אלול כ"ו – אגרת הקודש פרק יז

The Alter Rebbe begins by explaining the verse, רחבה מצותך מאד—"Your mitzvah is exceedingly broad." He clarifies that this refers specifically to the mitzvah of tzedokah, not to all mitzvos in general. The focus here is on the unique quality of tzedokah, which is described as being especially wide and expansive.

He emphasizes that when the verse says "Your mitzvah," it is singling out the mitzvah of tzedokah as something that stands apart in its breadth and scope. This is the mitzvah that is considered to be very wide, encompassing much more than other mitzvos.

The Alter Rebbe continues by explaining that the mitzvah of tzedokah serves as a vessel—a כלי—and a very wide area—a שטח רחב מאד. This means that tzedokah is uniquely suited to contain and express something much greater than itself.

Specifically, he says that through tzedokah, it is possible for the ray of the Infinite Light of Hashem—the Or Ein Sof—to be enclosed and revealed. The expansiveness of tzedokah makes it the proper vessel for this lofty revelation.

The Alter Rebbe brings a supporting verse: לבושו צדקה—"His garment is tzedokah." This means that tzedokah serves as the garment through which the Infinite Light of Hashem is revealed and can be accessed.

Just as a garment allows something to be seen and experienced, so too, tzedokah is the means by which the light of Hashem is drawn down and made manifest in the world.

He explains that in the future, the light that will shine will be in a manner of without any limitation or end—bli gvul u'tachlis. This is a level that is completely beyond the limitations that exist now.

This revelation will come about through Hashem's kindness—chesed chinam, a kindness that is given freely, not as a reward for our actions, but as a gift. It is brought about through our own אתערותא דלתתא—isarusa d'letata, our arousal from below, meaning our own acts of tzedokah create the vessel for Hashem's boundless kindness to be revealed.

This, the Alter Rebbe says, is what is called the דרך ה'—the "way of Hashem." When we give tzedokah, we are following in Hashem's path, mirroring His kindness and drawing down His infinite light into the world.

By acting in this way, we become a conduit for Hashem's kindness, and this is the true meaning of walking in the way of Hashem.

The Alter Rebbe explains the significance of the word מאד—"exceedingly"—in the verse. He says that this term indicates something that is without limit or end—bli gvul u'tachlis.

This means that the mitzvah of tzedokah is not just broad in a relative sense, but is truly unlimited in its capacity to draw down Hashem's infinite light.

However, the Alter Rebbe contrasts this with another verse: לכל תכלה ראיתי קץ—"To every end I have seen a limit." This teaches that in other realms or levels, there is a boundary, a point where things reach their conclusion.

He is setting up a contrast between the unlimited nature of tzedokah and the limitations that exist elsewhere, such as in Gan Eden.

The word תכלה—"end"—the Alter Rebbe explains, comes from the expression כלות הנפש—the "expiring of the soul." In Gan Eden, the soul experiences this kind of yearning and longing for Hashem, but it is still within the realm of kitz v'tachlis—limit and end, as he explained earlier.

Even the highest spiritual experiences in Gan Eden are ultimately limited and defined, in contrast to the unlimited revelation that will be drawn down through tzedokah in the future.

The phrase ולכל תכלה—"for every end"—refers to the fact that in Gan Eden, there are many, many different levels and steps, each one higher than the next, all the way up to the highest levels. The souls in Gan Eden experience these various stages, and each stage is a level of spiritual ascent.

Each of these levels is called a tichla—an "end" or a "completion"—because every time a soul reaches a new level, it is the culmination of its previous efforts and understanding. But even at the highest rung, there is still another level above it, and so on, without end. This is why the verse says ולכל תכלה: for every stage, every spiritual achievement, there is a boundary, a limit, and then another step beyond it.

This idea is explained further in Likkutei HaShas from the Arizal, where he comments on the saying of our Sages: "Torah scholars have no rest". The meaning here is that the souls of the righteous in Gan Eden are constantly ascending from one level to another, never remaining stationary.

They are always moving, always growing, because the understanding of Torah is infinite. There is always a higher level to reach, a deeper comprehension to attain. This is the nature of the spiritual journey in Gan Eden: it is a process of continual ascent, with no final resting point at any stage.

The souls are always rising, always going from one level to the next in their comprehension of Torah, because Torah itself has no end—אין לה סוף. There is always more to understand, more to experience, and so the ascent never stops.

However, this constant movement and growth continues only until after the time of the resurrection, when there will finally be menuchah—true rest. At that point, the souls will reach a level that is beyond all limitation, the level of Ein Sof, the Infinite. Only then will there be a true sense of completion and tranquility, because they will have reached a place where there are no more boundaries or steps to climb.