The Alter Rebbe begins here by drawing a direct analogy: וככה ממש עד"מ—so too, exactly in this way, by way of example. Just as we discussed earlier about sowing a seed in the ground, the same principle applies to the spiritual dynamic of mitzvos, and particularly צדקה—charity.

He wants us to understand that the process we see in the physical world, where a seed is planted and causes something much greater to grow, is a metaphor for what happens when a Jew performs an act of צדקה. The act itself is like the seed, but what results is far beyond the initial deed. This sets the stage for the deeper explanation that follows.

The Alter Rebbe now explains that כל מעשה הצדקה שעושין ישראל—every act of charity that the Jewish people do—עולה למעלה, it ascends above. What does this mean? He says it goes up בבחינת העלאת מ"נ—in the form of ha'ala'as mayin nukvin, the elevation of the feminine waters, or in other words, isarusa deletata, the arousal from below.

Every time a Jew does an act of צדקה, it is not just a physical act; it is a spiritual elevation. The deed rises up, acting as a spiritual seed, and brings about a response from above. This is the dynamic of mayin nukvin—the lower waters rising up to their source, which then draws down a flow from above.

Where does this elevation go? The Alter Rebbe says it ascends לשורש נשמותיהן למעלה—to the root of their souls above. He explains that this root is called by several names: כנסת ישראל—the in-gathering of Israel, ואימא תתאה—the lower mother, in the language of the Zohar, and שכינה—the Divine Presence, in the language of the Gemara.

These are all different expressions for the same spiritual source. כנסת ישראל is the collective soul-root of all Jews. אימא תתאה refers to the lower level of the mother, which is associated with Malchus, and שכינה is the Divine Presence that dwells below. The act of צדקה rises up to this lofty source, connecting the individual soul to its root in the highest realms.

The Alter Rebbe elaborates that this level—the שכינה, or כנסת ישראל—הכלולה מכל מדותיו של הקב"ה—is inclusive of all the attributes of the Holy One, blessed be He. ומיחדת בהן בתכלית—it is completely united with them.

He emphasizes that the first and foremost of these attributes is מדת החסד—the attribute of kindness. In other words, Malchus, or the Shekhinah, contains within it all the Divine attributes—Chochmah, Binah, Daas, Chesed, Gevurah, Tiferes, and so on—but its beginning, its head, is Chesed. This is significant because it means that when we elevate our deeds to this level, we are connecting to the full spectrum of Divine qualities, especially Chesed, which is the source of all blessing and kindness.

Through this elevation—the act of העלאה זו—something remarkable happens: מתעורר חסד ה' ממש—the actual kindness of Hashem is aroused. This is not just a theoretical concept; it is a real, dynamic response from above.

He explains that this means שהוא גילוי אורו יתברך—it is the revelation of His blessed light. This Divine light descends and illuminates below, reaching the souls of the Jewish people. And not just in a small way, but בבחי' גילוי רב ועצום—in a manner of great and powerful revelation.

The Alter Rebbe adds that this is especially felt בשעת התפלה עכ"פ—at least during the time of prayer. In other words, when a Jew davens, he can actually experience this influx of Divine light and kindness, a direct result of the acts of צדקה that he has performed.

But here the Alter Rebbe raises a question: How is it possible for a person to experience such a powerful revelation of G‑dliness? After all, לגדולתו אין חקר—His greatness is beyond investigation. The verse says, כולא קמיה כלא חשיבי—before Him, all is considered as nothing.

In other words, Hashem is utterly transcendent and infinite. How can a finite human being, through his own actions and prayers, draw down such a lofty revelation? This is the paradox he wants to address.

The Alter Rebbe answers this by quoting the teaching: במקום שאתה מוצא גדולתו, שם אתה מוצא ענותנותו—in the very place where you find His greatness, there you find His humility. This means that Hashem, in His infinite greatness, also expresses infinite humility, making Himself accessible even in the lowest places.

He illustrates this with the metaphor: כמים שיורדין כו'—like water that descends from a high place to a low place. Just as water naturally flows downward, so too, Hashem's Divine light and presence descend to the lowest realms, reaching even those who are far removed. This is the secret of how the infinite can be revealed within the finite, and how a Jew can experience G‑dliness even in this world.

The Alter Rebbe brings a verse to support this idea: וז"ש, "זרח בחשך אור, לישרים חנון ורחום וצדיק"—and this is what is written, "He shined in the darkness a light, for the upright, gracious, merciful, and righteous" (Tehillim 112:4).

