מלמדים ות"ת ד'

We take collateral for tzedakah even on Erev Shabbos.

§§1-2: Birchos hanehenin elevate reincarnated nefashos. Essential berachah = avira d'Eretz Yisrael. Money = root of nefesh → nezikin and tzedakah both elevate the nefesh. 2

For it is brought in the words of Rabbeinu — may his light shine — on the saying of our Sages of blessed memory: "One who gives a perutah to a poor person is blessed with six [blessings], and one who appeases him [with words] — with eleven." That tzedakah is deficient and does not have its completeness except through emunah; see there. And Shabbos is the source of blessing and it is the aspect of emunah — it completes and illuminates the tzedakah; see there.

§§3-4: Precedence in berachos through kavod. Seven Species of Eretz Yisrael = highest souls. Kazayis (olive) = body and soul; oil = memory from within forgetfulness. 3

And this is what our Sages of blessed memory hinted in their words: that we take collateral for tzedakah even on Erev Shabbos. For one must collect the tzedakah before Shabbos so that it will be completed and illuminated on Shabbos, as mentioned above. Also, the primary Shabbos itself comes through tzedakah. For "whoever toiled on Erev Shabbos eats on Shabbos." For the primary Shabbos comes after the six days of work (ma'aseh), as it is written, "Six days you shall work and do" etc. — that is, one who works and serves Hashem during the six days of work can receive the holiness of Shabbos, for "whoever toiled on Erev Shabbos" etc.

§§5-6: Eating a kazayis requires final berachah to guard zikaron. First berachah has no minimum — initial revelation of da'as is beyond measure. 4

And the primary name of ma'aseh [action/work] in holiness is the aspect of tzedakah — in the aspect of "ma'aseh hatzedakah" [the work of righteousness], as is brought in the ma'amar "Vay'hi heim mereikim sakeihem" at its end (Torah 17). And as I heard from the holy mouth of our master — may his light shine — and from the general sense of his holy words I would understand that the name asiyah [action] is tzedakah.

And therefore one who does tzedakah during the six days of work — afterwards Shabbos comes. For the primary Shabbos comes after the six days of work, as mentioned above, as it is written, "For six days Hashem made the heavens" etc. "and on the seventh day He rested." For the primary creation was through chesed, as it is written, "The world is built through kindness (olam chesed yibaneh)" (Psalms 89:3). And therefore when one does tzedakah — through which one draws chesed, for "whoever has compassion on the creatures" etc. (as our Sages of blessed memory said, Shabbos 151b) — it turns out that one sustains the world, and it is as though one made the heavens and the earth. And therefore afterwards the holiness of Shabbos comes — for the primary Shabbos comes after the six days of work, as mentioned above.

§§7-8: Shabbos kiddush over wine = zikaron from shich'chah. Purim intoxication = subduing Amalek/shich'chah through wine in holiness. 5

And this depends on that: that is, it is impossible for Shabbos to come except after the six days of work, as mentioned above. And the primary ma'aseh is tzedakah, as mentioned above. And similarly in reverse: the six days of work have no completeness except through Shabbos, from which flows shefa of holiness and vitality and completeness to the six days of work, as it is written, "Shabbos came, rest came (ba Shabbos ba menuchah)" — that is, the tzedakah, which is the aspect of ma'aseh as mentioned above, has no completeness except through Shabbos, which is the aspect of emunah that completes and illuminates the tzedakah, as mentioned above. And therefore we take collateral for tzedakah on Erev Shabbos — for one must collect the tzedakah before Shabbos, for the sake of the tzedakah and for the sake of the Shabbos, as mentioned above.

§§9-10: Three berachos of BhM = three Avos. Five remembrances = five levels of nefesh. Lashon hara blemishes zikaron (opposite of kavod). 6

Based on what I found from the chidushim [novellae] of Rabbeinu of blessed memory on the verse, "And G-d spoke all these words, saying" (Likutay Tinyana, Torah 91); see there.

