יח מנחם אב - אגרת הקודש פרק ה

With this, the Alter Rebbe says, we can understand what the Arizal writes: that there are two types of souls among the Jewish people. There are the souls of the Talmidei Chachamim—those who are occupied with Torah all their days—and there are the souls of those who are primarily involved in mitzvos, specifically in tzedakah and gemilus chasadim.

The Alter Rebbe is introducing this distinction to explain the different ways that the Divine energy is drawn down into the world. He’s showing us that not everyone’s spiritual service is identical; there are souls whose main avodah is Torah study, and others whose main focus is on acts of kindness and mitzvos.

But this raises a question: Don’t Talmidei Chachamim also need to be involved in gemilus chasadim? The Alter Rebbe addresses this, pointing out that everyone is obligated in all areas of Torah and mitzvos. You can’t just focus on Torah and ignore acts of kindness; every Jew, even a great Torah scholar, must also engage in gemilus chasadim.

As our Sages say, if someone doesn’t do gemilus chasadim, then, as the Gemara puts it, “even Torah he does not have.” In other words, Torah alone is not enough; without acts of kindness, even one’s Torah is lacking. This principle applies to everyone, including the Talmid Chacham.

So what is the real difference? The Alter Rebbe clarifies: the Talmid Chacham—the Torah scholar—has Torah as his main occupation. Most of his days are spent immersed in Torah study, while only a minority of his time is devoted to gemilus chasadim.

This means that although he does both, the primary focus and the bulk of his spiritual work is Torah learning, with acts of kindness being secondary in terms of time and emphasis.

What is the effect of the Talmid Chacham’s avodah? Through his Torah study, he arouses the חסד עליון—the supernal kindness. He draws down and brings the אור אין סוף—the Infinite Light—clothed in חכמה עילאה, which is the source of the Torah of Hashem that is in his mouth.

In other words, when the Talmid Chacham learns Torah, he is not just studying; he is actually drawing down Divine energy from the highest levels, from the source of wisdom, into the worlds below. The words of Torah that he utters are vehicles for this flow of Divine light.

However, the effect of this Torah study is primarily in the world of the souls in Beriah. Through the occupation with Talmud, the Talmid Chacham brings down this Divine light specifically to the realm of Beriah, which is called the world of the souls.

And for the angels in Yetzirah, this is accomplished through the study of Mishnah. So, Torah study—depending on its form—draws down Divine energy to different spiritual worlds: Talmud to Beriah, Mishnah to Yetzirah, which is the world of the angels.

Why is this so? Because the vitality of the souls and the angels comes from the combinations of the letters of speech, which is the תורה שבעל פה—the Oral Torah. The study of Torah Sheba’al Peh, with its spoken words and letter combinations, is the source of their spiritual life.

The Alter Rebbe explains that when a person learns Torah, he is providing spiritual energy and a soul to these worlds through his words of learning. The dibur—the speech—of Torah study is what brings the Divine wisdom into the spiritual realms, giving them their vitality.

The source of the letters—ומקור האותיות—is, as we explained earlier, from mochin d'Chokhmah, the intellect, specifically the level of Chokhmah. The Alter Rebbe reminds us that when we speak about the words of Torah, the actual letters and words we articulate, their spiritual root is in the highest levels of intellect, in the Chokhmah of Hashem.

Earlier in the letter, the Alter Rebbe discussed how within the letters themselves, there is a hidden aspect—the inner will and wisdom, the primordial intellect—so that even the external speech of Torah is rooted in the deepest divine wisdom. This is why the act of learning Torah, and especially speaking words of Torah, is so significant: it draws down that inner divine wisdom into the world, through the letters we pronounce.

However, to draw down and bring forth a radiance and vitality—אך להמשיך ולהוריד הארה וחיות—from the supernal breath (הבל העליון), which is the lower hei (ה' תתאה) of Hashem's name, into this lowly world (לעולם הזה השפל), requires an even greater contraction and effort.

The Alter Rebbe is explaining that while Torah study draws down divine energy, there is a difference between bringing that energy into the higher spiritual worlds and actually channeling it all the way down into the physical world, Olam HaZeh. To accomplish this, to bring the light and vitality from the highest levels into the lowest, is a much more intense and powerful contraction—צמצום גדול ביתר עז—than what is needed for the higher worlds.

This sets up the distinction between the effect of Torah study and the effect of mitzvos, especially acts of kindness and charity, which the Alter Rebbe will elaborate on in the coming paragraphs.

