תשרי י"ד - אגרת הקודש פרק כא

In addition to what we have discussed previously about the importance of giving tzedakah with zirizus—with alacrity and eagerness—there is another unique and wondrous advantage in the way we perform the act of charity. The מעלה פרטיות גדולה ונפלאה—a very specific, great, and wondrous quality—lies in performing the act of tzedakah many times, rather than just once or all at once.

The Alter Rebbe emphasizes that even if the total sum given is the same, there is incomparable value in dividing it up and giving it repeatedly, week by week or month by month. The more frequently one gives, the greater the praise—וכל המרבה ה"ז משובח—the more one increases, the more praiseworthy it is. This is in contrast to giving the entire amount in a single act, ולא בפעם א' ובבת אחת—not all at once or in one go.

This approach is not just a technical detail; it is a profound spiritual principle. The repeated acts of tzedakah bring about a special benefit that cannot be compared to a single, lump-sum donation, even if the total is identical.

This idea is supported by the words of the Rambam in his commentary on the Mishnah, where he explains the teaching of our sages: "והכל לפי רוב המעשה"—"Everything is according to the multitude of the deeds."

The Rambam points out that the merit and impact of tzedakah is not measured solely by the total amount given, but by the number of times the act is performed. Each individual act of giving counts and accumulates merit, making the repetition itself a source of spiritual elevation and benefit.

Beyond the Rambam's explanation and his well-reasoned rationale—ביאר היטב טעמו ונימוקו—for why repeated acts of tzedakah are so valuable, there is also a direct scriptural source for this idea. The verse states: "פעולת צדקה לחיים"—"The act of tzedakah brings life."

This teaches us that the repeated performance of tzedakah serves to purify the soul—לזכך הנפש—through the abundance of good deeds. Just as physical exercise strengthens the body through repetition, so too does repeated giving refine and elevate the soul. The more one practices giving, the more one's nature is transformed into that of a giver, and the more one's soul is purified through these many acts.

What is the effect and special quality—פעולתה וסגולתה—of tzedakah? It is that through these acts, we draw down supreme life—חיים עליונים—from the חיי החיים א"ס ב"ה—the Life of all life, the Infinite One, blessed be He—into the ארץ החיים—the land of life, which refers to the Shechinah, the Divine Presence, our source of strength.

This is the meaning of the verse, "ואתה מחיה את כולם"—"And You give life to all." The Shechinah is described as סוכת דוד הנופלת עד עפר—the fallen sukkah of David, which has descended to the dust. In our current state of exile, the Shechinah is in a downtrodden state, and it is through our acts of tzedakah that we bring down Divine vitality and restore strength to the Shechinah and to ourselves.

Our sages teach, "גלו לאדום שכינה עמהם כו'"—"When the Jewish people were exiled to Edom, the Shechinah went with them." This means that even in exile, the Divine Presence accompanies us. Wherever we are, the Shechinah is with us, sharing in our struggles and our journey.

This underscores the importance of our actions in exile: even when we are in a lowly state, our deeds—especially acts of tzedakah—have the power to draw down Divine life and presence into our world, uplifting both ourselves and the Shechinah.

This process is accomplished through an אתערותא דלתתא—an awakening from below. When we give tzedakah to revive the spirit of those who are lowly—להחיות רוח שפלים—those who have nothing of their own, this arouses a corresponding אתערותא דלעילא—an awakening from Above.

By giving to those who lack, we mirror the Divine attribute of giving life to all, and in turn, we draw down new vitality from Above. This is not just about helping others physically; it is a spiritual dynamic that brings Divine energy into the world and into our own lives.

This is especially true when the community comes together—בהתנדב עם—to support and give life to those who dwell in the ארץ החיים—the land of life, meaning Eretz Yisroel in a literal sense, or the Jewish people as a whole.

There is a deeper message here for those who understand: the act of giving tzedakah not only sustains individuals in need, but also has a profound impact on the spiritual vitality of the entire community and the Shechinah itself. This is a hint for those who can grasp the full depth of this teaching.

Anyone who contemplates this great and wondrous matter—דבר גדול ונפלא כזה—will find deep meaning and understanding in the words of our sages, who said: "הכל לפי רוב המעשה"—"Everything is according to the multitude of the deeds."

This means that the act of tzedakah, when performed many times, has the power to draw down supreme life and to unite the highest levels of holiness—ליחד יחוד עליון פעמים רבות—again and again. Each act of giving is another opportunity to bring Divine vitality into the world, to refine the soul, and to uplift the Shechinah from its fallen state. This is why the Rebbe encourages both zirizus—alacrity—and repeated acts of tzedakah, not waiting until the end of the year, but giving regularly and often.

The Alter Rebbe now draws a parallel between the Rambam's explanation and a deeper mystical idea. He says that this is also similar to what the Rambam writes: that the purpose of giving tzedakah repeatedly is לזכך הנפש—to refine the soul. But here, the Alter Rebbe brings in a teaching from the Zohar, that the שכינה—the Divine Presence—is itself called נפש, the soul.

This means that when we talk about refining the soul through repeated acts of tzedakah, it is not only the individual's soul that is being purified. The שכינה is called our soul, as the verse says, כי היא חיינו ונפשנו—for She is our life and our soul. The Divine Presence is the source of our vitality and spiritual life.

The Alter Rebbe continues with the verse, כי שחה לעפר נפשנו—our soul has been brought down to the dust. This refers to the state of the שכינה in exile, where the Divine Presence is lowered and concealed. Through giving tzedakah many times, we not only refine our own soul, but we also uplift and refine the שכינה itself, raising it from its downtrodden state.

Therefore, our sages of blessed memory said, "Great is tzedakah, for it brings the redemption closer." The Alter Rebbe explains that the greatness of tzedakah lies in its power to raise the Divine Presence from the dust, but this happens מעט מעט—little by little, gradually, with each act of tzedakah.

Every time a person gives tzedakah, he is not just helping another individual; he is participating in the process of uplifting the שכינה and bringing the world closer to geulah, the ultimate redemption. Each act is like another step in raising the Divine Presence from its exile, until, as the verse says, עד כי יבא שילה—until Shiloh comes, referring to the coming of Moshiach.

This is why the Alter Rebbe emphasizes not to wait until the end of the year to give tzedakah, but to do it regularly and frequently. Every act counts, and the cumulative effect is what brings about the redemption, both for the individual soul and for the world as a whole.