אגרת הקדש 6

זוֹרֵעַ צְדָקָה שֶׂכֶר אֱמֶת (בְּמִשְׁלֵי י״א). פֵּירוּשׁ, שֶׁשְּׂכַר זְרִיעַת הַצְּדָקָה הִיא מִדַּת אֱמֶת.

SIX. “But he who sows tzedakah has a reward of truth.” (Proverbs 11)¹Verse 18.—Brackets appear in the text. This means that the attribute of truth is the reward for the sowing of tzedakah.²See commentaries by R. Abraham Ibn Ezra and R. Levi Gersonides, ad loc.

וּכְתִיב: ״תִּתֵּן אֱמֶת לְיַעֲקֹב״, וּ״שְׁבָחָא דְּקוּדְשָׁא־בְּרִיךְ־הוּא מְסַדֵּר נְבִיָּא כוּ׳״, כְּמוֹ שֶׁכָּתוּב בַּזּוֹהַר הַקָּדוֹשׁ. פֵּירוּשׁ, שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא הוּא הַנּוֹתֵן מִדַּת אֱמֶת לְיַעֲקֹב.

It is also written:³Micah 7:20. “You give truth to Jacob”—and the prophet engages in extolling the Holy One, blessed is He, as mentioned in the sacred Zohar.⁴Zohar III:131b. This means that it is the Holy One, blessed is He, who gives the attribute of truth to Jacob.⁵See above, Epistle 2, note 26.

וְצָרִיךְ לְהָבִין, וְכִי אֵין אֱמֶת בְּיַעֲקֹב חַס וְשָׁלוֹם עַד שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא יִתֵּן לוֹ מִלְמַעְלָה?

Now this needs to be understood. Is there then no truth in Jacob, Heaven forfend, until the Holy One, blessed is He, gives it to him from above?

אַךְ הִנֵּה מוּדַעַת זֹאת, דְּמִדַּת יַעֲקֹב הִיא מִדַּת רַחֲמָנוּת, וַעֲבוֹדַת ה׳ בְּמִדַּת רַחֲמָנוּת הִיא הַבָּאָה מֵהִתְעוֹרְרוּת רַחֲמִים רַבִּים בְּלֵב הָאָדָם עַל נִיצוֹץ אֱלֹקוּת שֶׁבְּנַפְשׁוֹ, הָרְחוֹקָה מֵאוֹר פְּנֵי ה׳ כַּאֲשֶׁר הוֹלֵךְ בְּחֹשֶׁךְ הַבְלֵי עוֹלָם, וְהִתְעוֹרְרוּת רַחֲמָנוּת זוֹ הִיא בָּאָה מֵהַתְּבוּנָה וְהַדַּעַת בִּגְדוּלַּת ה׳, אֵיךְ שֶׁאֲפִילוּ הָעוֹלָמוֹת הָעֶלְיוֹנִים לְמַעְלָה מַּעְלָה עַד אֵין קֵץ כְּלָא מַמָּשׁ חֲשִׁיבֵי קַמֵּיהּ, כִּי כָּל שִׁפְעָם וְחַיּוּתָם אֵינוֹ רַק מִזִּיו וְהֶאָרָה מֵאוֹת אֶחָד מִשְּׁמוֹ יִתְבָּרֵךְ, כַּמַּאֲמָר: ״בְּיוּ״ד נִבְרָא עוֹלָם־הַבָּא כוּ׳״.

However, it is well known that the attribute of Jacob is the attribute of rachamim (compassion).⁶Jacob is the “middle bar that bolts from end to end” (Exodus 26:28) that is the bolt mediating between chesed and gevurah, thus rachamim or tiferet; Zohar II:175b-176a; also Zohar II:51b; et passim. See Addendum, Mystical Concepts in Chassidism, and below, Epistle 15. And the service of G–d in a mode of compassion derives from arousing in the heart of man a great compassion for the Divine spark in his soul, which is removed from the light of G–d’s Countenance when (man) goes about in the darkness of the vanities of the world. And this arousal of compassion itself derives from the contemplation on, and cognition of, the greatness of G–d: how even the most infinitely sublime worlds are esteemed as truly naught before Him. For all their bounty and vitality is but from a gleam and reflection of a single letter of His Name, blessed be He, as it is stated:⁷Menachot 29b. See above, Epistle 5. “The World to Come was created by the yud….”

