It is well known1 that in response to an arousal from below, when a man arouses in his heart the attribute of lovingkindness and compassion for all those in need of compassion,

נוֹדָע, דִּבְ"אִתְעָרוּתָא דִלְתַתָּא", שֶׁהָאָדָם מְעוֹרֵר בְּלִבּוֹ מִדַּת הַחֶסֶד וְרַחֲמָנוּת עַל כָּל הַצְּרִיכִים לְרַחֲמִים –

there comes an arousal from above, that arouses great compassion upon him from the Source of Compassion,

"אִתְעָרוּתָא דִלְעֵילָּא", לְעוֹרֵר עָלָיו רַחֲמִים רַבִּים מִמְּקוֹר הָרַחֲמִים,

As taught in ch. 45 of Part I, this does not refer to Av Harachaman, the limited level of compassion that derives from the measured evolvement of the worlds but to the level of Divine compassion (Av Harachamim) that transcends all limitations.

that endows him with the fruits [of his deeds] in this world while the principal [remains intact] for the World to Come.2

לְהַשְׁפִּיעַ לוֹ הַפֵּירוֹת בָּעוֹלָם הַזֶּה, וְהַקֶּרֶן לָעוֹלָם־הַבָּא.

The Alter Rebbe goes on to explain that “fruits in this world” refers not only to physical blessings but also to the insights and spiritual delights of Gan Eden (lit., “the Garden of Eden”), for even Gan Eden is termed “this world” in relation to the World to Come at the time of the Revival of the Dead.

It is true that in relation to our present physical world, Gan Eden is called the World to Come because it follows and rewards the good deeds performed in this world.3 Nevertheless, when compared to the actual World to Come, all worlds—including the spiritual worlds, of which Gan Eden is one—are termed “this world.”

This is because all worlds can aspire (even now) to comprehension (“this” being a word denoting revelation)4; by contrast, as the Alter Rebbe will soon explain,5 the perceptions of Divinity in the World to Come at the time of the Revival of the Dead will transcend all levels of comprehension.

This means that “the fruits” refers to the flow of benevolence which is bestowed by the Source of Compassion and the Fountainhead of Life, blessed be He.

פֵּירוּשׁ, "הַפֵּירוֹת" – הִיא הַשְׁפָּעָה הַנִּשְׁפַּעַת מִמְּקוֹר הָרַחֲמִים וְחַיֵּי הַחַיִּים בָּרוּךְ־הוּא,

It issues ever netherward, following the pattern of the evolution of the worlds from above downward, and so on,

וְנִמְשֶׁכֶת לְמַטָּה מַּטָּה בִּבְחִינַת הִשְׁתַּלְשְׁלוּת הָעוֹלָמוֹת מִלְמַעְלָה לְמַטָּה כוּ',

Lessons In Tanya (Kehot Publication Society)

Lessons in Tanya is a well-lit and accessible gateway to the Tanya - the fundamental, classic work upon which all concepts of Chabad Chasidism are based.

until it vests itself in this physical world, in [the form of the blessings of] children, life, and livelihood, and the like.

עַד שֶׁמִּתְלַבֶּשֶׁת בָּעוֹלָם הַזֶּה הַגַּשְׁמִי בְּ"בָנֵי חַיֵּי וּמְזוֹנֵי" כו'.

All these gifts, both spiritual and material, are deemed to be mere “fruits,” for just as fruits are not of the essence of a tree but fall and are replaced, so, too, does this flow of benevolence undergo a transformation from world to world.

The “principal” relates to the verse, “Your commandment (mitzvat’cha) is very wide.”6

וְ"הַקֶּרֶן" הוּא כְּמוֹ שֶׁכָּתוּב: "רְחָבָה מִצְוָתְךָ מְאֹד",

Now it should have said “Your commandments” (mitzvotecha), in the plural.

וַהֲוָה־לֵיהּ־לְמֵימַר "מִצְוֹתֶיךָ" לְשׁוֹן רַבִּים

This would be the case if the verse simply meant to say that the commandments in general are without end.

(7The term “wide” is also puzzling.)

(וְגַם לְשׁוֹן "רְחָבָה" אֵינוֹ מוּבָן):

A more commonly expected term might have been “great,” “immense,” “lofty,” or the like.

