Tzedakah, as we shall presently appreciate, sensitizes the Jew who practises it so that the superrational degree of Chochmah in his Neshamah is able to light up the innermost recesses of his heart.

As mentioned in the introduction to Kuntres Acharon, the Rebbe observes that this is one of several Essays that would appear to belong more logically in Iggeret HaKodesh. The Rebbe also notes that the subjects discussed in this essay are elaborated upon in Likkutei Torah, beginning of Parshat Re’eh, and in the maamar beginning Amar R. Yehoshua ben Levi, BeChol Yom…, which the Previous Rebbe delivered in 5688 (1928).

וצדקה כנחל איתן בעמוס, (סוף סימן ה׳)

It is written, “…and charity like a mighty river” (1Amos, end of ch. 52).

The verse begins by saying that justice should become manifest like water that gushes into revelation from the hidden depths of the earth; it goes on to say that tzedakah (“charity”) should likewise reveal and maintain its intensity like the surging current of a mighty river (Heb.: nachal eitan).

פירוש:

The meaning in spiritual terms is,

כמו שנחל איתן הוא המשכה הנמשכת מבחינת איתן

that [tzedakah] resembles a mighty river which issues from the state of eitan.

“River” suggests a downward flow, in this case emanating from Chochmah, which is termed eitan.

For this word, as is known,3 has three meanings: “vigor”, “toughness”,4 and “antiquity”.5 All three meanings relate to the soul’s element of Chochmah, and are reflected in the tripartite written form of the letter yud (commonly representing Chochmah), which comprises the basic point of the letter and its upper and lower tips.

This level of eitan (Chochmah) flows down into the intellectually expansive “river” called Binah.

שהיא בחינת נקודה בהיכלא

In this state it is known in Kabbalistic terms as6 “the point in its chamber,”

This phrase can refer either (a), as above, to the seminal point of Chochmah being drawn into the broad chamber of Binah, or (b) to the essential self-nullification of the soul that derives spontaneously from Chochmah (which transcends the loving self-nullification that is consciously produced by the meditation exercised by Binah) being drawn into the innermost point of the heart — the “chamber” for the issue from Chochmah.

ותרין רעין וכו׳

and as7 “two comrades [who are inseparable].”

The continued existence of all creation depends upon the constant union in Atzilut of the Supernal Sefirot of Chochmah and Binah.