וְהִנֵּה, בְּזִיו וְהֶאָרָה זוֹ, שֶׁהוּא הִתְפַּשְּׁטוּת הַחַיּוּת מִשְּׁמוֹ יִתְבָּרֵךְ לְהַחֲיוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים, הוּא שֶׁיֵּשׁ הֶבְדֵּל וְהֶפְרֵשׁ בֵּין עֶלְיוֹנִים לְתַחְתּוֹנִים, שֶׁ״עוֹלָם הַזֶּה נִבְרָא בְּה׳ וְכוּ׳״, וְכֵן כָּל שִׁינּוּיֵי הַפְּרָטִים שֶׁבְּכָל עוֹלָם וְעוֹלָם הוּא לְפִי שִׁינּוּיֵי צֵירוּפֵי הָאוֹתִיּוֹת, וְכֵן שִׁינּוּיֵי הַזְּמַנִּים בְּעָבָר הֹוֶה וְעָתִיד, וְשִׁינּוּיֵי כָּל הַקּוֹרוֹת בְּחִילּוּפֵי הַזְּמַנִּים הַכֹּל מִשִּׁינּוּיֵי צֵירוּפֵי הָאוֹתִיּוֹת, שֶׁהֵן הֵן הַמְשָׁכַת הַחַיּוּת מִמִּדּוֹתָיו יִתְבָּרֵךְ שְׁמוֹ (כְּמוֹ שֶׁנִּתְבָּאֵר בְּלִקּוּטֵי אֲמָרִים חֵלֶק ב׳ פֶּרֶק י״א).

Now, it is in this radiation and reflection [which is an extension of vivification from His Name, blessed be He, to animate the upper and lower beings]—that there is a distinction and difference with respect to upper and lower beings. For “This world was created by the hey….”⁸Ibid.—The radiation from the hey is different than that of the yud (more contracted, concealed, etc.). Thus there is a difference between the “upper” world (the World to Come) and the “nether” world (this world). Likewise with the effects of all the other emanations. Also, all the differences in the details in every world are according to the differences in the combinations of the letters.⁹The letters of G–d’s fiats (by which everything was created), each of which designates a specific emanation.—See above, Epistle 5 (and note 54, ad loc.). The differences in the temporal dimensions of past, present, and future, and the differences in all the events throughout the differing times, all of these, too, came about from the variations in the combinations of the letters. For (the letters) are the conduits of the vivification from His attributes, blessed be His Name (¹⁰Brackets appear in the text.as explained in Likkutei Amarim, Part II, ch. 11).

אֲבָל לְגַבֵּי מַהוּתוֹ וְעַצְמוּתוֹ יִתְבָּרֵךְ כְּתִיב: ״אֲנִי ה׳ לֹא שָׁנִיתִי״, בֵּין בִּבְחִינַת שִׁינּוּיֵי הַהִשְׁתַּלְשְׁלוּת מֵרוּם הַמַּעֲלוֹת עַד לְמַטָּה מַטָּה, שֶׁכְּמוֹ שֶׁהוּא יִתְבָּרֵךְ מָצוּי בָּעֶלְיוֹנִים – כָּךְ הוּא מַמָּשׁ בְּשָׁוֶה בַּתַּחְתּוֹנִים (וּכְמוֹ שֶׁנִּתְבָּאֵר בְּלִקּוּטֵי אֲמָרִים חֵלֶק א׳ פֶּרֶק נ״א), וּבֵין בִּבְחִינַת שִׁינּוּיֵי הַזְּמַן, שֶׁכְּמוֹ שֶׁהָיָה הוּא לְבַדּוֹ הוּא, יָחִיד וּמְיוּחָד, לִפְנֵי שֵׁשֶׁת יְמֵי בְרֵאשִׁית – כָּךְ הוּא עַתָּה אַחַר הַבְּרִיאָה, וְהַיְינוּ, מִשּׁוּם שֶׁהַכֹּל כְּאַיִן וָאֶפֶס מַמָּשׁ לְגַבֵּי מַהוּתוֹ וְעַצְמוּתוֹ, וּכְמוֹ אוֹת אֶחָד מִדִּבּוּרוֹ שֶׁל אָדָם אוֹ אֲפִילוּ מִמַּחֲשַׁבְתּוֹ לְגַבֵּי כְּלָלוּת מַהוּת הַנֶּפֶשׁ הַשִּׂכְלִית וְעַצְמוּתָהּ, עַל דֶּרֶךְ מָשָׁל, לְשַׁכֵּךְ אֶת הָאֹזֶן, וּבֶאֱמֶת ״אֵין עֲרוֹךְ אֵלֶיךָ״ כְּתִיב, וּכְמוֹ שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר (בְּלִקּוּטֵי אֲמָרִים חֵלֶק ב׳ פֶּרֶק ט׳) עַיֵּין שָׁם.