However, the choice of the singular form of “Your commandment” alludes to the mitzvah of tzedakah, which is truly G‑d’s mitzvah, the mitzvah He performs Himself,

אֶלָּא: "מִצְוָתְךָ" דַיְיקָא, הִיא מִצְוַת הַצְּדָקָה, שֶׁהִיא מִצְוַת ה' מַמָּשׁ,

which the Holy One Himself, blessed be He, in all His majesty, performs at all times by animating the worlds,

מַה שֶּׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא בִּכְבוֹדוֹ וּבְעַצְמוֹ עוֹשֶׂה תָּמִיד לְהַחֲיוֹת הָעוֹלָמוֹת,

and will do so in the future with exceeding magnitude and intensity.

וְיַעֲשֶׂה לֶעָתִיד בְּיֶתֶר שְׂאֵת וָעֹז,

It is likewise written, “And they shall observe the path of G‑d to do tzedakah…”8; i.e., tzedakah is here described as G‑d’s path.

וּכְמוֹ שֶׁכָּתוּב: "וְשָׁמְרוּ דֶּרֶךְ ה' לַעֲשׂוֹת צְדָקָה כוּ'",

Metaphorically speaking, like a road on which one travels from one town to another,

כְּמוֹ דֶּרֶךְ שֶׁהוֹלְכִים בָּהּ מֵעִיר לְעִיר, עַל דֶּרֶךְ מָשָׁל,

so, too, charity is a manifestation and radiance of the [infinite] Ein Sof-light which encompasses all worlds,

כָּךְ הַצְּדָקָה הִיא בְּחִינַת גִּילּוּי וְהֶאָרַת אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא "סוֹבֵב כָּל עָלְמִין",

that will radiate and become manifest in the future, at the time of the Resurrection of the Dead, even to this world—in response to the arousal [initiated by mortals] from below, as expressed in charity and gratuitous kindness—

שֶׁיָּאִיר וְיִתְגַּלֶּה עַד עוֹלָם הַזֶּה, בְּ"אִתְעָרוּתָא דִלְתַתָּא", בְּתוֹרַת צְדָקָה וְחֶסֶד חִנָּם, לֶעָתִיד בִּתְחִיַּית הַמֵּתִים,

with a magnitude and force infinitely exceeding the state in which the radiation9 is manifested in the Lower and Higher levels of Gan Eden.

בְּיֶתֶר שְׂאֵת וְיֶתֶר עֹז לְאֵין קֵץ מִבְּחִינַת גִּילּוּי (הֶאָרָה) [הַהֶאָרָה] בְּגַן עֵדֶן הַתַּחְתּוֹן וְהָעֶלְיוֹן,

The proof for this is: For the souls of all the tzaddikim,10 and of the tannaim11 who preceded them, and of the prophets12 who predate the tannaim,

שֶׁהֲרֵי כָּל נִשְׁמוֹת הַצַּדִּיקִים וְהַתַּנָּאִים וְהַנְּבִיאִים,

that are now in the Higher Gan Eden, at the peak of all levels,

שֶׁהֵם עַתָּה בְּגַן עֵדֶן הָעֶלְיוֹן בְּרוּם הַמַּעֲלוֹת,

will become vested in their bodies in the Time to Come, and will arise at the time of the Resurrection,13 to derive pleasure from the splendor of the Shechinah, which will then radiate in this world to the souls as they are vested within their bodies.

יִתְלַבְּשׁוּ בְּגוּפוֹתֵיהֶם לֶעָתִיד וְיָקוּמוּ בִּזְמַן הַתְּחִיָּיה לֵיהָנוֹת מִזִּיו הַשְּׁכִינָה.

It is thus clear that this revelation will transcend by far the degree of revelation that can be attained in the Higher Gan Eden so that it is worthwhile for souls which are so loftily situated to descend and enclothe themselves in physical bodies in order to be able to receive it.

This revelation is purely an act of tzedakah and gratuitous kindness on G‑d’s part, for man’s arousal from below is in no way intense enough to draw down such an immense degree of revelation; his spiritual service serves only as a vessel which enables him to receive it.

The Alter Rebbe now goes on to explain what exactly it is about the revelation attainable in the World to Come that makes the revelation attainable even in the Higher Gan Eden pale in comparison.

For the manifestation and the radiance in Gan Eden are of the level called memalei kol almin14the light which “permeates all worlds”; i.e., the muted Divine life-force that contracts, descends, and diminishes according to the receptive capacity of the particular created being which it is to permeate.

