This is Perek Hey, the fifth letter in this section of the Tanya. The Alter Rebbe, in these letters, is focusing on the tremendous merit and power of Tzedakah—charity. He is going to explain how, although Torah study is extremely important and accomplishes much, it is specifically through Tzedakah and the performance of mitzvos that the infinite light of the Ein Sof is drawn down into this world. This is the idea of Isarusa d'Letata—the awakening from below, which is necessary to bring down the Divine presence here.

The Alter Rebbe will also delve into the meaning of the Name of Hashem, the letters Yud Kei Vav Kei, and what it means to "make a name" for Hashem. He will explain the significance of the letters, their spiritual source, and how the physical letters we see and speak are only the outer aspect, while their inner vitality comes from a much higher place. This sets the stage for the discussion that follows.

The letter begins with the verse: ויעש דוד שם—"And Dovid made a name." This is from Shmuel Beis, chapter 8. On a simple level, this verse refers to Dovid HaMelech's military success, that he was victorious in battle and became famous—he "made a name for himself." But the Alter Rebbe is going to show that, according to the inner meaning, this verse is not just about Dovid's reputation, but about something much deeper: that Dovid "made a name" for Hashem, specifically the Name of Hashem, Yud Kei Vav Kei.

This idea of "making a name" is going to be the focus of the explanation, as the Alter Rebbe explores what it means to "make" Hashem's name in the world, and how this is accomplished through Tzedakah and acts of kindness.

The Alter Rebbe brings the explanation from the Zohar: Why does the verse say that Dovid "made a name"? The Zohar explains that it is because, as the verse continues, ויהי דוד עושה משפט וצדקה לכל עמו—"Dovid would do justice and righteousness for all his people." The emphasis here is on צדקה—charity, righteousness. Dovid HaMelech was distinguished by his acts of Tzedakah and justice.

This sets up the connection: Dovid's "making a name" is not just about fame, but about his actions of Tzedakah and Mishpat—justice. Through these acts, he "made" the Name of Hashem manifest in the world. The Alter Rebbe is going to develop this idea further, showing how Tzedakah is the key to bringing down the Divine Name.

The Zohar continues with a dramatic scene: בכה ר"ש ואמר: מאן עביד שמא קדישא בכל יומא?—Rabbi Shimon cried and said, "Who makes the holy Name every day?" The question is, who is it that truly "makes" Hashem's Name in the world?

The Alter Rebbe emphasizes the language here: not just studying or mentioning the Name, but עביד—making, creating the Name. This is a much deeper concept: to actually bring the Divine Name into reality, to cause it to be manifest in the world through one's actions.

The answer given in the Zohar is: מאן דיהיב צדקה למסכני—the one who gives Tzedakah to the poor. It is specifically through the act of giving charity to those in need that a person "makes" Hashem's holy Name in the world.

This is a powerful teaching: while there are many ways to serve Hashem, it is the act of Tzedakah—helping the needy—that is singled out as the way to "make" the Divine Name. The Alter Rebbe will now begin to explain the deeper meaning of this, and how it connects to the structure of the Divine Name and the creation of the worlds.

To understand this idea, the Alter Rebbe introduces a teaching of our Sages on the verse כי ביה ה' צור עולמים—"For with 'Yud' and 'Heh', Hashem formed the worlds." This is from Yeshayahu 26:4. The Gemara in Chagigah explains that the word צור—He formed—refers to the creation of both this world and the World to Come.

The worlds were created with the letters Yud and Heh of Hashem's Name. The Alter Rebbe is going to explore what it means that the worlds are created with these specific letters, and how this relates to the idea of "making a name" through Tzedakah.

The Gemara says: בה' נברא עוה"ז, ביו"ד נברא עוה"ב—"With the letter 'Heh' this world was created, with the letter 'Yud' the World to Come was created." This is from Chagigah 10a.

The Alter Rebbe is going to explain the meaning of this teaching. What does it mean that Olam HaZeh—this world—was created with the Heh, and Olam HaBa—the World to Come—with the Yud? What is the spiritual significance of these letters, and how do they relate to the experience of the soul in this world and in the next?