But as for His Being and Essence, blessed be He, it is written:¹¹Malachi 3:6. “I, the L–rd, I have not changed,” neither in terms of changes of the development from the uppermost of levels to the nethermost [for just as He, blessed be He, is found in the upper worlds, so He is in precisely that measure in the nether worlds ¹²Brackets appear in the text. (and as explained in Likkutei Amarim, Part I, ch. 51)], nor in terms of temporal changes [for just as He was alone, one and unique, before the six days of creation, so He is now after the creation]. This is so because everything is absolutely as nothing and naught in relation to His being and essence,¹³Cf. Zohar I:11b. just as, metaphorically speaking [to appease the ear,¹⁴I.e., “to make it intelligible to man” (cf. Mechilta, Yitro, s.v. Bachodesh, ch. 4). while in fact “There is no comparison to You,” it is written¹⁵Psalms 40:6.], a single letter of the speech, or even of the thought of man, is in relation to the general being and essence of the rational soul; and as explained elsewhere ¹⁶Brackets appear in the text. (in Likkutei Amarim, Part II, ch. 9), see there.¹⁷Cf. also Likkutei Amarim, Part I, ch. 20.

וְזֶהוּ שֶׁאוֹמְרִים: ״הַמֶּלֶךְ הַמְרוֹמָם לְבַדּוֹ מֵאָז״, פֵּירוּשׁ, כְּמוֹ שֶׁ״מֵּאָז״ קוֹדֶם הַבְּרִיאָה הָיָה הוּא לְבַדּוֹ הוּא, כָּךְ עַתָּה הוּא ״מְרוֹמָם כוּ׳״ וּ״מִתְנַשֵּׂא מִימוֹת עוֹלָם״, פֵּירוּשׁ, שֶׁהוּא רָם וְנִשָּׂא לְמַעְלָה מַּעְלָה מִבְּחִינַת זְמַן הַנִּקְרָא בְּשֵׁם ״יְמוֹת עוֹלָם״, וְהַיְינוּ לְפִי שֶׁחַיּוּת כָּל ״יְמוֹת עוֹלָם״ הוּא רַק מִבְּחִינַת ״הַמֶּלֶךְ כוּ׳״, וּכְמוֹ שֶׁמְּבוֹאָר בְּמָקוֹם אַחֵר.

That is why we say¹⁸Liturgy, Morning Prayer. “The King Who is exalted, alone from aforetime.” This means, just as aforetime, before the creation, He was alone, so now, too, “He is exalted…and elevated beyond the days of the world”;¹⁹Ibid. (in the same passage). that is, He is exalted and elevated, transcending the dimension of time—which is referred to as “the days of the world.” This is so because the life-force of all the days derives solely from the aspect of “the King…,” as explained elsewhere.²⁰See Likkutei Amarim, Part II, ch. 7.