לְפִי שֶׁהַהֶאָרָה וְהַגִּילּוּי שֶׁבְּגַן עֵדֶן הִיא בְּחִינַת "מְמַלֵּא כָּל עָלְמִין",

This [diminishment of the Divine life-force] is an evolving progression from one rung to another by means of immense contractions.

שֶׁהוּא בְּחִינַת הִשְׁתַּלְשְׁלוּת מִמַּדְרֵגָה לְמַדְרֵגָה עַל־יְדֵי צִמְצוּמִים עֲצוּמִים,

As was taught by our Sages, of blessed memory, “The World to Come—which here means Gan Eden—was created by the letter yud,”15 a letter limited and contracted to a single point.

וּכְמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: "בְּיוּ"ד נִבְרָא עוֹלָם־הַבָּא",

This [letter] signifies the level of supernal chochmah (the first of the ten sefirot of the World of Atzilut),

וְהִיא בְּחִינַת חָכְמָה עִילָּאָה,

which is referred to as the Higher Eden, that surpasses the level of Gan Eden, inasmuch as gan implies only a garden derived from Eden, and not Eden itself,

הַנִּקְרֵאת "עֵדֶן הָעֶלְיוֹן",

and which evolves and becomes vested in all the worlds,

הַמִּשְׁתַּלְשֶׁלֶת וּמִתְלַבֶּשֶׁת בְּכָל הָעוֹלָמוֹת,

I.e., chochmah descends and vests itself in all the worlds in order to continuously create and animate them,

as it is written, “You have made them all with chochmah…”16; i.e., all created beings derive from the sefirah of chochmah.

כְּמוֹ שֶׁכָּתוּב: "כּוּלָּם בְּחָכְמָה עָשִׂיתָ כוּ'",

[It is likewise written], “And chochmah animates…,”17 again indicating that the sefirah of chochmah animates all the worlds.

וְ"הַחָכְמָה תְּחַיֶּה כוּ'",

In Gan Eden, it is manifestly comprehensible to each according to his measure.

וּבְגַן עֵדֶן, הִיא בִּבְחִינַת גִּילּוּי הַהַשָּׂגָה לְכָל חַד לְפוּם שִׁיעוּרָא דִילֵיהּ,

While the life-force that emanates from chochmah is concealed from all other worlds, it is manifest in Gan Eden so that the souls there are able to apprehend the Essence of Divinity.

For, as is known, the delight of the souls in Gan Eden derives from [their] apprehension of the secrets of the Torah in whose revealed dimensions [they were] engaged in this world so that what was secret in this world is revealed in Gan Eden,

כַּנּוֹדָע, שֶׁעוֹנֶג הַנְּשָׁמוֹת בְּגַן עֵדֶן הוּא מֵהַשָּׂגַת סוֹדוֹת הַתּוֹרָה שֶׁעָסַק בָּעוֹלָם הַזֶּה בַּנִּגְלֶה,

as is discussed in the sacred Zohar, Parashat Shelach,18

כִּדְאִיתָא בַּזּוֹהַר הַקָּדוֹשׁ פָּרָשַׁת שְׁלַח,

The Zohar speaks there about the various heavenly “academies,” such as “Moses’ Academy” and the “Heavenly Academy,” and so, too, an academy in which Miriam teaches righteous women.

and in the Gemara,19 with reference to the incident involving Rabbah bar Nachmani.

וּבַגְּמָרָא, בְּעוּבְדָא דְרַבָּה בַּר נַחְמָנִי.

The Gemara describes a legal debate between G‑d and the Heavenly Academy regarding ritual purity in a situation where it is doubtful whether “the baheret preceded the appearance of a white hair or whether the white hair preceded the baheret.” It was agreed that Rabbah bar Nachmani would render the decisive opinion because of his singular knowledge in the field of Nega’im and Ohalot. In Likkutei Torah, Parashat Tazria,20 the Alter Rebbe explains this specific dispute as well as the concept of the Heavenly Academy in general.

At any rate, the revelation attainable in Gan Eden is that of memalei kol almin, in which only a limited degree of light filters through.