The explanation begins: The pleasure and delight that the souls of the righteous experience, and their enjoyment of the radiance of the Shechinah—the Divine Presence—which shines in the upper and lower levels of Gan Eden, is…

Here, the Alter Rebbe starts to describe what it means for the souls in Gan Eden to "delight in the radiance of the Shechinah." Their pleasure is in their comprehension and understanding of the Divine light that is revealed there. Each soul enjoys and delights in the measure that it is able to grasp and comprehend the Divine radiance, according to its own level and the deeds it performed in this world.

This sets up the deeper discussion of how the letters Yud and Heh represent different modes of Divine revelation and creation, and how the soul's delight in Gan Eden is connected to the level of Yud—a point, a spark of Divine wisdom that is only partially revealed even in the World to Come.

The delight that the souls of the righteous experience in Gan Eden is not some physical pleasure, but rather a spiritual enjoyment that comes from their understanding and comprehension. The Alter Rebbe explains that the souls delight in their comprehension and intellectual grasp—מתענגים בהשגתם והשכלתם—meaning, their pleasure is in what they are able to understand and internalize of the Divine.

He elaborates that these souls are constantly understanding, knowing, and grasping—משכילים ויודעים ומשיגים—some level of perception in the Divine light and vitality—אור וחיות—that flows from the Ein Sof, the Infinite One, blessed be He. This flow is in a state of revelation to their souls and to the spirit of their understanding—בבחינת גילוי לנשמתם ורוח בינתם. In other words, the pleasure of Gan Eden is the soul's ability to comprehend and be illuminated by a revealed G‑dly light.

The Alter Rebbe emphasizes that this comprehension is not the same for everyone. Rather, each person—כא"ו"א—according to his own level and according to his deeds—לפי מדרגתו ולפי מעשיו—receives a different measure of this Divine understanding. The more a person has accomplished in this world, the more Torah and mitzvos he has, the greater his capacity to grasp and enjoy the G‑dly revelation in Gan Eden. This is the true reward: the soul's delight in its comprehension of the Divine, each according to his spiritual standing.

The Alter Rebbe now explains why the World to Come—עולם הבא—is referred to as Bina—בינה—in the Zohar. The reason is that the entire pleasure and delight of Gan Eden is in the realm of understanding and comprehension. The souls' enjoyment is in their ability to grasp and internalize G‑dly wisdom, which is the essence of Bina, understanding.

So, when the Zohar calls Olam Haba by the name בינה, it is highlighting that the reward of the souls is specifically in the intellectual delight of understanding the Divine, not in any material or even emotional pleasure. The entire experience of Gan Eden is the soul's immersion in the light of Bina.

But where does this flow of understanding—this Bina—come from? The Alter Rebbe explains that the influence—השפעה—of Divine comprehension in Gan Eden is drawn from the level of Chochmah Ila'ah—the Supreme Wisdom. This is the source of all intellectual grasp and understanding, and it is called Bina once it becomes comprehensible.

In other words, the source of Bina is Chochmah. The souls in Gan Eden receive their delight in understanding from the flow that comes from Chochmah, which is the root and origin of all comprehension. Only when this flow is revealed and internalized does it become the level of Bina.

The Alter Rebbe now clarifies what is meant by Chochmah Ila'ah, the Supreme Wisdom. He explains that this is the primordial intellect—קדמות השכל—that exists before it comes into a state of revealed understanding or grasp. At this stage, the intellect is still in a state of concealment and hiddenness—העלם והסתר.

This means that before an idea is articulated or understood in a way that can be grasped, it exists in a hidden, potential state within Chochmah. It is not yet developed into something that can be comprehended; it is still abstract and concealed, the source from which understanding will later emerge.

However, from this hidden level of Chochmah, a tiny drop—מעט מזעיר שם זעיר שם—flows and is drawn down into the level of Bina. This allows for the understanding and grasping of the previously hidden intellect—להבין ולהשיג שכל הנעלם.

In other words, only a very small measure of the Supreme Wisdom is revealed and becomes accessible to the soul's understanding. This drop is what enables the soul to comprehend and delight in the Divine in Gan Eden. The vast majority of the Divine intellect remains concealed, but a tiny bit is revealed to each soul according to its level, allowing for the pleasure of comprehension.

This is why, in the language of the Zohar, this phenomenon is called "a point in the palace"—נקודה בהיכלא. The palace represents the broad expanse of Bina, the realm of understanding, while the point is the drop of Chochmah—the Supreme Wisdom—that enters into it.

So, the souls in Gan Eden are surrounded by the palace of understanding, but the actual Divine revelation they receive is only a point—a tiny drop of the infinite wisdom, shining within the vastness of their comprehension.

