## Tanya, Part IV; Iggeret HaKodesh

###### Tanya, Part IV; Iggeret HaKodesh 3:1
[Tanya, Part IV; Iggeret HaKodesh 3:1](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/3:1)

**וַיִּלְבַּשׁ** צְדָקָה כַּשִּׁרְיוֹן, וְכוֹבַע יְשׁוּעָה בְּרֹאשׁוֹ. וְדָרְשׁוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״מַה שִּׁרְיוֹן זֶה כָּל קְלִיפָּה וּקְלִיפָּה מִצְטָרֶפֶת לְשִׁרְיוֹן גָּדוֹל, אַף צְדָקָה כָּל פְּרוּטָה וּפְרוּטָה מִצְטָרֶפֶת לְחֶשְׁבּוֹן גָּדוֹל״. פֵּירוּשׁ, שֶׁהַשִּׁרְיוֹן עָשׂוּי קַשְׂקַשִּׂים עַל נְקָבִים, וְהֵם מְגִינִּים שֶׁלֹּא יִכָּנֵס חֵץ בַּנְּקָבִים, וְכָכָה הוּא מַעֲשֵׂה הַצְּדָקָה:

**Kehot Publication Society (English Translation):**
**THREE.** “And he garbed himself with *tzedakah*¹ has two interrelated meanings: a) righteousness and b) charity (cf. *Moreh Nevuchim* 3:53). Though these two meanings are strictly interrelated, the emphasis in these writings is chiefly on the latter. As a Scriptural term it is, therefore, left untranslated (in this and subsequent sections) to avoid confusion. as a coat of mail, and a helmet of salvation upon his head.”² (On this verse) our Sages, of blessed memory, commented: “Just as with chain mail each scale adds up to form a large mail, so it is with charity; each coin adds up to a great amount.”³ 9b. This means, just as the mail is made of scales over gaps, and these shield against any arrow entering through the gaps, so it is with the act of charity.

footnotes:
¹ Tzedakah
² Isaiah 59:17.
³ Bava Batra


###### Tanya, Part IV; Iggeret HaKodesh 3:2
[Tanya, Part IV; Iggeret HaKodesh 3:2](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/3:2)

**וּבֵיאוּר** הָעִנְיָן, כִּי גְדוֹלָה צְדָקָה מִכָּל הַמִּצְוֹת, שֶׁמֵּהֶן נַעֲשִׂים לְבוּשִׁים לְהַנְּשָׁמָה, הַנִּמְשָׁכִים מֵאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא מִבְּחִינַת ״סוֹבֵב כָּל עָלְמִין״ (כִּמְּבוֹאָר הַפֵּירוּשׁ ״מְמַלֵּא כָּל עָלְמִין״ וְ״סוֹבֵב כָּל עָלְמִין״ בְּלִקּוּטֵי אֲמָרִים, עַיֵּין שָׁם) בְּאִתְעָרוּתָא דִלְתַתָּא, הִיא מִצְוַת ה׳ וְרָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא. וְעִיקַּר הַמְשָׁכָה זוֹ מֵאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, הוּא לְבוּשׁ וְ״אוֹר מַקִּיף״ לְי׳ סְפִירוֹת דַּאֲצִילוּת־בְּרִיאָה־יְצִירָה־עֲשִׂיָּה, הַמִּשְׁתַּלְשְׁלוֹת מֵעִילָּה לְעִילָּה וּמִמַּדְרֵגָה לְמַדְרֵגָה כוּ׳, הַנִּקְרָאוֹת בְּשֵׁם ״מְמַלֵּא כָּל עָלְמִין״.