The manifestation of the radiance at the time of the Resurrection, however, will be from the level of sovev kol almin,

אֲבָל גִּילּוּי הַהֶאָרָה שֶׁבִּתְחִיַּית הַמֵּתִים, יִהְיֶה מִבְּחִינַת "סוֹבֵב כָּל עָלְמִין",

which is not in a state of contraction, measure, and limit but is limitless and endless.

שֶׁאֵינָהּ בִּבְחִינַת צִמְצוּם וְשִׁיעוּר וּגְבוּל, אֶלָא בְּלִי גְבוּל וְתַכְלִית,

The concept of sovev kol almin, as has been explained in Likkutei Amarim, ch. 48,

כְּמוֹ שֶׁנִּתְבָּאֵר בְּ"לִקּוּטֵי אֲמָרִים" פֶּרֶק מ"ח בֵּיאוּר עִנְיַן "סוֹבֵב כָּל עָלְמִין",

is not to be understood literally, as resembling a sphere, heaven forfend; i.e., this superior order of light does not “encompass all worlds” spatially so that it surrounds creation and remains exterior to it.

שֶׁאֵינוֹ כְּמַשְׁמָעוֹ כְּמוֹ עִיגּוּל, חַס וְשָׁלוֹם,

Rather, [it means that] it is not invested (implying adaptation) [within it]; instead of contracting itself to match the receptive capacity of the particular created being that it animates, it affects it—even from within—while remaining on its own level.

אֶלָּא שֶׁאֵינוֹ בִּבְחִינַת הִתְלַבְּשׁוּת וְכוּ',

Note there carefully.

וְעַיֵּין שָׁם הֵיטֵב.

And this is the meaning of the teaching of our Sages, of blessed memory:21 “[In the World to Come—here meaning Gan Eden—there is no eating and drinking…, but the righteous sit] with their crowns on their heads, and they take delight [in the radiance of the Divine Presence].”22

וְזֶהוּ שֶׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: "וְעַטְרוֹתֵיהֶם בְּרָאשֵׁיהֶם וְנֶהֱנִין כוּ'",

A crown (atarah) is something that encompasses and encircles,

"עֲטָרָה" הִיא בְּחִינַת מַקִּיף וְסוֹבֵב,

This refers to an illumination that neither contracts nor adapts itself so that it can be vested in varying degrees within created beings; rather, it descends to the worlds23 and encompasses them all equally.

and is called keter, as related to koteret, the capital which crowns a column,24 as in the Beit Hamikdash built by King Solomon (I Kings, ch. 7).

וְנִקְרָא "כֶּתֶר" מִלְּשׁוֹן "כּוֹתֶרֶת",

Atarah is thus a crown worn on the head25 while keter means (as well) the crown atop a column.

Since the illumination of light from the sefirah of keter that will be revealed in the World to Come results from the performance of the mitzvot that are likened to 620 (תר"ך) columns of light (corresponding to the 613 Torah commandments and seven Rabbinic commandments, numerically equal to the word כתר),26 the Alter Rebbe also explains the term “crown” as it applies to a column.

[The sefirah of keter] is an intermediary which joins the radiance and revelation of the Emanator, the blessed Ein Sof, to the emanated beings in the World of Atzilut,

וְהוּא בְּחִינַת מְמוּצָּע הַמְחַבֵּר הֶאָרַת הַמַּאֲצִיל אֵין־סוֹף בָּרוּךְ־הוּא לְהַנֶּאֱצָלִים,

The Emanator is infinite while the emanated beings—which are within a world, and even the loftiest of worlds is bound by limitation—are finite. There must therefore be an intermediary between the two. It is the sefirah of keter that serves as this intermediary, for its internal dimension is related to the Emanator, and its external dimension is related to the emanated beings. It is thus through the sefirah of keter that the [infinite] Ein Sof-light is drawn into the World of Atzilut and to the emanated beings which populate it.

and in the future, it will radiate and become revealed in this world to all the righteous who will rise with the Resurrection,

וְלֶעָתִיד יָאִיר וְיִתְגַּלֶּה בָּעוֹלָם הַזֶּה לְכָל הַצַּדִּיקִים שֶׁיָּקוּמוּ בַּתְּחִיָּיה

(27“And Your people are all righteous…”28).29

("וְעַמֵּךְ כּוּלָּם צַדִּיקִים כוּ'").

This transcendent degree of Divine light will thus be revealed to the entire Jewish people.