§§11-13: Four fasts = four elements/exiles. Hold fruit in right hand = chesed. Wine libations with trumpets = elevating from behaima to adam, shich'chah to zikaron. 7

That there is chochmah ila'ah [upper wisdom] and chochmah tata'ah [lower wisdom]. And chochmah ila'ah is the generality of the Torah. And chochmah tata'ah is the aspect of the wisdoms and the vitality clothed in the entire world. And one must bind chochmah tata'ah to chochmah ila'ah. And when a person does not bind his intellect wherever he is to Hashem, blessed be He, this is the aspect of "a whisperer separates the Chief (nirgan mafrid aluf)" (Proverbs 16:28) — that one makes a separation between chochmah tata'ah and chochmah ila'ah. And then it is the aspect of the exile of the Shechinah, the diminishment of the levanah [moon].

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But the tzadikim bind chochmah tata'ah to chochmah ila'ah — for they are able to bind all the wisdoms and intellects of the entire world, even the speech and wisdoms of the wicked, to Hashem, blessed be He. Through this they bind chochmah tata'ah to chochmah ila'ah. And when chochmah tata'ah is bound to chochmah ila'ah, this is the aspect of "the King joined with the King (ischaber malka b'malka)" — and then "all illumination and all joy and all completeness is found." And then, "the wisdom of Shlomo increased (vaterev chochmas Shlomo) — the moon grew full (d'israbias siharah)." And then all the dinim are sweetened and nullified — and all through the tzadik specifically, for he can bind chochmah tata'ah to chochmah ila'ah.

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And therefore when the tzadik departs from the world, G-d forbid, then there is great anguish to Hashem, blessed be He. And as they said in the Midrash: "When Moshe died, the Holy One, blessed be He, cried out: 'Woe! Who will stand up for Me against evildoers?'" etc.; see there the matter well and you will see wonders.

And this is the aspect of tzedakah. For the matter of tzedakah is to fill the deficiency and lack of the levanah, which is the aspect of chochmah tata'ah. For through filling the poor person's lack — in the aspect of "sufficient for his need which he lacks (dei machsoro asher yechsar lo)" (Deuteronomy 15:8) — through this it is the aspect of filling the lack and deficiency of the levanah. For the levanah is the aspect of chochmah tata'ah, the aspect of chochmas Shlomo, which is the aspect of K'nesses Yisrael. And when Israel are poor, G-d forbid, then it is in the aspect of the diminishment and lack of the levanah. And when one fills the poor person's lack, through this the levanah is filled, and then chochmah tata'ah is joined with chochmah ila'ah.

And this is the aspect of "Fortunate is the one who is wise (maskil) toward the destitute" (Psalms 41:2); "maskil" specifically — for tzedakah is the aspect of mochin [mentality/consciousness]. For through tzedakah, through bestowing shefa on the poor person, through this shefa flows to the aspect of chochmah tata'ah and the levanah is filled and the Shechinah ascends, as it were, from the exile. And then chochmah tata'ah is joined with chochmah ila'ah, and chochmah ila'ah flows into chochmah tata'ah the shefa of wisdom and mochin. And therefore tzedakah is the aspect of mochin, the aspect of "Fortunate is the one who is wise toward the destitute" — for through tzedakah, chochmah tata'ah is joined with chochmah ila'ah and receives from there wisdom and mochin, as mentioned above.