The Alter Rebbe further explains that this point is represented by the shape of the letter Yud—תמונת יו"ד—in the Divine Name, Havayah. The Yud is written as a small dot, symbolizing the concentrated, hidden essence of Chochmah that is drawn into the broader expanse of Bina.

Thus, the experience of the souls in Gan Eden, receiving only a point of Divine wisdom within the palace of understanding, is alluded to in the very form of the Yud in Hashem's name.

This level is also called "Eden"—עדן—as the verse states, "No eye has seen it, except for You, G‑d." The level of Eden is the source of the pleasure and delight in Gan Eden, but it itself remains completely hidden and inaccessible.

In other words, while the souls in Gan Eden delight in the garden, the source of that delight—the level of Eden—is something that no created being can perceive. It is the ultimate, concealed source of Divine pleasure, alluded to in the verse, "No eye has seen it."

The Alter Rebbe introduces a key concept from the Zohar, quoting the phrase אבא יסד ברתא—the father founded the daughter. This is a mystical expression describing the relationship between the higher and lower levels of intellect and creation.

Here, אבא—father—refers to the level of Chokhmah, the initial spark of wisdom, while ברתא—daughter—refers to Bina, the faculty of understanding. The phrase means that Chokhmah is the source and foundation of Bina, just as a father is the source of his daughter.

This sets the stage for the Alter Rebbe’s deeper explanation of how the spiritual flow from the highest levels—Chokhmah—descends and becomes the foundation for the lower levels, which ultimately manifest in creation and in the letters of speech.

The Alter Rebbe now begins to explain the process by which the letters of speech—the אותיות הדבור—come into being as they emerge from the five articulating organs of the mouth.

He emphasizes that these letters, as they are formed and spoken, originate from a much deeper place than mere physical articulation. The process of speech is not simply a mechanical or natural function, but is rooted in the inner will and soul of the person.

This introduction is crucial for understanding how the physical letters we speak are actually vessels for a much higher spiritual energy, and how this parallels the way Divine speech brings creation into existence.

The Alter Rebbe clarifies that the letters of speech are not something that is intellectually conceived—דבר מושכל—nor are they something that is simply embedded in the natural function of the mouth—מוטבע בטבע.

In other words, the way we articulate letters is not a matter of conscious thought or a pre-programmed natural instinct. The letters do not arise from a logical process, nor are they an automatic, instinctive reaction of the mouth’s organs.

This distinction is important because it shows that the act of speaking is not reducible to intellect or nature alone; it is driven by something deeper within the soul.

The Alter Rebbe elaborates that the process of producing the sound of letters—להוציא מבטא האותיות—through the breath and the voice striking the articulating organs, follows the natural order of things.

He explains that the physical act of speech involves the breath and voice passing through and striking different parts of the mouth, which then shapes the sound into distinct letters. This is the technical, natural aspect of speech.

However, as he will soon clarify, while this is the external, physical process, the true source of the letters is much deeper, rooted in the soul’s will and intention.

Yet, the Alter Rebbe points out that this process does not operate according to the dictates of intellect—דרך השכל.

That is, the way the letters are formed and articulated is not something that a person consciously calculates or reasons out each time they speak. The intellect does not direct the lips, tongue, or other organs to move in a particular way for each letter.

This further emphasizes that the act of speech is not a product of deliberate intellectual planning, but rather flows from a deeper, more instinctive place within the person.

To illustrate this, the Alter Rebbe gives the example of the lips—השפתים—from which the letters בומ"פ (Beis, Vav, Mem, Pei) are produced.

He explains that neither nature nor intellect determines the four distinct ways these letters are pronounced, based on the different movements of the lips—שינויי תנועת השפתים—even though the same breath and voice pass through them equally.

In other words, the differentiation between these letters is not a result of a conscious decision or a natural law, but rather something deeper that directs the lips to move in specific ways for each letter.

On the contrary, the Alter Rebbe says, the changes in the movement of the lips—שינוי התנועות שבשפתים—are actually a result of the soul’s desire—רצון הנפש—to articulate a particular letter.

When a person wants to say a Beis, Vav, Mem, or Pei, it is the inner will that determines how the lips move to produce that specific sound. The lips respond to the soul’s intention to express a certain letter, not the other way around.