Accordingly, the illumination that presently is received only by those beings that inhabit the World of Atzilut will radiate in the World to Come to this physical world as well. For unlike the indwelling illumination of Gan Eden that is dependent upon the level and comprehension of each recipient, this revelation is an encompassing light from the sefirah of keter, which does not undergo contraction but radiates to all equally.

This results in a state of total revelation, whereby the very Essence of Divinity is visually perceived (re’iyat hamahut), as it is written, “The glory of G‑d shall be revealed, and together all flesh shall see….”30

And this is the meaning of the teaching of our Sages, of blessed memory: “In the future, the righteous will be lauded as holy,”31 as G‑d is praised now,

וְזֶה שֶׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: "עֲתִידִים צַדִּיקִים שֶׁיֹּאמְרוּ לִפְנֵיהֶם קָדוֹשׁ",

for “holy” signifies [lofty] separation;

כִּי "קָדוֹשׁ" הוּא בְּחִינַת מוּבְדָּל,

it is not subject to apprehension and knowledge

שֶׁאֵינוֹ בְּגֶדֶר הַשָּׂגָה וָדַעַת,

because it transcends by far the wisdom and knowledge which are attainable in Gan Eden,

כִּי הוּא לְמַעְלָה מַּעְלָה מִבְּחִינַת הַחָכְמָה וָדַעַת שֶׁבְּגַן עֵדֶן,

for Scripture states, “chochmah shall be found from ayin (‘naught’).”32

כִּי "הַחָכְמָה מֵאַיִן תִּמָּצֵא" כְּתִיב,

This refers to the supreme keter which, in the sacred Zohar,33 is called ayin,

הוּא בְּחִינַת "כֶּתֶר עֶלְיוֹן" הַנִּקְרָא "אַיִן" בַּזּוֹהַר הַקָּדוֹשׁ,

and the bestowal of its radiance is manifest, i.e., its essence is apprehended, only when, after the Resurrection, the soul is vested in a pure and clear body.

וְהַשְׁפָּעָתוֹ וְהֶאָרָתוֹ בִּבְחִינַת גִּילּוּי – הוּא דַוְקָא כְּשֶׁהַנְּשָׁמָה תִּתְלַבֵּשׁ בְּגוּף זַךְ וְצַח אַחַר הַתְּחִיָּה,

The Alter Rebbe now goes on to explain why in Gan Eden, when the soul is not encumbered by a body, the light of keter cannot be manifest, whereas—paradoxically—this revelation becomes possible only in the World to Come at the time of the Resurrection, when the soul is once again invested within a body.

(For, as is well known,34 the determining opinion is that of the Ramban,35 who states that the ultimate reward will be specifically at the time of the Resurrection, when the soul will again be found within a body.)

For “Their beginning (i.e., the loftiest initial level) is wedged in their end.”36

כִּי "נָעוּץ תְּחִלָּתָן בְּסוֹפָן" דַּוְקָא,

This is explained in the teachings of Chasidut37 as follows: “Beginning” refers to a level of Divinity that utterly transcends the evolvement of any created worlds. This level of Divinity is wedged in the last level preceding the creation of the evolving worlds, the sefirah of keter. Keter is revealed only in the “end” of all worlds—i.e., within this physical world—during the time of the Resurrection. Gan Eden, by contrast, is incapable of receiving this transcendent level of revelation in an internalized manner.

Thus, while the lesser radiance that is muted to match the respective limitations of the evolving worlds can be absorbed by the soul (in Gan Eden) in its disembodied state, the transcendent radiance issuing from keter is revealed to the soul only when it is clothed within a body.

Likewise, as is known, “The final deed—i.e., the last stage of creation: this physical world—was first in thought….”38

וְ"סוֹף מַעֲשֶׂה בְּמַחֲשָׁבָה תְּחִלָּה כוּ'", כַּנּוֹדָע.

Thought and creation both have aspects that are “first” and “last”; the “last” (i.e., lowest) level of creation, which is this world, is rooted in the “beginning” (i.e., in the highest level) of the Divine thought.

This is why specifically the deeds performed in this “last” world of creation, while the soul is clothed in a physical body, are able to elicit and draw down the radiance of keter. As explained here by the Alter Rebbe, this refers to the mitzvah of tzedakah, as well as to mitzvot in general, all of which are termed “tzedakah.”39

For it is the performance of physical mitzvot in this material world that arose first in G‑d’s thought and will, at the level of the Divine keter, for the physical mitzvot are the ultimate purpose of creation.