וְאֵי לָזֹאת, הָרַחֲמָנוּת גְּדוֹלָה מְאֹד מְאֹד עַל הַנִּיצוֹץ הַשּׁוֹכֵן בַּגּוּף הֶחָשׁוּךְ וְהָאָפֵל, מַשְׁכָּא דְחִוְיָא, הֶעָלוּל לְקַבֵּל טוּמְאָה וּלְהִתְגָּאֵל בְּכָל הַתַּאֲווֹת רַחֲמָנָא לִצְּלָן, לוּלֵי שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא מָגֵן לוֹ וְנוֹתֵן לוֹ עוֹז וְתַעֲצוּמוֹת לִלְחוֹם עִם הַגּוּף וְתַאֲוֹתָיו וּלְנַצְּחָן, וְזֶהוּ שֶׁאוֹמְרִים: ״אֲדוֹן עוּזֵּנוּ כוּ׳ מָגֵן יִשְׁעֵנוּ כוּ׳״.

It follows then that the compassion for the spark that dwells in the dark and gloomy body—the “hide of the snake,”²¹See Tikkunei Zohar, Introduction 10b; 58 (92b); Etz Chaim 49:4. Cf. Pirkei d’R. Eliezer, ch. 20, and Midrash Tehillim, 92:6. is overwhelming. For it is liable to contract impurity and to become defiled by all the lusts, the Merciful save us, were it not for G–d being a shield to it, and giving it strength and might to wage war with, and triumph over the body and its passions.²²Cf. Sukkah 52b. And this is the meaning of “L–rd of our strength…shield of our salvation….”²³See above, note 18.

וְהִנֵּה מוּדַעַת זֹאת, דְּיֵשׁ ב׳ מִינֵי דְּחִילוּ וּרְחִימוּ: הָרִאשׁוֹנוֹת, הֵן הַנּוֹלָדוֹת מֵהַתְּבוּנָה וְהַדַּעַת בִּגְדוּלַּת ה׳ וּבִדְבָרִים הַמְּבִיאִין לִידֵי אַהֲבַת ה׳ וְיִרְאָתוֹ, וְהָאַחֲרוֹנוֹת, הֵן הַבָּאוֹת אַחַר כָּךְ מִלְמַעְלָה בִּבְחִינַת מַתָּנָה, וּכְמוֹ שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר עַל פָּסוּק: ״עֲבוֹדַת מַתָּנָה אֶתֵּן אֶת כְּהוּנַּתְכֶם״, שֶׁהִיא מִדַּת אַהֲבָה, וְכֵן הוּא גַם כֵּן בְּיִּרְאָה.

Now it is well known that there are two types of awe and love (respectively).²⁴I.e., two general types of awe: yirah tataah, and yirah ilaah (or: yirat haromemut), and two general types of love: ahavah zutta, and ahavah rabbah (or: ahavah betaanugim). See Likkutei Amarim, Part I, ch. 40 ff., esp. ch. 43; below, Epistle 15 (and notes 88 ff., ad loc.); and Epistle 18. See also Author’s Introduction to Likkutei Amarim, Part I, Part II; and Hilchot Talmud Torah 4:6. The first ones are born from the contemplation on, and cognition of, the greatness of G–d and those matters that lead to a love of G–d and the fear of Him. The latter²⁵The second sorts of awe and love. ones are those that come afterward, from above, as a gift, [as explained elsewhere²⁶Likkutei Amarim, Part I, ch. 14; see below, Epistle 18. in comment on the verse²⁷Numbers 18:7. “I will make your priesthood a rewarding service”—that it refers to the attribute of (the supreme) love; and it is likewise in regard to awe].

וְהִנֵּה, וַדַּאי אֵין עֲרוֹךְ כְּלָל בֵּין הָרִאשׁוֹנוֹת שֶׁהֵן תּוֹלְדוֹת הַשֵּׂכֶל הַנִּבְרָא, לְגַבֵּי הָאַחֲרוֹנוֹת שֶׁהֵן מֵהַבּוֹרֵא יִתְבָּרֵךְ שְׁמוֹ, וְלָכֵן הֵן הֵן הַנִּקְרָאוֹת בְּשֵׁם ״אֱמֶת״, כִּי ״חוֹתָמוֹ שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא אֱמֶת״, שֶׁהוּא אֱמֶת הָאֲמִיתִּי, וְכָל הָאֱמֶת שֶׁבַּנִּבְרָאִים – כְּלָא חֲשִׁיבֵי קַמֵּיהּ.