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For through tzedakah one raises the Shechinah from the exile, as it were, and fills the deficiency of the levanah, as mentioned above. And therefore tzedakah is a very, very great mitzvah and is weighed as the entire Torah and all the mitzvos. For the primary purpose of all the Torah and mitzvos is only to bind chochmah tata'ah to chochmah ila'ah. For the mitzvos of the Torah are clothed in all the things of this physical world — such as tzitzis from threads of wool, and similarly tefilin from the hide of a kosher animal, and similarly with all the mitzvos. And through fulfilling and performing the mitzvos through physical things of this world, through this a wondrous yichud [unification] and complete joining is made — that chochmah tata'ah is joined with chochmah ila'ah. For the vitality and wisdom of this world, which is the aspect of chochmah tata'ah, is joined with chochmah ila'ah, which is the aspect of the Torah and mitzvos — since one performs a mitzvah from the Torah through a physical thing of this world. And this is the aspect of the yichud of Kudsha Brich Hu and the Shechinah that is made through all the mitzvos of the Torah. But through tzedakah, this yichud and joining of chochmah tata'ah with chochmah ila'ah is made in a very complete fullness. For tzedakah is this very aspect itself: for this poor person is the aspect of chochmah tata'ah that is, as it were, in poverty and destitution, as is brought — in the aspect of the diminishment of the levanah, in the aspect of the exile of the Shechinah, as it were. And through filling the poor person's lack, through this one fills the lack of the levanah. And when it is in its fullness, then it ascends from the exile — for they have no sustenance from it when it has no deficiency and is in its fullness, as is known. And then, when the aspect of chochmah tata'ah, the aspect of the levanah, is in its fullness, as it were, then it is joined with chochmah ila'ah and receives the shefa of mochin from chochmah ila'ah. And all this is made through tzedakah, which is the aspect of the hashpa'ah [bestowal] that one bestows on the poor person — to the aspect of Malchus, the aspect of chochmah tata'ah etc., as mentioned above. For money and wealth are the aspect of chochmah tata'ah — in the aspect of "in her left hand are riches and honor." For chochmah ila'ah and chochmah tata'ah are the aspect of yamin and s'mol, as is known. And therefore through giving money to the poor person, through this one completes the aspect of chochmah tata'ah. And then "ischaber malka b'malka" — and then "all illumination and all completeness and all joy is found," and then "the wisdom of Shlomo increased — the moon grew full." And all the dinim are sweetened and nullified, and great chasadim are drawn — the aspect of tzedakah and chesed, as mentioned above. And the primary virtue and importance of the mitzvah of tzedakah is as follows. For it is brought in the Gemara that a certain heretic asked: "If the Holy One, blessed be He, loves the poor, why does He not provide for them?" etc. For in truth, certainly the Holy One, blessed be He, "gives bread to all flesh" and "provides for all, from the horns of the re'eim" etc. And certainly it is in His power to provide for the poor. But even so, Hashem, blessed be He, specifically admonished us to give tzedakah to the poor and provide for him. And He greatly exalted the virtue of this mitzvah and its reward exceedingly. For in truth, we specifically need to provide for the poor — and this is the primary tikun. For the primary filling of the levanah is through us specifically. For the primary diminishment of the yarei'ach [moon] was due to the accusation (kitroog) she made: "It is impossible for two kings to use one crown." For there is is'arusa dil'eila [arousal from above] and there is is'arusa dil'sata [arousal from below]. And it is brought in the holy Zohar that when there is no is'arusa dil'sata, G-d forbid, and the world is sustained through is'arusa dil'eila alone, then, G-d forbid, dinim [judgments] rule. And this is the primary diminishment of the yarei'ach — through there being no is'arusa dil'sata. For chochmah tata'ah, which is the aspect of the yarei'ach, is in our hands, as it were. And according to our deeds, so it is in its fullness or in its diminishment, G-d forbid, as is known. And this is the aspect of the accusation "it is impossible for two kings to use one crown" — that is, that both should always be