It is not enough—לא די—to rely solely on the arousal from below (אתעדל"ת) of Torah scholars, even those who spend the minority of their days engaged in acts of charity and kindness (ת"ח' העוסקים מיעוט ימיהם בצדקה וגמ"ח).

The Alter Rebbe is emphasizing that while Torah scholars do bring down divine energy through their learning, and even though they do participate in acts of kindness, since these activities occupy only a small portion of their time, it is insufficient to draw the divine light all the way down into the physical world. Their main occupation is Torah, and only a minority of their days are spent on tzedakah and gemilus chasadim.

This means that the impact of their efforts is limited to the higher spiritual realms, such as the worlds of Briah and Yetzirah, but not fully into the world of action, Olam HaAsiyah. To achieve that, something more is required.

Rather, it is through the arousal of those who perform mitzvos—אתערותא דבעלי מצות—those who spend the majority of their days engaged in acts of charity and kindness (העוסקים רוב ימיהם בצדקה וגמ"ח).

The Alter Rebbe explains that the real power to draw down the divine light into this lowest world comes from those whose main occupation is doing mitzvos, especially tzedakah and gemilus chasadim. These are the people who dedicate most of their time to practical mitzvah observance, not just Torah study.

It is their consistent and primary involvement in acts of kindness and charity that enables the divine energy to be drawn down all the way into the physical realm. This is the unique contribution of the baalei mitzvos, those who are constantly involved in good deeds, as opposed to Torah scholars whose main focus is study.

Therefore, these individuals are called the supporters of Torah—תמכי אורייתא.

The Alter Rebbe explains that the reason for this title is because their acts of kindness and charity serve as the foundation and support that enables the light of Torah to be drawn down into the lowest world. While Torah study brings divine energy into the higher realms, it is the practical mitzvos—especially tzedakah—that "support" the Torah by allowing its light to reach all the way down to Olam HaAsiyah, the world of action.

In other words, the mitzvah-doers are not just an accessory to Torah; they are essential in ensuring that the Torah's influence is felt in the physical world. Their actions "hold up" the Torah, making its impact complete.

These are the levels and aspects of Netzach and Hod—בחינות ומדרגות נו"ה—because they are the ones who draw down the light of Torah below, into the world of action (להיותן ממשיכין אור התורה למטה לעולם העשיה).

The Alter Rebbe is teaching that the people who are primarily involved in mitzvos correspond to the sefirot of Netzach and Hod. These are the channels through which the divine light is extended and brought down into the lowest world, Olam HaAsiyah. Their role is to "extend" and "glorify" the Torah by ensuring its light is manifest in practical deeds.

So, while Torah study is associated with the higher sefirot and the higher worlds, the practical mitzvos—especially those of kindness and charity—are the means by which the divine light is drawn into the realm of action, completing the process of bringing holiness into the physical world.

With this, we can understand why tzedakah is called "action"—מעשה.

The Alter Rebbe explains that the reason for this terminology is because the effect of tzedakah is to bring down the light of Hashem into the realm of action, into the physical world. The mitzvah of tzedakah is not just a good deed; it is the actualization of divine energy in the world of maaseh, of action.

This is why the Torah refers to tzedakah as "maaseh"—because its impact is to draw down the light of G‑d into the world of action, making the divine presence tangible and real in our everyday lives. This is the unique power of mitzvos, and especially tzedakah, to transform the physical world into a dwelling place for Hashem.

The Alter Rebbe begins by quoting the verse, והיה מעשה הצדקה שלום—the act of charity will bring peace. This is a key phrase, because it highlights the unique power of tzedakah—charity—not just as a good deed, but as something that actually brings about a state of peace in the world.

He is emphasizing here that the action of tzedakah is what brings about this peace. It's not just the intention or the thought, but the actual deed itself that has this effect. This sets the stage for the deeper explanation of how mitzvos, and specifically tzedakah, draw down a special light into the world.

The reason for this, the Alter Rebbe explains, is that the effect of tzedakah is to draw down the light of Hashem—אור ה'—into the world of action, עולם העשיה. This is not just a spiritual effect; it actually brings G‑dliness into the physical world, making it a dwelling place for the Divine.

He is pointing out that the unique power of tzedakah is its ability to bring down this Divine light all the way into the lowest realm, the world of action. This is a level that even Torah study alone does not accomplish, as Torah primarily draws down light into the higher spiritual worlds, but not fully into the physical world of action.

This is the meaning behind the precise wording used in the Zohar: מאן דעביד שמא קדישא—who makes the holy Name. The Zohar doesn't just say 'who learns' or 'who knows' the holy Name, but specifically uses the language of עביד—to make or to do.

