[It is written:] “He sows tzedakot and causes deliverance to sprout forth.”1

"זוֹרֵעַ צְדָקוֹת, מַצְמִיחַ יְשׁוּעוֹת".

Tzedakot, the plural form of tzedakah, can mean both “acts of righteousness” and “acts of charity.”

The use of the idiom “sowing” in relation to the commandment of charity,

הִנֵּה, מַה שֶּׁכָּתוּב לְשׁוֹן "זְרִיעָה" בְּמִצְוַת הַצְּדָקָה,

and likewise in the verse, “Sow for yourselves for tzedakah, [and reap according to the measure of chesed,]”2

וּכְמוֹ שֶׁכָּתוּב בַּפָּסוּק: "זִרְעוּ לָכֶם לִצְדָקָה כוּ'",

may be understood in the light of a teaching of our Sages: “Rabbi Elazar would give a coin to a poor person and would then pray, for it is written, ‘Through tzedek will I behold Your face,’34 and tzedek (“righteousness”) is closely related to tzedakah (“charity”).

יוּבַן עַל פִּי מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: "רַבִּי אֶלְעָזָר יָהִיב פְּרוּטָה לְעָנִי וַהֲדַר מַצְלֵּי, דִּכְתִיב: אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ".

This means, i.e., the reason prayer is deemed “seeing G‑d’s face” and the reason why this is attained by prefacing prayer with charity is:

פֵּירוּשׁ,

that the manifestation of Divinity—which is revealed in the thought of man and in his devotion during prayer,

כִּי גִּילּוּי אֱלֹקוּתוֹ יִתְבָּרֵךְ הַמִּתְגַּלֶּה בְּמַחֲשַׁבְתּוֹ שֶׁל אָדָם וְכַוָּנָתוֹ בִּתְפִלָּתוֹ,

in each individual according to his own measure—

כָּל חַד לְפוּם שִׁיעוּרָא דִילֵיהּ,

is [granted to man] by way of Divine charity and by [the descent of] “G‑d’s lovingkindness from world to world upon those who fear Him….”5

הוּא בְּתוֹרַת צְדָקָה "וְחֶסֶד ה' מֵעוֹלָם וְעַד עוֹלָם עַל יְרֵאָיו כוּ'".

This means that the light of G‑d, the [infinite] Ein Sof, radiates with so (quantitatively) great and so (qualitatively) intense a manifestation in the higher worlds above,

כְּלוֹמַר, שֶׁאוֹר ה' אֵין־סוֹף בָּרוּךְ־הוּא הַמֵּאִיר לְמַעְלָה בְּעוֹלָמוֹת עֶלְיוֹנִים, בְּהֶאָרָה רַבָּה בִּבְחִינַת גִּילּוּי רַב וְעָצוּם,

that they (and the beings which inhabit them) are truly in a state of self-nullification, and considered as truly naught before Him,

עַד שֶׁבֶּאֱמֶת הֵן בְּטֵלִין בִּמְצִיאוּת וּכְלָא מַמָּשׁ חֲשִׁיבֵי קַמֵּיהּ

and are absorbed in His light.

וְנִכְלָלִין בְּאוֹרוֹ יִתְבָּרֵךְ,

These [higher worlds] are the heichalot, with the angels and souls within them, that are spoken of in the sacred Zohar by their names and according to their places [and levels, as alluded to] in the liturgy arranged for us by the Men of the Great Assembly.

וְהֵן הֵן הַהֵיכָלוֹת עִם הַמַּלְאָכִים וְהַנְּשָׁמוֹת שֶׁבָּהֶן, הַמְבוֹאָרִים בַּזּוֹהַר הַקָּדוֹשׁ בִּשְׁמוֹתָם לִמְקוֹמוֹתָם בְּסֵדֶר הַתְּפִלָּה שֶׁסִּדְּרוּ לָנוּ אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה,

Now, this “light, which is good,”6 radiates from there to this lowly world,

הִנֵּה, מִשָּׁם מֵאִיר הָאוֹר כִּי טוֹב לָעוֹלָם הַשָּׁפָל הַזֶּה,

upon “those who fear G‑d and meditate upon His Name,”7

עַל "יִרְאֵי ה' וְחוֹשְׁבֵי שְׁמוֹ",

who desire to worship Him with the “service of the heart, meaning prayer.”8

הַחֲפֵצִים לְעָבְדוֹ בַּ"עֲבוֹדָה שֶׁבַּלֵּב זוֹ תְּפִלָּה",

As it is written, “And G‑d will enlighten my darkness,”9 even in this world, which is so lowly that G‑dliness is generally not manifest here.