This demonstrates that the physical articulation is secondary to the inner drive of the soul, which is the true initiator of speech.

The Alter Rebbe concludes this point by stating that it is not the case that the soul’s will and intention are to make the lips move in a certain way—לעשות שינוי תנועות השפתים—as they happen to move when pronouncing these four letters.

Rather, the soul’s desire is to express a specific letter, and as a result, the lips move accordingly. The movement of the lips is a consequence of the inner will to articulate a particular sound, not the primary objective of the soul.

This insight highlights the profound connection between the inner spiritual intention and the external physical expression, a theme that the Alter Rebbe will continue to develop as he explains the mystical significance of speech and creation.

The Alter Rebbe points out something we can observe very clearly: the soul does not intend or know how to direct the specific movements of the lips for these different sounds. In other words, when we speak, we aren't consciously thinking about how to move our lips to form each letter or sound.

He emphasizes that it's not as if a person sits and calculates, "Now I need to move my lips this way for a ב and that way for a מ." Rather, the desire to say a certain letter or word arises in the soul, and automatically, the lips and mouth move accordingly, without any conscious planning or awareness of the mechanics involved.

This shows that the process of speech is not driven by intellectual understanding or deliberate intention regarding the physical movements. Instead, it is the will of the soul—the רצון הנפש—that brings about the articulation of the letters, and the body simply follows along, almost instinctively.

The Alter Rebbe says this idea is even more apparent when it comes to the pronunciation of the vowels—the ביטוי הנקודות. With vowels, the process is even less conscious and more automatic than with the letters themselves.

When a person wants to say a particular vowel, like a קמץ or a פתח, the necessary movements of the lips and mouth just happen on their own. The soul's desire to express that sound is enough to trigger the correct articulation, without any awareness or calculation of how to physically produce it.

This further illustrates that the act of speaking, especially the formation of vowels, is not a matter of intellectual planning or natural instinct, but rather a direct expression of the soul's will.

To give a specific example, the Alter Rebbe explains: when the soul wants to express the vowel קמץ—the komatz, then automatically, נקמצים השפתים—the lips contract or purse themselves.

This is not something a person consciously decides to do. The desire to say the komatz is enough, and the body responds instinctively, forming the correct shape with the lips to produce the sound.

It’s a clear demonstration of how the articulation of speech is driven by the inner will, not by conscious control over the physical process.

Similarly, when it comes to the vowel פתח—the patach, the lips נפתחים השפתים—open up automatically.

Again, the person is not thinking, "Now I need to open my mouth this way to say patach." Rather, the soul's desire to express that vowel causes the mouth to open in the necessary way, without any conscious effort or calculation.

This further reinforces the idea that the mechanics of speech are not guided by intellect or deliberate intention, but by the deeper will of the soul.

The Alter Rebbe clarifies that it’s not that the soul wants to contract or open the lips per se. The intention is not about the physical movement at all.

Rather, the soul simply wants to express a particular sound—whether it’s a komatz or a patach—and as a result, the lips either contract or open. The physical movement is a byproduct, not the focus of the soul’s will.

This shows that the process is not about consciously deciding to move the lips in a certain way, but about the inner desire to express a sound, which then automatically brings about the necessary articulation.

The Alter Rebbe says there’s no need to elaborate on this, because it’s obvious and self-evident to anyone with understanding that the pronunciation of the letters and vowels—מבטא האותיות והנקודות—is something that is beyond intellectual comprehension.

It’s not the intellect that produces the articulation of speech. Rather, the process of forming letters and vowels is something that transcends the grasp of the mind. It is a simple, direct expression of the soul’s will, not something that can be fully explained or understood through reason.

Instead, the source of this ability comes from what the Alter Rebbe calls the hidden intellect—the שכל הנעלם—and the primordial intellect of the soul—the קדמות השכל שבנפש—that speaks.

This means that the power to articulate speech, to form letters and vowels, comes from a much deeper place within the soul, a level of intellect that is not revealed or accessible to conscious thought. It is from this hidden, foundational level that the capacity for speech emerges.

This is why, the Alter Rebbe explains, a child cannot speak even though he understands everything.

The reason is that the ability to speak comes from this deeper, hidden level of intellect and will within the soul. Even if a child has developed understanding and comprehension, he may not yet have access to this inner source that enables the articulation of speech. Only when this deeper level is developed does the child gain the ability to actually form words and speak.