equal and both should use one crown through is'arusa dil'eila alone. For if is'arusa dil'sata were not needed at all, and everything were conducted through is'arusa dil'eila alone, certainly the levanah would not have needed to be diminished — for is'arusa dil'eila, as it were, never changes, and certainly everything would always be in its fullness. But the levanah itself made this accusation: for it is impossible that there should be is'arusa dil'eila alone without is'arusa dil'sata. For this is the primary purpose of the creation of the world — so that the human being should have free choice (bechirah), and we in this world should serve Him, blessed be He, and the world should be sustained through the arousal of the lower beings, the aspect of is'arusa dil'sata. And therefore it is impossible for two kings to use one crown — for chochmah tata'ah, the aspect of the levanah, must necessarily be clothed among the lower beings in order to sustain and enliven them. And therefore its fullness must necessarily be dependent on the arousal of the lower beings — for that is why the world was primarily created. And therefore He said to her, "Go and diminish yourself." So that she would be able to be clothed among the lower beings to sustain the world. And He gave her the stars to appease her. This is the aspect of "those who bring the multitudes to righteousness (matzdikei harabim) [shine] like the stars" (Daniel 12:3) — the aspect of the collective of Israel who are compared to stars. For Israel and the tzadikim appease her — for they fill her and complete her. For after the accusation and then she was diminished, everything depends on the lower beings. And through Israel and the tzadikim, through this they fill her deficiency. And then it will be fulfilled: "The light of the levanah shall be like the light of the chamah (sun)" (Isaiah 30:26). For this is the primary completeness of all the worlds — that the levanah should be filled from its deficiency through us specifically, through the aspect of is'arusa dil'sata. And this is the primary virtue of tzedakah and its importance. For one who falls into poverty — it turns out that he is from the aspect of the diminishment of the levanah. And the primary diminishment is made through there being no is'arusa dil'sata, as mentioned above. And therefore it is impossible to fill the deficiency except through us specifically. For if his deficiency were to be filled by Hashem, blessed be He, as it were — which is the aspect of is'arusa dil'eila alone — then the accusation would return to its place, G-d forbid, and the diminishment would return as before. For the primary diminishment is made through there being no is'arusa dil'sata, G-d forbid. It turns out that when there is poverty, G-d forbid — which is the aspect of the diminishment of the levanah, as it were — it is not in His power, blessed be He, as it were, to fill the deficiency. For the matter would return to its place, since it would be filled through is'arusa dil'eila alone without is'arusa dil'sata, as mentioned above. For the primary filling of the levanah depends on us specifically, as mentioned above. And therefore Hashem, blessed be He, admonishes Israel exceedingly to give tzedakah. For Hashem, blessed be He, very much desires to raise the Shechinah from the exile and to fill the deficiency of the levanah. But, as it were, the matter is not in His hands, blessed be He — in the aspect of "Everything is in the hands of Heaven except the fear of Heaven"; which is the aspect of Malchus, chochmah tata'ah, levanah, which is called yir'as Shamayim [fear of Heaven], as is brought elsewhere. That is, this is not in His power, as it were — for the raising of the Shechinah from the exile and the filling of the deficiency of the levanah depends on the arousal of the lower beings, through is'arusa dil'sata specifically. For when there is no is'arusa dil'sata, G-d forbid, only is'arusa dil'eila, the accusation and the diminishment return to their place, as mentioned above. And this is the great virtue of tzedakah — for one does chesed, as it were, with Hashem, blessed be He, Who very much desires to provide for the poor and sustain him, but it is not in His power, as it were. And as our Sages of blessed memory said about Rabbi Elazar ben P'das: "Do you wish that I destroy the world?" etc. (Ta'anis 25a). For since he is poor, it turns out that he is drawn from the aspect of the diminishment of the levanah. And since he comes from this aspect, therefore it is impossible in any way for his deficiency to be filled except through lower human beings, through the aspect of is'arusa dil'sata. For otherwise the diminishment returns to its place, G-d forbid, as mentioned above. And this is the aspect of "one who is gracious to the destitute lends to Hashem (malveh Hashem chonein dal)" (Proverbs 19:17). For one who gives tzedakah to a poor person — it is as though he lends to Hashem, blessed be He, and as though he does chesed with Him, blessed be He, as mentioned above. And this is the aspect of Sefiras Ha'Omer before Matan Torah on Shavuos. For at the exodus from Egypt, on the first night of Pesach, there was a very, very great illumination, as is brought. And through this they went out from Egypt. But everything was only through the aspect of is'arusa dil'eila alone — for they were not worthy through their good deeds, which were very few, to go out. And therefore, even though there was then a very great illumination, the aspect of chochmah ila'ah — the aspect of "va-chamushim [armed/fifthed] the children of Israel went up from the land of Egypt" (Exodus 13:18), the aspect of the fiftieth gate, which is a very exalted intellect, the aspect of chochmah ila'ah — even so, it was necessary that afterwards this great light would depart, so that they could merit receiving the light in measure, through is'arusa dil'sata, so that there would be a complete connection and binding between chochmah tata'ah and chochmah ila'ah. For the primary joining of chochmah tata'ah with chochmah ila'ah is only through is'arusa dil'sata. And this is the aspect of Sefiras Ha'Omer. For immediately on the first day of Pesach, the great light and the great mochin return and depart, as is brought. And then one must begin to arouse oneself through the aspect of is'arusa dil'sata — to sanctify and purify oneself from all contaminations and impurities, in order to bind all the wisdoms and all the tzimtzumim [contractions] of this world, which are the aspect of chochmah tata'ah, to the aspect of chochmah ila'ah. And this is the aspect of the waving of the Omer. For the omer of barley is the aspect of chochmah tata'ah clothed in this world. For it is brought in Ra'aya Mehemna that the sh'tei halechem [two loaves] of wheat are the aspect of adam [man] — for wheat is human food. And the omer of barley is the aspect of animal food. For the vitality that is clothed and contracted in this world is in the aspect of beheimah [animal] compared to the upper vitality, the aspect of chochmah ila'ah, which is the aspect of adam. And through the waving of the Omer, through this one raises and waves all the fallen wisdoms of this world — which are drawn from chochmah tata'ah that spreads through the entire world, even in the aspect of bahami'us [animality], and enlivens all of them. And now one waves everything and raises everything to Hashem, blessed be He — for "one brings and takes to the One to Whom the four winds of the world belong, one raises and lowers to the One to Whom the heights and depths belong" — that is, one raises all the wisdoms of the entire world, which are in the aspect of bahami'us, and binds and raises everything to Hashem, blessed be He. Through this one raises chochmah tata'ah and joins it with chochmah ila'ah. And therefore then one begins to count Sefiras Ha'Omer — in order to bind all the days and midos, which are the aspect of tzimtzumim of chochmah tata'ah that enliven the entire world, to bind everything to the aspect of the waving of the Omer — that is, to the aspect of the joining of malka b'malka, the aspect of the joining of chochmah tata'ah with chochmah ila'ah that is made through the waving of the Omer, as mentioned above. For the forty-nine days of the Sefirah are the aspect of the tzimtzumim of chochmah tata'ah that are drawn from chochmah ila'ah. For there are fifty gates of binah, and the fiftieth gate is hidden from all eyes — for it is the aspect of chochmah ila'ah, which is hidden from all eyes. And the forty-nine gates are the aspect of the tzimtzumim through which chochmah ila'ah contracts through forty-nine faces — forty-nine days and midos — that is, many aspects of tzimtzumim of chochmah tata'ah, in order to receive and draw sustenance from the light in measure. And these forty-nine days and midos correspond to the deeds of the lower beings: when they do the will of the Omnipresent, then they receive abundant shefa, and then it is the aspect of forty-nine faces of purity. And the reverse, G-d forbid — then vitality is drawn to them from there, G-d forbid, and then they receive, G-d forbid, from there the forty-nine faces of impurity. And therefore we must count the forty-nine days of the Sefirah — in order to draw holiness upon ourselves, through binding all the days and midos to their root, to the aspect of the joining of chochmah tata'ah with chochmah ila'ah, which is the aspect of the Omer, as mentioned above. And this is the aspect of the Sefirah — that we count the days. For there, above, in the aspect of chochmah ila'ah, there is no number at all — for there are no days and midos there, for there it is above time, and there no number is relevant at all. And the primary number is only below, in the place where there are tzimtzumim, in the aspect of chochmah tata'ah, where are all the days and midos, and there counting is relevant. And therefore we count Sefiras Ha'Omer — in order to bind the aspect of the sefirah [counting], that is, to bind all the tzimtzumim which are the aspect of sefirah, for there number is relevant, and there is the aspect of all the days and midos — to bind everything to the aspect of the Omer, which is the aspect of the joining of chochmah tata'ah with chochmah ila'ah. It turns out that throughout all the days of the Sefirah it is the aspect of is'arusa dil'sata — to sanctify and purify oneself, each and every person, in order to raise and bind chochmah tata'ah to chochmah ila'ah. That is, to bind all the days and tzimtzumim which are in the aspect of number, which are in the aspect of chochmah tata'ah, to bind everything to Hashem, blessed be He, to the aspect of chochmah ila'ah. For in truth it is all one — for chochmah ila'ah and chochmah tata'ah are in truth all one. And then, on Shavuos, on the fiftieth day, one merits receiving the Torah, which is the aspect of chochmah ila'ah, the aspect of the fiftieth gate. And then chochmah tata'ah is joined with chochmah ila'ah — the aspect of "And G-d spoke es" — which was then on the fiftieth day. And as Rabbeinu of blessed memory explained this verse; see there, that it is the aspect of the joining of chochmah tata'ah with chochmah ila'ah that was through Matan Torah. For through the Torah being given to the lower beings in this world, through this chochmah tata'ah is joined with chochmah ila'ah — through the lower human beings in this world, which is the aspect of chochmah tata'ah, fulfilling the Torah, which is the aspect of chochmah ila'ah. For through the Torah one binds all the wisdoms and vitality of this world to Hashem, blessed be He — which is the aspect of the joining of chochmah tata'ah with chochmah ila'ah, as mentioned above. And therefore the generality of the Torah is called tzedakah, as it is written, "And it shall be tzedakah for us, if we are careful to observe" (Deuteronomy 6:25) etc. For the generality of the Torah is to join chochmah tata'ah with chochmah ila'ah — which is the aspect of tzedakah, as mentioned above. Baruch Hashem l'olam, Amen v'Amen. This is connected to the above. For the primary filling of the levanah is through is'arusa dil'sata, as mentioned above. And therefore everything is accomplished through the tzadik, as mentioned above. And therefore when the tzadik departs, there is anguish to Hashem, blessed be He, as it were, as mentioned above. For it is impossible for chochmah tata'ah to be joined with chochmah ila'ah, and to raise the Shechinah from the exile, and to fill the deficiency of the levanah, except through the tzadik — through his good deeds, which are the aspect of is'arusa dil'sata. And this is the aspect of the stars that Hashem, blessed be He, gave to the levanah to appease her — which is the aspect of "those who bring the multitudes to righteousness [shine] like the stars," as mentioned above. That is, the tzadikim who bring the multitudes to righteousness — for they bring merit to the entire world. For they raise all the wisdoms of the entire world, even from the wicked, and raise and bind everything to Hashem, blessed be He. And this is the aspect of the binding of chochmah tata'ah to chochmah ila'ah. And as is explained well in the aforementioned ma'amar; see there well. And therefore pidyon shevuyim [redeeming captives] is a great mitzvah. And this tzedakah of pidyon shevuyim is greater than all forms of tzedakah, as is explained in the Shulchan Aruch. For in truth, all forms of tzedakah are in the aspect of pidyon shevuyim. For through all forms of tzedakah, one raises many holy sparks (nitzotzos hakdoshim) from captivity and exile, and, as it were, raises the Shechinah from the exile, as mentioned above. And therefore it is the aspect of pidyon shevuyim. And therefore when there is actual pidyon shevuyim — that is, when a Jew is captive, G-d forbid — this is the primary mitzvah of tzedakah. For when a Jew is captive, it is actually the exile of the Shechinah. And therefore through this tzedakah of pidyon shevuyim, one raises the Shechinah from the exile and captivity to the greatest degree, as it were — which is the primary aspect of tzedakah, as mentioned above. And therefore this tzedakah is greater than all. Based on what Rabbeinu wrote in the first book, Torah 172, on the verse "The whole earth is full of His glory"; see there. And the general principle: in truth, the shefa of Hashem, blessed be He, descends constantly — whether shefa of wealth or children and the like; all the hashpa'os descend constantly from Hashem, blessed be He. But the obstruction is due to the materiality of the substance (gashmiyus hachomer), which makes a shadow (tzel) opposite the light of the hashpa'ah. For any thick and material thing, when it stands opposite a spiritual thing, makes a shadow — like the earth opposite the moon, and the moon opposite what is above it, and so on higher and higher. And this shadow that is made by the materiality of the substance — the thickness that stands opposite the refined light — prevents the light from coming. And therefore the human being, because of his materiality, prevents from himself the light of hashpa'ah, and because of this the hashpa'ah is sometimes held back. But when a person nullifies himself completely (m'vatel atzmo mikol vakol) — then one makes no shadow at all, and then the light of His glory, blessed be He, is revealed. Because there is no shadow to conceal His great light, blessed be He. And then all the hashpa'os descend etc. And this is the aspect of "The whole earth is full of His glory (m'lo kol ha'aretz kevodo)" — that is, from "lo kol ha'aretz" [i.e., reading m'lo as "from nothingness"]: when one nullifies oneself completely until all the physical earth is nullified — utterly as nothing and as naught — through this His glory, blessed be He, is revealed. For there is no shadow to conceal the light of His glory, blessed be He. And this is "m'lo kol ha'aretz kevodo" — that is, from the lo kol ha'aretz as mentioned above; through this His glory is revealed, as mentioned above. And this is the aspect of the mitzvah of tzedakah — to give to a poor person — whose virtue is exceedingly lofty, as is well known from the words of our Sages of blessed memory, and is weighed as the entire Torah. For through tzedakah, one removes and eliminates the aforementioned shadow. Through which His glory, blessed be He, is revealed. For the primary poverty and lack is drawn only from the aforementioned shadow that prevents, as mentioned above. And when one gives tzedakah and nullifies poverty, it turns out that one removes and eliminates the shadow that prevents the light of hashpa'ah — since one nullifies the poverty, which is the aspect of the shadow, as mentioned above. And this is what is said regarding tzedakah: "Through righteousness I shall behold Your face (ani b'tzedek echezeh fanecha)" (Psalms 17:15). For when the shadow is removed, the aspect of the light of the Face of Hashem, blessed be He, as it were, is revealed — the aspect of "the whole earth is full of His glory," as mentioned above. And this is what is written, "And a sun of righteousness shall shine upon you who fear My Name (v'zarchah lachem yir'ei sh'mi shemesh tzedakah)" (Malachi 3:20). For when the shadow is removed, the light of the sun shines and radiates. And all this is done through tzedakah, which removes the shadow that conceals the shining of the sunlight and conceals the light of the Face, as mentioned above. And when the shadow is removed and eliminated through tzedakah, the light of the Face and the shining of the sun is revealed, as mentioned above. And therefore tzedakah atones for sins, as it is written, "And your sin through tzedakah redeem (va-chata'ach b'tzidkah p'ruk)" (Daniel 4:24). For the primary blemish of sin is that through sin a masach hamavdil [separating screen] is made — the aspect of a shadow that prevents the light of Hashem, blessed be He, and conceals the light of His Face from us, G-d forbid. According to the sin, so is the shadow made from the sin, G-d forbid. And therefore through tzedakah — through which one draws the hashpa'ah to the place of poverty and lack and removes the shadow — therefore through this all the sins and blemishes are forgiven, which are the aspect of shadow, the aspect of the concealment of the Face of Hashem, as mentioned above. And therefore tzedakah is weighed as the entire Torah. For this is the primary generality of the entire Torah: to reveal His glory, blessed be He, as it is written, "For My glory I created it" (Isaiah 43:7) etc. — as is brought in the holy Zohar: "So that they should know Him (b'gin d'yishtamodaun leih)." For through all the mitzvos one removes the masach hamavdil — that is, the aspect of the shadow — and draws and reveals the light of His glory, blessed be He. And this is accomplished through tzedakah most of all. For through tzedakah one draws the light of shefa to the place of poverty, which is the aspect of darkness and shadow — and through this one pushes away and removes the shadow, and draws and reveals the light of hashpa'ah, which is the light of His glory, blessed be He, the aspect of "the whole earth is full of His glory." And this is the aspect of the generality of the entire Torah. And therefore tzedakah is weighed as the entire Torah, as mentioned above. Halacha 4 is in Hilchos Melamdim, Halacha 4, ois 10. Halacha 5 is in Hilchos Shevuos, Halacha 2, ois 34. Tzedakah 1 (LM I:17): We take collateral for tzedakah even on Erev Shabbos. Tzedakah = deficient; completed through emunah = Shabbos. Shabbos comes after six days of ma'aseh. Ma'aseh in kedushah = tzedakah ("ma'aseh hatzedakah"). Tzedakah during six days → Shabbos follows. Mutual dependency: Shabbos needs tzedakah/ma'aseh first; tzedakah needs Shabbos/emunah for completeness. Creation through chesed ("olam chesed yibaneh") → tzedakah = sustaining world = as if making shamayim va'aretz. Tzedakah 2 (LM II:91): Core: chochmah ila'ah (upper/Torah) and chochmah tata'ah (lower/world-vitality). Must bind tata'ah to ila'ah. Nirgan mafrid aluf = separation = galus Shechinah = mi'ut halevanah. Tzadikim bind them → ischaber malka b'malka → all illumination/joy/completeness. When tzadik departs → great anguish to Hashem. §2: Tzedakah = filling the levanah. Poor person = chochmah tata'ah in diminishment. Giving to poor = filling levanah → tata'ah joins ila'ah. "Ashrei maskil el dal" — maskil specifically = mochin. Tzedakah weighed as entire Torah because all mitzvos bind tata'ah to ila'ah through physical objects; tzedakah does this most directly (poor person = chochmah tata'ah itself). §3: Why does Hashem not simply feed the poor? Because mi'ut halevanah = from lack of is'arusa dil'sata. "Impossible for two kings to share one crown" = must have is'arusa dil'sata = purpose of creation (bechirah). Filling levanah must be through us specifically. If Hashem fills it = is'arusa dil'eila only → kitroog returns. "Hakol bidei Shamayim chutz miyir'as Shamayim" = Malchus/levanah. "Malveh Hashem chonein dal" — giving tzedakah = doing chesed with Hashem. Stars = matzdikei harabim = tzadikim/Yisrael who appease levanah. §4: Sefiras Ha'Omer. Yetzias Mitzrayim = great light (sha'ar hachamishim) but only through is'arusa dil'eila → must depart so Israel receives b'midah through is'arusa dil'sata. Omer = barley = beheimah = chochmah tata'ah. Sh'tei halechem = wheat = adam = chochmah ila'ah. Hanafas ha'Omer = raising fallen wisdoms. 49 days = 49 gates = tzimtzumim of tata'ah. 50th gate = hidden = chochmah ila'ah. Count to bind all days/midos to their root. Above = no number; below (tata'ah) = number/time. Shavuos = 50th day = receiving Torah = "Vay'daber Elokim es" = joining tata'ah with ila'ah. Torah called tzedakah: "u'tzedakah tihyeh lanu ki nishmor la'asos." §§5-6: §5: Filling levanah through tzadik = is'arusa dil'sata = stars (matzdikei harabim). §6: Pidyon shevuyim greatest tzedakah because all tzedakos = freeing holy sparks from captivity = raising Shechinah from galus; actual captive Jew = galus Shechinah mamash. Tzedakah 3 (LM I:172): Shefa descends constantly; obstruction = gashmiyus = tzel (shadow) blocking light. Bitul atzmo → no shadow → kevodo revealed. "M'lo kol ha'aretz kevodo" read as "from lo (nothingness of) kol ha'aretz → kevodo." Tzedakah removes tzel (poverty = shadow). "Ani b'tzedek echezeh fanecha" = ohr hapanim revealed. "Shemesh tzedakah" = sunlight when shadow removed. Tzedakah atones sins (sin = masach hamavdil = tzel). Tzedakah weighed as entire Torah because Torah's purpose = revealing kevodo = removing tzel, which tzedakah accomplishes most directly.