וּכְמוֹ שֶׁכָּתוּב: "וַה' יַגִּיהַּ חָשְׁכִּי".

Now, the descent of this illumination downward to this world is called “G‑d’s kindness,”

וְהִנֵּה, יְרִידַת הֶאָרָה זוֹ לְמַטָּה לָעוֹלָם הַזֶּה, נִקְרֵאת בְּשֵׁם "חֶסֶד ה'",

Though this illumination is drawn down as a response to the Divine service of the Jew, it outshines it out of all proportion. Its bestowal upon the lower worlds is thus truly an act of “G‑d’s kindness,”

which is referred to as water,10 for it descends from a high place to a low place….11

הַמְכוּנֶּה בְּשֵׁם "מַיִם", הַיּוֹרְדִים מִמָּקוֹם גָּבוֹהַּ לְמָקוֹם נָמוּךְ כוּ':

“G‑d’s kindness” is drawn down through man’s “arousal initiated from below.” It is thus the coin that one gives a pauper that grants the giver the gift of “beholding G‑d’s face”—the internal aspect of G‑dliness—during prayer. In this way, man’s kindness and tzedakah elicit G‑d’s kindness and tzedakah.

However, the following must be understood: Since the Divine illumination must inevitably result from G‑d’s attribute of kindness and His tzedakah, why is man’s service necessary at all?

The Alter Rebbe answers this question by explaining that parallel to the above attribute, there also exists a Divine attribute of severity and contraction that seeks to limit and screen the diffusion of the G‑dly light. It is man’s practice of kindness and tzedakah that ensures that the attribute of severity and gevurah will not hinder the flow of Divine radiance that is to be revealed to him during prayer.

Now, it is well known that Above, there is also an attribute of gevurah and tzimtzum

וְהִנֵּה, מוּדַעַת זֹאת, שֶׁיֵּשׁ לְמַעְלָה גַּם כֵּן מִדַּת הַגְּבוּרָה וְהַצִּמְצוּם,

that serves to contract and conceal the Divine light so that it will not become revealed to the lower worlds.

לְצַמְצֵם וּלְהַסְתִּיר אוֹרוֹ יִתְבָּרֵךְ לְבַל יִתְגַּלֶּה לַתַּחְתּוֹנִים.

How is it, then, that this illumination is nevertheless revealed below?

However, everything depends on [man’s] arousal from below,

אַךְ הַכֹּל תָּלוּי בְּ"אִתְעָרוּתָא דִלְתַתָּא",

for if a man conducts himself with kindness, by bestowing life and chesed…, through acts of charity that sustain the unfortunate,

שֶׁאִם הָאָדָם מִתְנַהֵג בַּחֲסִידוּת לְהַשְׁפִּיעַ חַיִּים וָחֶסֶד כוּ'

he arouses its equivalent Above so that Divine kindness and illumination are bestowed upon him as well.

כָּךְ מְעוֹרֵר לְמַעְלָה,

For, as our Sages, of blessed memory, said, “With the measure a man metes, it shall be measured to him.”12 When an individual acts in a kindly manner toward his fellow, he will be treated with kindness from Above.

כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: "בְּמִדָּה שֶׁאָדָם מוֹדֵד – בָּהּ מוֹדְדִין לוֹ".

It would appear, however, that this [Divine response] is not of the same measure. [Such an individual would appear to deserve] only that the life of the World to Come be granted to him, corresponding to his bestowal of life in this world,

אֶלָּא דְּלִכְאוֹרָה זוֹ אֵינָהּ מִן הַמִּדָּה, כִּי אִם לְהַשְׁפִּיעַ לוֹ חַיֵּי הָעוֹלָם־הַבָּא לְבַד כְּנֶגֶד מַה שֶּׁהוּא מַשְׁפִּיעַ חַיֵּי עוֹלָם הַזֶּה,

The appropriate reward for man’s bestowal of physical life in his world should surely be a corresponding bestowal of spiritual life in a higher world, the World to Come.

but not that he be granted the life that comes from the illumination of the actual light of G‑d,13

אֲבָל לֹא לְהַשְׁפִּיעַ לוֹ חַיֵּי הֶאָרַת אוֹר ה' [נוסח אחר: אֵין־סוֹף בָּרוּךְ־הוּא] מַמָּשׁ,

to illumine and enlighten his darkness in “the service of the heart, meaning prayer,”

שֶׁיָּאִיר וְיַגִּיהַּ חָשְׁכּוֹ בַּ"עֲבוֹדָה שֶׁבַּלֵּב זוֹ תְּפִלָּה",

for the latter is a grade and level of “higher-level repentance” (teshuvah ilaah), as is well known,14 and as such is far superior to his actions,

שֶׁהִיא בְּחִינַת וּמַדְרֵגַת תְּשׁוּבָה עִילָּאָה כַּנּוֹדָע

inasmuch as it far surpasses all the life of the World to Come.