Now there is surely no comparison between the first ones—which are the products of the created intellect, and the latter ones—which are from the Creator, blessed be His Name.²⁸I.e., the lower levels of awe and love are the sort of service that is earned through man’s efforts. The higher levels are the type of service that is granted as a gift from above. That is why these (the latter) are referred to as “truth,” for the seal of the Holy One, blessed is He, is truth,²⁹Shabbat 55a; see also Zohar I:2b. for He is the true Truth,³⁰Cf. Jeremiah 10:10 and Jerusalem Talmud, Sanhedrin 1:1. and all the truth among the creatures is esteemed as nothing before Him.³¹See Maimonides, Hilchot Yesodei HaTorah 1:3, 4.—G–d is emet le’amito, absolute truth. All other truth is but relative.

אַךְ אֵיזֶה הַדֶּרֶךְ שֶׁיִּזְכֶּה הָאָדָם לֶ״אֱמֶת ה׳״, הִנֵּה, הוּא עַל יְדֵי שֶׁיְּעוֹרֵר רַחֲמִים רַבִּים לִפְנֵי ה׳ עַל הַנִּיצוֹץ שֶׁבְּנַפְשׁוֹ, שֶׁהִיא מִדָּתוֹ שֶׁל יַעֲקֹב, ״מַבְרִיחַ מֵהַקָּצֶה אֶל הַקָּצֶה״, דְּהַיְינוּ מֵרוּם הַמַּעֲלוֹת עַד לְמַטָּה מַטָּה, לְהַמְשִׁיךְ ״אֱמֶת ה׳״ לָעוֹלָם הַשָּׁפָל הַזֶּה הֶחָשׁוּךְ, וּכְמוֹ שֶׁכָּתוּב: ״כִּי אֵשֵׁב בַּחֹשֶׁךְ ה׳ אוֹר לִי״. וְזֶהוּ ״כִּי גָבַר עָלֵינוּ חַסְדּוֹ כוּ׳״.

But which is the way whereby man merits the “truth of G–d”? It is by arousing, before G–d, great compassion for the spark in his soul. And this is the attribute of Jacob—who³²See above, note 6. “bolts from one end to the other end,”³³Exodus 26:28. that is, from the uppermost of all levels to the nethermost,³⁴Cf. Zohar I:1b; cf. also above, note 6. to cause the “truth of G–d” to issue to this lowly dark world, and as it is written: “When I sit in darkness, the L–rd is a light for me.”³⁵Micah 7:8. And this is the meaning of “For His chesed has prevailed over us….”³⁶Psalms 117:2: “For His chesed has prevailed over us, and the truth of G–d (issues) to the world.”—By means of the attribute of rachamim (tiferet), chesed prevails over gevurah and issues to us, drawing forth the truth of G–d into this world. Cf. Tikkunei Zohar, Additions, 139a.

אַךְ הִתְעוֹרְרוּת רַחֲמִים רַבִּים לִפְנֵי ה׳ צָרִיךְ לִהְיוֹת גַּם כֵּן בֶּאֱמֶת, וְגַם כְּשֶׁהוּא בֶּאֱמֶת שֶׁלּוֹ אֵיךְ יוּכַל עַל־יְדֵי אֱמֶת שֶׁלּוֹ לְעוֹרֵר רַחֲמִים עֶלְיוֹנִים מֵ״אֱמֶת ה׳״?

However, the arousal of great compassion before G–d also needs to be in truth. But even when it is true in mortal terms,³⁷Lit., When one is in his own truth. how can one arouse [through (relative) truth] the supernal compassion from the truth of G–d?