Returning to the earlier discussion: It is now clear why in future time, the righteous (and “Your people are all righteous”) will be lauded as holy: they will all have revealed to them that Divine radiance that is “holy” in the sense that it transcends apprehension. Moreover, they will become so unified with this revelation that the term “holy” will apply to them as well.

However, it is impossible to attain this level of being able to absorb the transcendent light of sovev kol almin until one has first been in Gan Eden,

אַךְ אִי אֶפְשָׁר לְהַגִּיעַ לְמַדְרֵגָה זוֹ, עַד שֶׁיְּהֵא בְּגַן עֵדֶן תְּחִלָּה,

to apprehend a degree of the supernal chochmah,40 each41 according to his measure.

לְהַשִּׂיג בְּחִינַת חָכְמָה עִילָּאָה (כוּ') [אפשר צריך להיות: כָּל חַד] כְּפוּם שִׁיעוּרָא דִילֵיהּ,

For, as explained earlier, the lesser Divine light that radiates in Gan Eden is received by each soul according to its own particular degree.

(The Rebbe adds here that the soul will then rise at the time of the Resurrection of the Dead through the “dew of the Torah,” for, as our Sages teach, “[Whoever engages in the study of the Torah,]) the dew of the Torah revives him [at the time of the Resurrection].”42

וְ"טַל תּוֹרָה מְחַיֵּיהוּ",

The verse upon which our Sages base this teaching reads: “Your dead shall be resurrected…; those who lie in the dust shall awaken and sing joyful praises, for the Dew of Lights shall be your dew….”43 It is thus clear that the revival effected by “the dew of the Torah” refers to the Resurrection of the Dead.

(The Rebbe adds: Thereafter,) “When you will awaken, it (i.e., the Torah) will cause you to Speak…,”44 and this promise, as expounded in Avot,45 refers to the time of the World to Come. This will suffice for the discerning.

"וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ כוּ'", וְדַי לַמֵּבִין.

In order to attain the level of sovev kol almin at the time of the Resurrection, the soul must first be in Gan Eden and apprehend supernal chochmah according to its particular degree and level. For though in Gan Eden, the soul apprehends no higher than the lesser, permeating Divine light called memalei kol almin, its perception is nevertheless augmented by the light of keter, which also illumines it. The soul indeed apprehends the latter enlightenment only to the extent of yediat hametziut (lit., “a knowledge of its existence”; i.e., by the “encompassing” perception known as makif), rather than with the penetrating revelation of hasagat hamahut (lit., “an understanding of its essence”).46 Nevertheless, this added illumination enables the soul at the time of the Resurrection to comprehend the essence of the revelation of sovev kol almin.

Since, as stated above, the soul in Gan Eden apprehends indwelling lights, its experience of Gan Eden consists of the revelation of the Torah within the soul, so to speak, for the Torah is likened to “food” (as in the verse, “for Your Torah is within my inward parts”47)—i.e., something that affects one from within, as explained at length above, in Part I, ch. 5. However, Gan Eden is also illumined by a glimmering of the radiance that results from the performance of mitzvot, and these act as “garments” and “encompassing lights” for the soul in Gan Eden, as mentioned in the above letter.

At the time of the World to Come, at the time of the Resurrection, the superior light of sovev kol almin will be revealed chiefly as a result of one’s present performance of mitzvot. This comes about through and together with the “dew of the Torah” that “revives him” and “causes [him] to speak.”

The Alter Rebbe now returns to the above-quoted verse, “Your commandment is very wide.” Having earlier explained that “Your commandment” (in the singular) refers to G‑d’s own commandment, viz., tzedakah, he now goes on to explain the words “is very wide”: the mitzvah of tzedakah is a vessel so capacious that it can contain the revelation of G‑d’s infinite light at the time of the Resurrection.

And this is the meaning of [the verse], “And your commandment is very wide.”

וְזֶהוּ "רְחָבָה מִצְוָתְךָ מְאֹד",

This refers to the precept of charity, which is a vessel of great volume, in which the radiance from the [infinite] Ein Sof-light may be invested,

הִיא מִצְוַת הַצְּדָקָה, שֶׁהִיא כְּלִי וְשֶׁטַח רָחָב מְאֹד, לְהִתְלַבֵּשׁ בָּהּ הֶאָרַת אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא

(48as it is written, “His garment is tzedakah49).