שֶׁהֲרֵי הִיא לְמַעְלָה מַּעְלָה מִכָּל חַיֵּי עוֹלָם־הַבָּא,

As our Sages, of blessed memory, taught: “Better one hour of repentance and good deeds [in this world than all the life of the World to Come],”15

כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: "יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים כוּ'",

as explained elsewhere16 at length—that the World to Come is but a gleam and reflection [of the Divine Presence].

וּכְמוֹ שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר בַּאֲרִיכוּת, דְּעוֹלָם־הַבָּא אֵינוֹ אֶלָּא זִיו וְהֶאָרָה וְכוּ':

This leaves us with an apparent disproportion—that the practice of tzedakah before one’s prayers should result in the vastly superior revelation of teshuvah ilaah during prayer.

The above concept, however, can be understood by the analogy of sowing seeds of grain or planting kernels of fruit:

אַךְ הָעִנְיָן הוּא, עַל דֶּרֶךְ מָשָׁל, כְּמוֹ שֶׁזּוֹרְעִין זְרָעִים אוֹ נוֹטְעִין גַּרְעִין,

the shoot that sprouts from the seed, and the tree with its fruits from the kernel,

שֶׁהַשִּׁבּוֹלֶת הַצּוֹמַחַת מֵהַזֶּרַע, וְהָאִילָן וּפֵירוֹתָיו מֵהַגַּרְעִין,

are not the very essence and being of the seed or the kernel at all,

אֵינָן מַהוּתָן וְעַצְמוּתָן שֶׁל הַזֶּרַע וְהַגַּרְעִין כְּלָל,

for their essence and being has been spent and is decayed in the soil, and they are thus not the source of the vegetative property.

כִּי מַהוּתָם וְעַצְמוּתָם כָּלֶה וְנִרְקָב בָּאָרֶץ,

It is the vegetative property in the soil itself rather than the particular vegetative power that resulted in the seed or the kernel which brings about the growth of the shoot or the tree and its fruit;

וְכֹחַ הַצּוֹמֵחַ שֶׁבָּאָרֶץ עַצְמָהּ [נוסח אחר: עַצְמוֹ] הוּא הַמּוֹצִיא וְהַמְגַדֵּל הַשִּׁבּוֹלֶת וְהָאִילָן וּפֵירוֹתָיו.

The vegetative power of growth is a Divine faculty that enables physical growth to result from a spiritual property in a manner of creation ex nihilo. But if the actual growth of any grain or fruit results from the universal power of vegetative growth and not from a particular seed or kernel, then why plant them in the first place? The answer is:

it is only that [the earth’s vegetative power] does not manifest its power outwardly, from the potential to the actual,

רַק שֶׁאֵינוֹ מוֹצִיא וּמְגַלֶּה כֹּחוֹ לַחוּץ מֵהַכֹּחַ אֶל הַפּוֹעַל,

except by means of the seed or the kernel

כִּי אִם עַל־יְדֵי הַזֶּרַע וְהַגַּרְעִין

that are decayed in the soil and whose whole power—the power of growth that originated in the earth’s vegetative property that was implanted in them as they grew—has been consumed by the vegetative property in the soil,

שֶׁנִּרְקָבִין בָּאָרֶץ וְכָלֶה כָּל כֹּחָם בְּכֹחַ הַצּוֹמֵחַ שֶׁבָּאָרֶץ,

so that they unite and become one. I.e., the particular power of growth, that resulted in the seed or kernel, unites with the earth’s universal vegetative property.