אַךְ הָעֵצָה לָזֶה הִיא – מִדַּת הַצְּדָקָה, שֶׁהִיא מִדַּת הָרַחֲמִים עַל מַאן דְּלֵית לֵיהּ מִגַּרְמֵיהּ לְהַחֲיוֹת רוּחַ שְׁפָלִים כוּ׳, וּבְאִתְעָרוּתָא דִלְתַתָּא – אִתְעָרוּתָא דִלְעֵילָּא, ה׳ מְעוֹרֵר יְשֵׁנִים וּמֵקִיץ נִרְדָּמִים, הֵם בְּחִינַת רַחֲמִים רַבִּים וַחֲסָדִים עֶלְיוֹנִים הַנֶּעְלָמִים, לָצֵאת מֵהַהֶעְלֵם אֶל הַגִּילּוּי וְהֶאָרָה רַבָּה, ״לֵאוֹר בְּאוֹר הַחַיִּים״, ״אֱמֶת ה׳ לְעוֹלָם״.

The advice for this is the trait of charity—which is the attribute of compassion for one who has nothing of his own, to “Revive the spirit of the humble….”³⁸Par. Isaiah 57:15. And the arousal from below elicits an arousal from above:³⁹See above, Epistle 4, note 45. the L–rd arouses the sleeping and awakens the unconscious,⁴⁰Par. Liturgy, Shabbat Morning (Nishmat Kol Chay). that is, the concealed, great compassion and Supernal graces,⁴¹The Supreme chesed. to emerge from concealment into manifestation and a great illumination, to radiate with the light of life⁴²Par. Job. 33:30 and cf. Psalms 56:14.—“the truth of G–d into the world.”⁴³Par. Psalms 117:2; see above, note 36.

(וזה) [וְזֶהוּ] לְשׁוֹן זְרִיעָה הַנֶּאֱמַר בִּצְדָקָה, לְהַצְמִיחַ אֱמֶת הָעֶלְיוֹן, ״אֱמֶת ה׳״. וּבִפְרָט, בִּצְדָקָה וָחֶסֶד שֶׁל אֱמֶת שֶׁעוֹשִׂים עִם אֶרֶץ הַקֹּדֶשׁ תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְיָמֵינוּ אָמֵן, לְקַיֵּים מַה שֶׁכָּתוּב: ״אֱמֶת מֵאֶרֶץ תִּצְמָח״, עַל־יְדֵי זְרִיעַת הַצְּדָקָה בָּהּ, וְחֶסֶד וְרַחֲמִים רַבִּים הַנֶּאֱסָפִים וְנִלְקָטִים לְתוֹכָהּ, הֵם מְעוֹרְרִים גַּם כֵּן חֲסָדִים עֶלְיוֹנִים הַצְּפוּנִים וְנֶעְלָמִים (בנוסח אחר: בָּהּ), כְּמוֹ שֶׁכָּתוּב: ״אֲשֶׁר צָפַנְתָּ כוּ׳״ לְכוֹנְנָהּ וְלַהֲקִימָהּ. וְזֶהוּ שֶׁכָּתוּב: ״בִּצְדָקָה תִּכּוֹנָנִי״:

And this is the meaning of the idiom of “sowing” related to charity: to make sprout the Supreme truth of G–d, especially through the charity and the true kindness performed with the Holy Land [may it be built and established speedily in our days, amen] to realize the verse: “Truth shall sprout forth from the land”⁴⁴Psalms 85:12. “Land” refers to the Holy Land, the subject of this Psalm.—from the sowing of charity in it.⁴⁵Cf. the comment of Rashi, ad loc.; cf. also below, Epistle 7, note 36. And the kindness and great compassion that are gathered and gleaned into it, they arouse—correspondingly—the Supreme graces⁴¹ that are hidden and concealed,⁴⁶V. L: concealed in it. as it is written: “Which You have hidden…,”⁴⁷Psalms 31:20; see below, Epistle 13. to establish it and to set it up firmly. Of this it is written: “Through tzedakah shall you be established.”⁴⁸Isaiah 54:14.