The Alter Rebbe is highlighting that the act of 'making' here refers to the actual performance of mitzvos, especially tzedakah, which brings the Divine Name into reality in the world of action. It's not enough to have knowledge or intention; the key is the deed, the action that brings G‑dliness into the world.

The Zohar's use of the word דעביד—who does—is very precise. The emphasis is on the act itself, not just on thought or speech. The Alter Rebbe is teaching us that the true impact comes from the actual performance of mitzvos, the tangible deeds that draw down holiness into the world.

This focus on action is what distinguishes the effect of mitzvos like tzedakah from Torah study alone. While Torah study is vital, it is the doing—the מעשה—that brings the Divine light all the way down into the physical world.

The Alter Rebbe explains that it is through אתערותא דלתתא—an arousal from below, meaning our own initiative in this world—specifically through acts of tzedakah and lower-level kindness, חסד תתאה, that we awaken the supernal kindness, חסד עליון, above.

This means that our actions here, especially acts of charity and kindness, have the power to stimulate a corresponding flow of Divine kindness from above. The relationship is reciprocal: when we act with kindness below, we draw down G‑d's kindness from above into our world.

Through these actions, we are able to draw down the infinite light—אור א"ס—from the level of supernal wisdom, חכמה עילאה, which is represented by the יו"ד—the yud—of G‑d's Name, into the ה'—the hei—of His Name.

The Alter Rebbe is referencing the mystical structure of G‑d's Name, where the yud represents the highest level, Chokhmah, and the hei represents the level of Malchus, which is associated with speech and action. The process of drawing down the light from yud to hei is the spiritual dynamic that takes place when we perform mitzvos, especially tzedakah, bringing the Divine energy from its source into the realm of action.

This descent is specifically into the level of הדבור—speech—and the breath of His mouth, ורוח פיו יתברך. In Kabbalah, speech represents the way G‑d's creative energy is expressed and revealed in the world.

Just as a person reveals his inner thoughts to others through speech, so too, the Divine light is revealed and transmitted to the lower worlds through the level of speech. Our actions below cause this Divine speech, so to speak, to be directed toward the world, bringing G‑dliness into creation.

All of this is in order to bestow—להשפיע—the Divine light into the world of action, עולם העשי'. The ultimate goal is that the light of G‑d should not remain in the higher spiritual realms, but should be drawn down and revealed in the physical world through our deeds.

This is the unique power of mitzvos, and especially tzedakah: they serve as the channel through which the highest levels of Divine light are brought all the way down into the lowest world, transforming it into a dwelling place for the Divine.

Now, to help us understand this, the Alter Rebbe gives an example—though, of course, he says, להבדיל הבדלות אין קץ—with endless distinction, meaning that the comparison is only to help us grasp the idea, but the difference between the two is infinite.

The example is as follows: Just as a person only speaks when he is communicating with others, and not when he is alone with himself, so too, there is a process of contraction and revelation when it comes to the Divine flow into the world. The act of speaking is a form of giving outward, of expressing something that was previously hidden within the mind and heart. This is the way Hashem's light descends into the worlds—through a process that is comparable to speech, where what is concealed is revealed and given over to another.

The Alter Rebbe continues: Just as a person does not speak unless he is addressing others—he doesn't speak when he is alone—so too, when a person does speak to others, he must contract and limit his intellect and thoughts into the words he uses to communicate with them. In other words, the speaker takes his deep understanding and compresses it into language that the listener can grasp.

This is a metaphor for how the Divine light is drawn down into the world. The level of Malchus is like speech—it is the channel through which the higher levels are communicated and brought down to the lower worlds. Just as a person must limit and tailor his words to the capacity of his audience, so too, the Divine light is contracted and filtered as it descends, so that it can be received by the lower worlds.

So, the act of speaking is not just a technical process; it is a deliberate act of tzimtzum—contraction and limitation—so that the recipient can receive. This is the role of Malchus in the chain of creation: to take the infinite light and bring it down in a way that the worlds can handle and be vitalized by it.

The Alter Rebbe concludes this section by saying, "Those who understand will understand". In other words, this is a deep and subtle concept, and those who are able to grasp it will appreciate the profound nature of this Divine process.

He is hinting that the analogy given is only a starting point, and that the true depth of how Hashem's light is drawn down into the world—through Torah, mitzvos, and the process of contraction and revelation—requires contemplation and deeper understanding. The more one reflects on this, the more one will appreciate the greatness of the Divine flow and our role in drawing it down through our actions.