(וּכְמוֹ שֶׁכָּתוּב: "לְבוּשׁוֹ צְדָקָה"),

In the future, this [light] will radiate without limit or end,

אֲשֶׁר יָאִיר לֶעָתִיד בִּבְחִינַת בְּלִי גְבוּל וְתַכְלִית

with a gratuitous [Divine] kindness elicited by this arousal from below—by the kindness and tzedakah initiated by man—which is called “the path of G‑d.”

בְּחֶסֶד חִנָּם בְּ"אִתְעָרוּתָא דִלְתַתָּא" זוֹ, הַנִּקְרֵאת "דֶּרֶךְ ה'".

As mentioned above, even when this Divine revelation is granted in response to an arousal from below, it is still considered “gratuitous kindness,” for it is granted out of all proportion to man’s actions; man’s tzedakah is no more than a vessel which enables him to receive the benevolence of this Divine revelation.

And this is the meaning of the term “very [wide],” signifying limitlessness and endlessness: tzedakah acts as an infinitely wide vessel for receiving an infinite degree of G‑dliness.

וְזֶהוּ לְשׁוֹן "מְאֹד", שֶׁהוּא בְּלִי גְבוּל וְתַכְלִית.

However, at the beginning of the verse quoted above, [it is written,] “To every tichlah (lit., “conclusion”), I have seen an end.”50

אֲבָל "לְכָל תִּכְלָה רָאִיתִי קֵץ",

The word tichlah is related to the term kalot hanefesh, the intense yearningto the point of expiry—of the soul in Gan Eden,

"תִּכְלָה" הִיא מִלְּשׁוֹן "כְּלוֹת הַנֶּפֶשׁ" שֶׁבְּגַן עֵדֶן,

for it (i.e., the Divine light that is yearned for in Gan Eden) does have an end and a limit, and undergoes contraction, as mentioned above: this is the radiance of the finite light called memalei kol almin.

שֶׁהִיא בִּבְחִינַת "קֵץ" וְתַכְלִית וְצִמְצוּם כַּנִּזְכָּר לְעֵיל,

Likkutei Levi Yitzchak, authored by the father of the Rebbe, explains how “end,” “limit,” and “contraction” respectively refer to three kinds of illumination that radiate within Gan Eden. It also explains why the verse chooses to use the word “end” rather than “limit” or “contraction.”

As to the term “to every [kind of] tichlah,” when the verse is alluding only to the yearning of souls in Gan Eden,

וּ"לְכָל תִּכְלָה"

this is used because there are numerous levels and rungs of Gan Eden, one higher than the other, to the topmost of levels.

הוּא לְפִי שֶׁיֵּשׁ כַּמָּה וְכַמָּה מַעֲלוֹת וּמַדְרֵגוֹת גַּן עֵדֶן זֶה לְמַעְלָה מִזֶּה עַד רוּם הַמַּעֲלוֹת,

As is written in Likkutei Hashass of R. Yitzchak Luria, of blessed memory, in explanation of the teaching of our Sages, of blessed memory, “Torah scholars have no rest [in this world nor in the next],”51

כְּמוֹ שֶׁכָּתוּב בְּלִקּוּטֵי הַשַּׁ"ס מֵהָאֲרִיזַ"ל בְּפֵירוּשׁ מַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: "תַּלְמִידֵי חֲכָמִים אֵין לָהֶם מְנוּחָה כוּ'",

because they are constantly rising from level to level in [their] grasp of the Torah, which has no end…—

שֶׁעוֹלִים תָּמִיד מִמַּדְרֵגָה לְמַדְרֵגָה בְּהַשָּׂגַת הַתּוֹרָה שֶׁאֵין לָהּ סוֹף כוּ',

until after the Resurrection, when they will have rest…, for that time will be “a day which is entirely Shabbat and rest.”52

עַד אַחַר הַתְּחִיָּה שֶׁיִּהְיֶה לָהֶם מְנוּחָה כוּ':

At that time, there will be revealed a radiance from G‑d’s Essence that utterly transcends levels; elevation from level to level will thus be not only impossible but also unnecessary. At that time, mortal souls will finally find repose as they delight in the radiance of G‑d’s Essence.