וְנִתְאַחֲדוּ וְהָיוּ לַאֲחָדִים,

In this way, the vegetative property actualizes its potential and effuses vitality that makes possible the growth of a shoot that is related to the seed that was sown,

וְעַל־יְדֵי זֶה מוֹצִיא כֹּחַ הַצּוֹמֵחַ אֶת כֹּחוֹ אֶל הַפּוֹעַל, וּמַשְׁפִּיעַ חַיּוּת לְגַדֵּל שִׁבּוֹלֶת כְּעֵין הַזֶּרַע,

though with a very great increase in any single shoot, so that one ear of corn comprises many grains,

אֲבָל בְּרִיבּוּי הַרְבֵּה מְאֹד בְּשִׁבּוֹלֶת אַחַת,

and likewise, there are many fruits on a single tree.

וְכֵן פֵּירוֹת הַרְבֵּה עַל אִילָן אֶחָד,

Moreover, the very nature and essence of the fruits immensely excels the nature and essence of the planted kernel, in that the bland and tasteless kernel serves as the source for delicious fruit.

וְגַם מַהוּתָן וְעַצְמוּתָן שֶׁל הַפֵּירוֹת מְעוּלָּה בְּעִילּוּי רַב וְעָצוּם לְמַעְלָה מַּעְלָה מִמַּהוּתוֹ וְעַצְמוּתוֹ שֶׁל הַגַּרְעִין הַנָּטוּעַ.

The same is true of the produce of the earth which grows from seeds just like kernels, such as cucumbers, and the like.

וְכֵן כְּהַאי גַּוְנָא בְּפֵירוֹת הָאָרֶץ הַגְּדֵלִים מִזֵּרְעוֹנִין כְּעֵין גַּרְעִינִין, כְּמוֹ קִשּׁוּאִים וּכְהַאי גַּוְנָא.

Thus, fruits and vegetables are not only quantitatively superior to the kernels that served as their respective sources but are qualitatively superior as well. (The difference between grain and its original seed, however, is only one of quantity.)

All this is so because the stem and root of the vitality of the fruits issues from the vegetative property in the soil,

וְהַכֹּל הוּא, מִפְּנֵי שֶׁעִיקַּר וְשֹׁרֶשׁ חַיּוּת הַפֵּירוֹת נִשְׁפָּע מִכֹּחַ הַצּוֹמֵחַ שֶׁבָּאָרֶץ,

which includes the vitality of all fruits and causes them to grow,

הַכּוֹלֵל חַיּוּת כָּל הַפֵּירוֹת.

Nevertheless, a kernel—moreover, the kernel of the specific species desired—must be sown, as is now explained:

while the kernels that are sown in the ground are only like an “arousal from below” that is necessary if one is to elicit a reciprocal “arousal from Above,”

וְהַגַּרְעִינִין הַזְּרוּעִים בָּאָרֶץ, אֵינָן אֶלָּא כְּעֵין "אִתְעָרוּתָא דִלְתַתָּא",

this [“arousal from below”] being referred to in the writings of Rabbi Yitzchak Luria, of blessed memory, as the “elevation of mayin nukvin(commonly abbreviated מ"נ)the arousal of the “feminine waters” that serve as the recipient of the efflux of the “male waters.”

הַנִּקְרֵאת בְּשֵׁם "הַעֲלָאַת מַיִּין נוּקְבִין" בְּכִתְבֵי הָאֲרִיזַ"ל:

The same applies here as well: The power of vegetative growth is a spiritual power that encompasses all fruits and vegetables. Its spiritual state is such that it is far too lofty to descend spontaneously to a level at which it can make physical produce grow. The actual growth can only come about as a result of the “elevation of the feminine waters” of a particular fruit or grain. This arouses within the universal vegetative property the particular manifestation necessary for the growth of the specific kind of produce that is inherent in the kernel or seed that is sown.

At any rate, it is clear from the above that vegetative growth entails producing something far superior to that which was sown in the ground.

Reverting to the analogue, the Alter Rebbe will now explain how man’s tzedakah and kindness effect a Divine manifestation that utterly transcends man’s service. This results in his receiving as a reward for his actions not only a share in the World to Come—a corresponding measure, albeit quantitatively superior, for both this world and the World to Come are categorized as “worlds”—but also the qualitatively superior revelation of teshuvah ilaah that transcends by far any state that could be called a “world.”

