely not ended….”

There, he had asked: If the verse refers only to G‑d’s kindness, why does it use the verb tamnu (in the first person plural), which would make the phrase mean, “we have not been brought to an end,” rather than tamu (in the third person plural), which would mean that “the kindnesses have not ended”?

He answers this by saying that חַסְדֵי ה' (“the kindnesses of G‑d”) refers also to the giving of tzedakah without limitation. Accordingly, the verse may be understood, as he now goes on to explain:

Now, since this is G‑d’s manner of practicing benevolence, this mode of unlimited kindness is known by the Name of the Holy One, blessed be He, [viz.,]

וְהִנֵּה, מִדַּת חֶסֶד זוֹ בְּלִי גְבוּל וּמִדָּה נִקְרֵאת עַל שְׁמוֹ שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא –

“The kindnesses of G‑d,”

"חַסְדֵי ה'",

as it is written, “and G‑d’s chesed is everlasting….”40

כְּדִכְתִיב: "וְחֶסֶד ה' מֵעוֹלָם וְעַד עוֹלָם כוּ'".

For though “All of Israel are compassionate and practice kindly deeds,”41

כִּי הֲגַם שֶׁכָּל יִשְׂרָאֵל הֵם רַחֲמָנִים וְגוֹמְלֵי חֲסָדִים,

nevertheless, there is a limit and measure to man’s compassion.

בְּרַם יֵשׁ גְּבוּל וּמִדָּה לְרַחֲמֵי הָאָדָם,

But the Holy One, blessed be He, is called the Ein Sof—“the Infinite One,”

אֲבָל הַקָּדוֹשׁ־בָּרוּךְ־הוּא נִקְרָא "אֵין־סוֹף בָּרוּךְ־הוּא",

and His attributes (like Himself) have no end,

וּלְמִדּוֹתָיו אֵין סוֹף,

as it is written, “…for His mercies never cease.”42

כְּדִכְתִיב: "כִּי לֹא כָלוּ רַחֲמָיו וְכוּ'".

When a Jew echoes G‑d’s boundless kindness and compassion, his actions are thus termed “G‑d’s acts of kindness.”

And this is the meaning of the prophet’s words, after the Destruction and the exile: “The kindnesses of G‑d have surely not ended (ki lo tamnu).”43

וְזֶהוּ שֶׁאָמַר הַנָּבִיא אַחַר הַחוּרְבָּן וְהַגָּלוּת: "חַסְדֵי ה' כִּי לֹא תָמְנוּ וְגוֹ'",

That is: “Because we are not perfect,44 inasmuch as we are not perfect (temimim) and whole, without any sin or blemish in our soul nor in the higher worlds,

פֵּירוּשׁ: לְפִי שֶׁ"לֹּא תָמְנוּ", שֶׁאֵין אָנוּ תְּמִימִים וּשְׁלֵמִים בְּלִי שׁוּם חֵטְא וּפְגַם בַּנֶּפֶשׁ וּבָעוֹלָמוֹת עֶלְיוֹנִים,

we therefore need to conduct ourselves in accordance with ‘G‑d’s kindnesses,’ that are without limit or end,

עַל כֵּן צְרִיכִין אָנוּ לְהִתְנַהֵג בְּחַסְדֵי ה' שֶׁהֵם בְּלִי גְבוּל וְתַכְלִית,

in order to call down upon ourselves supreme compassion, i.e., rav chesed, and unlimited, infinite compassion,

כְּדֵי לְעוֹרֵר עָלֵינוּ רַחֲמִים וְחֶסֶד עִילָּאָה, שֶׁהוּא רַב חֶסֶד וְרַחֲמִים בְּלִי גְבוּל וְתַכְלִית,

as it is written, at the conclusion of this verse, ‘for His mercies never cease….’”

כְּמוֹ שֶׁכָּתוּב: "כִּי לֹא כָלוּ רַחֲמָיו וְגוֹ'".

Since we are in need of drawing down this level of compassion, our own practice of kindness must echo “G‑d’s kindness.”

Thus, the Prophet is telling the generations that follow the Destruction that they should practice unbounded kindness because they are not in a state of tamnu. Being imperfect, we need to arouse G‑d’s infinite kindness and compassion in order to rectify any sins and blemishes.

(Moreover, since these latter generations are too weak to engage in fasting and self-mortification, the only means now available to secure full atonement is through tzedakah.45)

And this is what our Sages, of blessed memory, meant by saying that “Israel will be redeemed only through charity.”46

וְזֶהוּ שֶׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: "אֵין יִשְׂרָאֵל נִגְאָלִין אֶלָּא בִּצְדָקָה",

[This refers to the charity] that they will perform even if they are legally not obligated,

שֶׁיַּעֲשׂוּ גַּם אִם יִהְיוּ פְּטוּרִים מִדִּינָא,

for “[Mashiach] the son of David will not come [until the pocket will be empty of even the smallest coin].”47

כִּי "אֵין בֶּן דָּוִד בָּא כוּ'":

I.e., even if (Heaven forfend) there will not be a solitary coin left in one’s pocket, tzedakah will still be given. And it is this boundless level of tzedakah that secures a complete atonement for the sins of our people, after which “they will immediately be redeemed.”48

The Rebbe explains that the Alter Rebbe does not conclude the abovementioned quotation about the precondition for the coming of Mashiach because it is quite possible that he did not want to write out the last words (viz., “until the pocket will be empty of even the smallest coin”), and this precondition of the Sages can be fulfilled on the spiritual level by conducting oneself with the humility of the destitute.

This could also explain why the Alter Rebbe does not say כְּשֶׁיִהְיוּ פְּטוּרִים (“when they are legally not obligated”) but rather אִם יִהְיוּ (“if they are legally not obligated”).