He explains that this means Hashem shines His light even in the darkness, to those who are yishorim—the upright, those who daven with sincerity. The verse continues with the words חנון ורחום וצדיק—gracious, merciful, and righteous. The Alter Rebbe points out that when a person himself becomes gracious, merciful, and righteous—meaning he acts with kindness and loves צדקה—then Hashem shines His light upon him, even while he is still in the darkness of this world.

This is the power of צדקה: it brings about a personal salvation, a yeshua, by transforming darkness into light and drawing down the Divine revelation into the soul, even as it is clothed in the physical body.

The Alter Rebbe explains that it is specifically when a person becomes a חנון ורחום וצדיק—compassionate, merciful, and righteous, that he is able to draw down this special light from Above. In other words, when a Jew acts with chesed—kindness and generosity—he is emulating the Divine attributes.

He points out that the חנון ורחום וצדיק

The Alter Rebbe brings the phrase צדקות אהב—he loves acts of righteousness

Through this, the person causes the light of Hashem to shine upon his soul, which is clothed within his body. Even though the soul is found in a state of darkness—meaning, it is enclosed in the physical body, which the Zohar calls משכא דחויא—the skin of the serpent

This experience is called salvation, or in the words of the Alter Rebbe, ישועה—a true deliverance

This is the meaning of the phrase מצמיח ישועות—He causes salvations to sprout forth

The Alter Rebbe elaborates that this salvation—this illumination and transformation—grows from the sowing of tzedakah that is planted in the ארץ העליונה—the supernal land

As it is written, מלכותך מלכות כל עולמים—Your kingship is the kingship over all worlds

The Alter Rebbe adds that this effect is even more pronounced when one sows tzedakah in the lower Eretz Yisroel—meaning, when charity is given in the physical Land of Israel, which is perfectly aligned with its supernal counterpart.

He explains that Eretz Yisroel below is directly parallel to the supernal land above, and therefore, the tzedakah given there is absorbed immediately and without any obstruction. There is no barrier between the physical and spiritual Eretz Yisroel, so the spiritual effect of the mitzvah is direct and complete.

This unique quality of tzedakah in Eretz Yisroel is based on the idea that "this is the gate of heaven"—the connection between the physical and spiritual is open and unimpeded, allowing the act of charity to have its full effect.

The Alter Rebbe explains that when you sow—that is, when you give tzedakah—in the ארץ העליונה—the supernal land, meaning the higher spiritual realm, the act is absorbed immediately. There is no delay, no waiting period; the effect of the tzedakah takes hold right away in the higher worlds.

This is compared to planting a seed in the ground. Sometimes, when you plant, the seed might not take root immediately—it could be washed away or fail to sprout. But here, in the spiritual sense, the zriya—the sowing—is nikletas tikef u'miyad—absorbed instantly and without any hindrance.

The reason for this is that in the higher realms, there are no obstacles or barriers that could prevent the tzedakah from having its effect. The spiritual "ground" is perfectly receptive, so the positive energy and blessing generated by the mitzvah of tzedakah are drawn down without any interference.

Why is this immediate absorption possible? The Alter Rebbe says it is because there is nothing that separates or interrupts between the ארצות החיים—the lands of life. This phrase refers to both the higher spiritual land and the physical land of Eretz Yisroel.

He brings the verse "זה שער השמים"—this is the gate of heaven. Eretz Yisroel is described as being directly aligned with the supernal land above. There is a direct connection, a spiritual channel, so that whatever is sown below is immediately received above.

This means that when a person gives tzedakah in Eretz Yisroel, it is as if the act travels straight to its spiritual source, without any blockage or delay. The "gate" is open, and the mitzvah is accepted and effective right away.

However, the Alter Rebbe notes that it is not the same outside of Eretz Yisroel—בחו"ל—in the Diaspora. There, the direct connection does not exist in the same way. The act of tzedakah does not have the same immediate and unimpeded effect as it does in Eretz Yisroel.

In Chutz La'aretz, there are spiritual barriers and separations that can delay or limit the absorption of the mitzvah's effect. The sowing is not as direct, and the "seed" may not be immediately received in the higher realms.

The Alter Rebbe concludes with the phrase וד"ל—this is sufficient for the understanding. In other words, he is hinting that there is much more depth to this idea, but what has been explained here should be enough for those who are able to grasp it.