Now precisely like this, metaphorically speaking, every act of charity that Jews perform

וְכָכָה מַמָּשׁ עַל דֶּרֶךְ מָשָׁל, כָּל מַעֲשֵׂה הַצְּדָקָה שֶׁעוֹשִׂין יִשְׂרָאֵל,

ascends, like an “elevation of mayin nukvin,” to the Root of their souls Above,

עוֹלֶה לְמַעְלָה בִּבְחִינַת "הַעֲלָאַת מַיִּין נוּקְבִין" לְשׁוֹרֶשׁ נִשְׁמוֹתֵיהֶן לְמַעְלָה,

Just as in the analogy, planting a seed will unveil the earth’s vegetative power, so, too, the Jew’s act of charity will elicit the Divine attribute of chesed, since this act serves as the mayin nukvin to its spiritual counterpart Above,

which is referred to17 as Knesset Yisrael (lit., “the Congregation of Israel”),

הַנִּקְרָא בְּשֵׁם "כְּנֶסֶת יִשְׂרָאֵל"

(a) because it is the source of Jewish souls, and (b) because within it congregate the lights and revelations of the emotive attributes (the middot) that derive from יִשְׂרָאֵל דִלְעֵילָא (“supernal Israel”).

and in the terminology of the Zohar, [the source of Jewish souls is known as] imma tataah, the “lower-level mother,”

וְ"אִימָּא תַּתָּאָה" בִּלְשׁוֹן הַזֹּהַר,

Binah, by contrast, is termed imma ilaah, the “higher-level mother,” while malchut is referred to as the “lower-level mother” (since it is the “mother” of the world that follows it).

and in the phraseology of the Talmud, [the source of the souls of Israel is known as] the Shechinah,

וּ"שְׁכִינָה" בִּלְשׁוֹן הַגְּמָרָא,

It is so called because it “rests” (from the root שכן; i.e., it descends and is present) in lowly levels.18

which comprises, and is utterly united with, all the attributes of the Holy One, blessed is He,

הַכְּלוּלָה מִכָּל מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא, וּמְיוּחֶדֶת בָּהֶן בְּתַכְלִית,

the first of which is the attribute of chesed.

וְרֵאשִׁיתָן – הִיא מִדַּת הַחֶסֶד.

Man’s neighborly acts of chesed ascend, as a form of mayin nukvin, to this Divine attribute of chesed, for it is the source of the attribute of chesed within his own soul.

Now, through this elevation, the actual “chesed of G‑d”—which is immeasurably superior to man’s chesed and to worlds in general—is aroused,

וְעַל־יְדֵי הַעֲלָאָה זוֹ מִתְעוֹרֵר "חֶסֶד ה'" מַמָּשׁ,

so that a great and intense revelation of His light descends into this lowly [world], where it lights up the souls of Israel,

שֶׁהוּא גִילּוּי אוֹרוֹ יִתְבָּרֵךְ, לֵירֵד וּלְהָאִיר לְמַטָּה לְנִשְׁמוֹת יִשְׂרָאֵל, בִּבְחִינַת גִּילּוּי רַב וְעָצוּם

at least during the time of prayer, even if not permanently.

בִּשְׁעַת הַתְּפִלָּה עַל כָּל פָּנִים.

For though “His greatness is unfathomable,”19 and גְּדֻלָּה (“greatness”) denotes the Divine attribute of chesed,20

כִּי אַף שֶׁ"לִּגְדוּלָּתוֹ אֵין חֵקֶר",

to the extent that “all are esteemed as naught before Him,”21

עַד דְּ"כוּלָּא קַמֵּיהּ כְּלָא חֲשִׁיבֵי"

How, then, does it descend below and become capable of being fathomed by the Jewish soul?

even so, “Where you find His greatness, there you find His humility,”22

הֲרֵי "בְּמָקוֹם שֶׁאַתָּה מוֹצֵא גְּדוּלָּתוֹ, שָׁם אַתָּה מוֹצֵא עַנְוְתָנוּתוֹ",

Hence, the very greatness and chesed of G‑d always find expression in His “humility,” i.e., in His ability to descend and reveal Himself to the nethermost levels,

like “water, which descends [from above to below].”

כְּ"מַיִם שֶׁיּוֹרְדִין כוּ'".

G‑d’s kindness may thus be likened to water in its ability to manifest itself within a Jew’s soul in this lowly world.

This is [implied] in the verse: “He shone in the darkness as a light unto the upright, [He] that is gracious, and merciful, and tzaddik.”23

וְזֶהוּ שֶׁכָּתוּב: "זָרַח בַּחֹשֶׁךְ אוֹר לַיְשָׁרִים, חַנּוּן וְרַחוּם וְצַדִּיק",

For, by being gracious and merciful, and “tzaddik—fond of tzedakot,”24 i.e., by performing acts of tzedakah with kindness and love, man

דְּעַל־יְדֵי שֶׁהָאָדָם "חַנּוּן וְרַחוּם וְצַדִּיק" "צְדָקוֹת אָהֵב",

causes the light of G‑d to shine into his soul which is vested in his body—which stands in darkness,

גּוֹרֵם לְאוֹר ה' שֶׁיִּזְרַח לְנִשְׁמָתוֹ הַמְלוּבֶּשֶׁת בְּגוּפוֹ, הָעוֹמֵד בַּחֹשֶׁךְ,

since it is the “hide of the snake.”25

שֶׁהוּא מַשְׁכָּא דְּחִוְיָא.

