צְדָקָה

The primary turbidity of the brain and intellect is only through the instruments of action [klei ha'ma'aseh] — for through turbid deeds one causes the ruin and loss of the intellect, Heaven forbid. And the primary rectification of the instruments of action is through tzedakah [charity], which depends upon action — in the dimension of "and the work of charity shall be peace" [Isaiah 32:17]. And through this the light of the intellect is also perfected. [Translator's note: No source citation appears for this teaching in this edition.]

Through fasting — and likewise through the eating of Shabbos — one merits to nullify and subdue the enemies. But for an abundance of peace one must also greatly increase in tzedakah. And therefore one must give tzedakah on a fast day — as our Rabbis of blessed memory said: "The reward of a fast is its charity" [Aramaic: agra d'ta'anisa tzidketa — Talmud Bavli, Berachos 6b]. And likewise one must give tzedakah to the poor for Shabbos. [Translator's note: No source citation appears for this teaching in this edition.]

Tzedakah is the dimension of speech in da'as [knowledge] — through which all judgments are sweetened and the soul is healed and rises to its root, and the glory of Hashem Yisborach is revealed. [Translator's note: No source citation appears for this teaching in this edition.]

Through tzedakah one gives power to the dimension of feet — so that one will be able to walk in the ways of Hashem Yisborach. And the primary means is through the tzedakah of Shabbos — meaning giving to the poor for Shabbos, or hosting a poor person at one's table. [Translator's note: No source citation appears for this teaching in this edition.]

Tzedakah is the dimension of the sun. And tzedakah given on weekdays corresponds to the sun of the present time; and tzedakah of Shabbos corresponds to the sun that will be renewed in the future — which is as the light of the seven days [k'or shivas ha'yamim]. [Translator's note: No source citation appears for this teaching in this edition.]

Through a person overcoming himself and transforming the cruelty [achzariyus] that is in his nature into mercy — through this anger is transformed into favor [rogez l'ratzon]. [Translator's note: No source citation appears for this teaching in this edition.]

Through tzedakah a unification of holy blessing [yichud berachah kedoshah] is made — which is the dimension of holy unions [zivugim d'kedushah]. But there are wicked people who give tzedakah — through whom the above-mentioned unification of holy blessing is blemished and licentiousness is formed from it, may the Merciful One protect us. And if they were also to give their charity to the true Tzaddik — they would have caused a blemish, Heaven forbid, in the speech of the mouth of the Tzaddik who receives from these givers of charity as above. Therefore Hashem Yisborach arranges matters so that these wicked people turn themselves only to the liars and hypocrites, etc. [see the inner text] — and give their charity to them. And through this the tzaddikim are saved from the blemish of their charity, as above. [Translator's note: No source citation appears for this teaching in this edition.]

The primary formation of time — through which is the primary sustaining of the spring and the heart explained in the inner text, through which is the primary sustaining of the entire world — is through acts of true loving-kindness [chasadim shel emes]. [Note of the copyist (amar ha'ma'atik): From this it is understood that a person must take very great care every day to perform some act of true loving-kindness — so that he too should have some portion and connection in all the above-mentioned.]

There is one who serves Hashem — and he is still only in the dimension of a servant [eved], etc. And through the mitzvah of redeeming captives [pidyon shevuyim] — through this one goes out from the dimension of a servant. See the inner text. [Translator's note: No source citation appears for this teaching in this edition.]