The Alter Rebbe now asks: אך מי הוא הגורם לירידת האור והשפע לעוה"ז הגשמי מי"ס הנקראים גופא—But who is it that actually causes the descent of the ohr—the Divine light—and the shefa—the flow of blessing—into this physical world, from the ten Sefiros, which are called the body?

This is a fundamental question. We know that the flow comes because of the yichud—the union—of Kudsha Brich Hu uShechintei, the Holy One and His Shechinah, which brings the Ein Sof down into the level of memale kol almin. But who is the one who actually brings the light down, so that later the light and the blessing will reach this physical world? The Alter Rebbe is setting up to explain the true source and cause of this descent.

The answer is: הוא היחוד הנ"ל—It is the above-mentioned yichud, the union of Kudsha Brich Hu uShechintei, that is the cause.

This yichud is what brings down the ohr and shefa from the level of soiviv kol almin—the all-encompassing Divine light—into the level of memale kol almin, the light that fills all worlds. This union is the channel through which the Divine flow is drawn down into the world.

What does this yichud accomplish? שהיא תוספת הארה והשפעה מבחינת און אין סוף המאציל העליון ברוך הוא, ביתר שאת על ההארה וההשפעה שבתחילת האצילות וההשתלשלות וכו'—It is an additional illumination and flow from the aspect of the Ein Sof of the Supreme Ma'atzil—the Emanator, blessed is He—far greater than the light and flow that existed at the beginning of Atzilus and the chain-like order of creation.

In other words, this union brings down a new, extra measure of Divine light and blessing, more powerful than what was present at the very start of creation. This is not just a continuation of the original flow, but an increase—a new infusion of Divine energy from the level of soiviv kol almin into the world.

So where does this additional light and flow begin to enter? וראשית תוספת ההארה וההשפעה היא לראשית הי' ספירות—The very beginning of this extra illumination and flow is to the beginning of the ten Sefiros.

That is, the new Divine energy first enters at the top of the ten Sefiros, which is the level of Chochmah. This is the "head"—the starting point—of the Sefiros, and from there the flow continues downward through the rest of the spiritual worlds, eventually reaching our physical world.

This is the meaning of the verse: וזה הוא "וכובע ישועה בראשו"—And this is what is meant by "and a helmet of salvation on His head."

The koiva yeshuah—the helmet of salvation—represents this new influx of Divine light that comes down to the "head," to the level of Chochmah. The helmet sits on the head, symbolizing how the additional light from soiviv kol almin is drawn down into the beginning of the Sefiros.

What is the meaning of ישועה—salvation—in this context? "ישועה", הוא מלשון "וישע ה' אל הבל ואל מנחתו"—The word ישועה comes from the same root as "Vayesha Hashem el Hevel ve'el minchaso"—"And Hashem turned to Hevel and to his offering."

Here, yeshuah means a turning, a tilting, a drawing down. It refers to the act of Hashem turning His attention, so to speak, and bringing down the Divine flow into the world. In this context, yeshuah is not just "salvation" in the simple sense, but the process of Divine light being drawn down from above.

And specifically, והוא ירידת האור והשפע דש"ע נהורין שבזוה"ק—This is the descent of the light and flow of the ש"ע נהורין—the 370 lights—mentioned in the Zohar HaKadosh.

The 370 lights are a mystical concept from the Zohar, representing a very high level of Divine illumination. The descent of these lights is what is accomplished through this process of yichud and the drawing down of soiviv kol almin into memale kol almin.

As it is written: וכמ"ש "יאר ה' פניו אליך"—As it says, "May Hashem shine His face upon you."

This verse expresses the idea that Hashem should shine His inner light—penimiyus—to us, not just the external or superficial aspect, but the deepest Divine illumination. This is the ultimate goal: that through our actions, especially through tzedakah, we draw down the innermost Divine light into our world.

The Alter Rebbe begins here with the phrase, יאר פניו אתנו סלה—may He shine His countenance upon us forever. This is a blessing that Hashem should illuminate us with His inner light, not just the external or superficial aspect, but the Penimis—the innermost, essential light of the Ein Sof.

He is emphasizing that the ultimate goal is for Hashem to shine this deepest level of light upon us, to bring down the highest spiritual flow into our lives. This is not just a general blessing, but a specific request for the revelation of the inner dimension, the true source of all blessing and vitality.

The Alter Rebbe now explains how this illumination—this shining of Hashem's countenance—actually comes about. He says that the word אתנו—with us, or upon us—happens ע"י מעשה הצדקה—through the act of charity.

This means that it is specifically through our own actions, through the mitzvah of tzedakah, that we draw down this divine light. The flow and the blessing from above are not automatic; they are elicited by our deeds, by the kindness and charity that we perform in this world. The Alter Rebbe is teaching us that we have the power and responsibility to bring down the highest levels of G‑dliness through our practical mitzvos, especially tzedakah.

He continues by quoting the verse, זורע צדקות, מצמיח ישועות—one who sows charity causes salvations to sprout. The Alter Rebbe explains that when you do an act of tzedakah, it is like planting a seed. You are not just giving; you are sowing something that will grow and produce results far beyond the original act.

What grows from this planting? Yeshua—salvation. But here, the word Yeshua has a deeper meaning. The Rebbe points out that Yeshua is connected to the letters Shin Ayin, which allude to the 370 lights mentioned in the Zohar. So, by sowing tzedakah, you are actually causing these 370 spiritual lights to descend and manifest in the world, bringing about salvation and blessing in a much more profound sense.

The Alter Rebbe now gives a blessing to those who perform tzedakah. He says, just as Hashem shines His countenance upon you, so too, צדקתם עומדת לעד—your charity stands forever. The good that you do is eternal; it is never lost or diminished.

He adds, וקרנם תרום—may your horn be raised. This is a metaphor for honor and strength, that those who give tzedakah will be uplifted and honored. But how does this elevation happen? Through בישועת מצמיח קרן ישועה—with the salvation of the One who causes the horn of salvation to sprout. In other words, the tzedakah you give is what causes the salvation to grow and your horn to be raised.

The Rebbe connects this back to the earlier idea: the tzedakah is like a seed that grows, and from this growth comes the salvation and the elevation of the giver. All of this comes from the level of Koiva, from the surrounding light, which is drawn down into the world through our actions. The entire process—from the highest spiritual source to the practical results in this world—depends on the mitzvah of tzedakah.

The letter concludes with the phrase, כנפש תדרשנו—seeking you with my soul. The Alter Rebbe is expressing his deep personal connection and heartfelt blessing to those he is addressing. He is not just writing formally; he is reaching out with his entire soul, emphasizing the sincerity and depth of his wishes for their spiritual and material well-being.

This closing underscores how the entire discussion about drawing down divine light and blessing through tzedakah is not just theoretical. It is something the Rebbe himself is invested in, with his whole being, and he is encouraging us to approach these mitzvos with the same level of soulfulness and dedication.