G‑d nevertheless causes His light to shine into the soul, even as the soul finds itself within the gloom of the unenlightened body.

This state, when “darkness is converted to light,”26 is referred to as “deliverance,” as when a man, delivered from danger, is transported from darkness to radiance.

וְזֶה נִקְרָא בְּשֵׁם "יְשׁוּעָה", כַּד אִתְהַפְּכָא חֲשׁוֹכָא לִנְהוֹרָא.

This, then, is the meaning [of the above-quoted phrase], “and causes deliverance to sprout forth,” as a result of one’s having “sown tzedakah.”

וְזֶהוּ "מַצְמִיחַ יְשׁוּעוֹת",

For this salvation sprouts from the charity that is sown in the “supernal land,”

שֶׁיְּשׁוּעָה זוֹ צוֹמַחַת מִזְּרִיעַת הַצְּדָקָה שֶׁזּוֹרְעִין בָּאָרֶץ הָעֶלְיוֹנָה,

the “Desired Land,” which is the Shechinah, and Knesset Yisrael, the source of Jewish souls, so called because it vests itself in the lower worlds to animate them.

"אֶרֶץ חֵפֶץ", הִיא הַשְּׁכִינָה וּכְנֶסֶת יִשְׂרָאֵל, שֶׁנִּקְרֵאת כֵּן עַל שֵׁם שֶׁמִּתְלַבֶּשֶׁת בַּתַּחְתּוֹנִים לְהַחֲיוֹתָם,

As it is written, “Your sovereignty (an allusion to the sefirah of malchut) is the sovereignty (i.e., it serves as the source) of all worlds.”27

כְּמוֹ שֶׁכָּתוּב: "מַלְכוּתְךָ מַלְכוּת כָּל עוֹלָמִים".

It is this supernal “land” that is sown with a Jew’s tzedakah, with the result that Divine revelation sprouts forth during prayer.

This applies most particularly when one sows in the nether Holy Land,

וּבִפְרָט מִן הַפְּרָט, כְּשֶׁזּוֹרְעִין בְּאֶרֶץ הַקֹּדֶשׁ הַתַּחְתּוֹנָה

The above applies to mitzvot in general, all of them being called tzedakah, as Scripture states, “Our performance of all the commandments will be accounted for us as tzedakah.”28 Particularly so through the actual performance of tzedakah, in the sense of charity. It applies even more particularly when the tzedakah is planted in the Holy Land, maintaining those who study Torah and serve G‑d there.

which truly corresponds to it (i.e., the Holy Land below is truly located “opposite” the Holy Land in heaven),

הַמְכֻוֶּונֶת כְּנֶגְדָּהּ מַמָּשׁ,

for (when such charity is given), the seed [of tzedakah] is immediately absorbed in the supernal land,

שֶׁהַזְּרִיעָה נִקְלֶטֶת תֵּיכֶף וּמִיָּד בָּאָרֶץ הָעֶלְיוֹנָה,

without any obstacle and hindrance whatsoever,

בְּלִי שׁוּם מְנִיעָה וְעִיכּוּב בָּעוֹלָם,

because there is nothing whatsoever that intervenes and intercepts between the “Lands of Life,” i.e., between the supernal “Land of Life,” which is the source of Jewish souls, and the “Land of Life” below, the physical Holy Land,

מֵאַחַר שֶׁאֵין שׁוּם דָּבָר חוֹצֵץ וּמַפְסִיק כְּלָל בֵּין "אַרְצוֹת הַחַיִּים",

for “it is the gate of Heaven,”29 referring to the location of the Holy Temple in the Holy Land.

כִּי "זֶה שַׁעַר הַשָּׁמָיִם"

This is not so, however, outside the Holy Land, where various factors may hinder the implantation of tzedakah in the “Land of Life” Above.

מַה־שֶּׁאֵין־כֵּן בְּחוּץ לָאָרֶץ,

This will suffice for the discerning.

וְדַי לַמֵּבִין: