וזה שאמרו רז״ל: שכר מצוה בהאי עלמא ליכא

This is the meaning of the teaching of our Sages, of blessed memory:10 “In this world there is no reward for [the fulfillment of] the commandments.”

They do not say that “in this world there is no reward granted”; rather, that “there exists no reward in this world.”

כי בעולם הזה הגשמי ובעל גבול וצמצום רב ועצום מאד מאד

For in this world, which is physical, and in a state of limitation, a state of great and most extreme contraction,

אי אפשר להתלבש שום הארה מאור אין סוף ברוך הוא

it is impossible that any reflection of the [infinite] Ein Sof-light should become invested,

כי אם על ידי י׳ ספירות, הנקראים גופא בזוהר הקדוש

except by means of the Ten Sefirot, which, in the sacred Zohar,11 are referred to as the “Body”:

The Alter Rebbe will soon explain that just as body and soul are incomparable, so too are the Sefirot infinitely distant from the [infinite] Ein Sof-light.

As a reward for performance of the commandments one is enabled to draw down the infinite degree of light, but this light cannot possibly descend within this world, which is bounded. Thus, “In this world there is no reward for [the fufillment of] the commandments.” No such revelation can possibly be clothed in this world, for whatever illuminates and clothes itself in this world derives merely from the level of the Ten Sefirot, which the Zohar terms the “Body”. Thus, for example:

חסד דרועא ימינא כו׳

“[The Sefirah of] Chesed (‘kindness’) is [called] the [Supernal] ‘right arm,’ [Gevurah (‘severity’) is [called] the ‘left arm,’]” and so on.

לפי שכמו שאין ערוך לו להגוף הגשמי, לגבי הנשמה

For just as there is no comparison between the physical body and the soul,

כך אין ערוך כלל לי׳ ספירות דאצילות, לגבי המאציל העליון, אין סוף ברוך הוא

so there is no comparison whatever between the Ten Sefirot of Atzilut and the Supreme Emanator, the [infinite] Ein Sof.

כי אפילו חכמה עילאה, שהיא ראשיתן, היא בבחינת עשיה גופנית לגבי אין סוף ברוך הוא

For in relation to the Ein Sof even the Supreme Chochmah (“wisdom”), which is the first of the Sefirot, is on the plane of material action,

כמו שמבואר בלקוטי אמרים

as is explained in Likkutei Amarim.12

ואי לזאת, במעשה הצדקה וגמילות חסדים, שאדם אוכל מפירותיהן בעולם הזה

Therefore, through the practice of charity and deeds of kindness, whose fruits man enjoys partially in this world,13

Since some minute quantity of the reward for the fulfillment of these commandments is enjoyed within this world, it follows that a microscopic ray of the infinite light of sovev kol almin does descend into this world. This is possible, because:

יש נקבים, על דרך משל, בלבוש העליון המקיף על גופא, הם הכלים די׳ ספירות

there appear, metaphorically speaking, gaps in the supernal garment that envelops the “Body”, [which is] the vessels of the Ten Sefirot.

להאיר מהם ולהשפיע אור ושפע

Through these [gaps] light and abundance are irradiated and diffused,

מחסד, דרועא ימינא, אורך ימים בעולם הזה הגשמי

so that from [the Sefirah of] “Chesed, [which is] the right arm,” [there results] longevity in this physical world;

ועושר וכבוד מדרועא שמאלא

and from “the left arm,” which is the Sefirah of Gevurah, [there result] wealth and honor,

וכן בתפארת

and likewise with beauty, that emanates from the Sefirah of Tiferet,

והוד והדר וחדוה וכו׳

and majesty (hod), splendor (hadar) and gladness (chedvah), etc., from the respective Sefirot of Hod, Yesod, etc.14

אך כדי שלא ינקו החיצונים למעלה מאור ושפע המשתלשל ויורד למטה מטה עד עולם הזה הגשמי

But in order to prevent the forces of evil from drawing, on high, from the light and abundance which evolves and descends netherwards, as far down as this physical world,

When this spiritual energy descends to such a lowly level, it is possible for the kelipot and sitra achra to derive nurture from it as well. In order to forestall this,

וכן, למטה, להגין על האדם ולשמרו ולהצילו מכל דבר רע בגשמיות וברוחניות

and likewise, here below, in order to shield man, and to guard him and save him from all physical and spiritual harm, which could conceivably result if the kelipot and sitra achra were to derive nurture from this source,

לזאת חוזר ומאיר אור המקיף, וסותם הנקב, על דרך משל

the encompassing light is reflected back, and, figuratively speaking, fills the breach,

Once the encompassing light has (so to speak) shone down into this world through the chink produced by man’s charitable deeds, it is then reflected back in order to fill the very same breach. This deprives the forces of evil of any possible nurture via the same avenue,

כי הוא מבחינת אין סוף וסובב כל עלמין, כנ״ל

for this [encompassing light] belongs to the category of Infinitude and sovev kol almin, as mentioned above — and this infinitely transcendent degree of light (called or makkif) is a source from which the forces of evil are unable to derive any sustenance.

We thus see why tzedakah, producing its own provident “gaps” and its own protective “scales”, is likened to a coat of mail. Moreover:

וזהו שאמרו רז״ל: מצטרפת לחשבון גדול דייקא

And this is [what underlies] the [above-quoted] teaching of our Sages, of blessed memory: “[Just as with chain mail all the individual scales add up to form a large coat of mail, so it is with charity: all the individual coins] add up to a great amount.” The word “great” is used advisedly,

(כי גדול הוי׳ ומהולל מאד, בלי סוף ותכלית וגבול (חס ושלום

in the spirit of the verse,15 “Great is Havayah and exceedingly glorified”— without end, limit or restriction (16heaven forfend).

Thus, by means of the coins given to charity one draws down spiritual light from the level denoted by the phrase, “Great is Havayah.” The Four-Letter Divine Name alludes to the Ten Sefirot — for the letter yud represents the level of Chochmah; the first letter hei represents the level of Binah; vav represents the six middot, the spiritual emotions; and the final hei represents Malchut.17 These Sefirot are sustained by the Ein Sof and partake of its infinite greatness.