**Kehot Publication Society (English Translation):**
The meaning of this is (as follows). Charity is greater than all the commandments.⁴ 9a; *Tosefta*, *Peah*, end of ch. 4. See *Likkutei Amarim*, Part I, ch. 37. (The performance of the commandments) produces “garments” for the soul.⁵ is the soul’s delighting in the splendor of the *Shechinah*. In the World to Come the soul will actually apprehend, in a manifest way, the very essence of the Divine vivification, thus Divinity Itself, as it were. The problem is that the soul is finite. Though its source is in Divinity, as it evolves and descends to become vested in the body, the soul becomes a created and distinct, thus finite entity. How then can this created entity apprehend creative Divinity, which is infinite and essentially inapprehensible? The mediating factor, which enables the soul to apprehend Divinity, is Torah and *mitzvot*. Torah and *mitzvot* are essentially Divine; their source is in the Supernal Will and the Divine *chochmah* which are not separate from, but absolutely one with, the G–dhead. *Torah* and *mitzvot* thus transcend even the level of the “splendor of the *Shechinah*.” When man performs the *mitzvot* as they are vested in physical objects (e.g., *tefillin* of leather; *tzitzit* of wool; *tzedakah* with money; etc.), he unites his soul with the *mitzvot* he performs. His soul is vested in the *mitzvot*; the *mitzvot* become garments for his soul. (Cf. *Bereishit* *Rabbah* 19:6) These garments serve like channels, or *kelim* (vessels), by means of which the soul, when in Eden, is able to apprehend Divinity, i.e., the splendor of the *Shechinah*. “The principle of this matter is: just as the soul is given a garment in which it vests itself (i.e., the body) in order to exist in this world, so it is given also a garment of supernal splendor wherewith to exist in the World to Come and to be able to gaze in the radiant speculum from that Land of Life.” *Zohar* I:65b ff. See below, Epistle 29; cf. *Etz* *Chaim* 44:3; *Likkutei Amarim*, Part I, ch. 4; *Torah Or*, *Chayei Sara* 16a ff.; *Likkutei Torah*, *Shelach* 38d; below, Epistle 23. (These garments) are elicited from the light of the *En Sof*, blessed is He, from the level of *sovev kol almin*⁶) all worlds; denoting the transcendence of G–d. (⁷as the meaning of *memalei kol almin*⁹ and *sovev kol almin* has been explained in *Likkutei Amarim*, see there⁹), by the “arousal from below,”¹⁰ i.e., the (performance of the) command of G–d and the will of Supreme One, blessed is He. The essence of this efflux from the light of the *En Sof*, blessed is He, is a garment and encompassing light (*or makif*) for the ten *sefirot* of *Atzilut*, *Beriah*, *Yetzirah*, and *Asiyah* [which evolve from cause to cause and from rung to rung…] referred to as *memalei kol almin*.

footnotes:
⁴ “Charity is equal to all the commandments (together)”—Bava Batra
⁵ The reward for observing Torah and mitzvot
⁶ Encircling (or: encompassing
⁷ Brackets appear in the text.
⁹ Filling (or: permeating) all worlds; denoting the immanence of G–d.
⁹ Chapters 48 and 51. See below, note 12.
¹⁰ That is, by an appropriate action of man; cf. below, Epistle 4, note 43.


###### Tanya, Part IV; Iggeret HaKodesh 3:3
[Tanya, Part IV; Iggeret HaKodesh 3:3](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/3:3)

פֵּירוּשׁ, כִּי אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא מִתְלַבֵּשׁ וּמֵאִיר בְּתוֹךְ כָּל הִשְׁתַּלְשְׁלוּת הָעֶשֶׂר סְפִירוֹת דַּאֲצִילוּת־בְּרִיאָה־יְצִירָה־עֲשִׂיָּה, וְהוּא הַמַּאֲצִיל הָעֶשֶׂר סְפִירוֹת דַּאֲצִילוּת, הַמִּשְׁתַּלְשְׁלוֹת לִבְרִיאָה־יְצִירָה־עֲשִׂיָּה, עַל־יְדֵי צִמְצוּם עָצוּם הַמְבוֹאָר בְּעֵץ חַיִּים, וְנִקְרָא ״אוֹר פְּנִימִי״.

**Kehot Publication Society (English Translation):**
This means that the light of the *En Sof*, blessed is He, vests itself and radiates within the whole evolution of the ten *sefirot* of *Atzilut*, *Beriah*, *Yetzirah*, and *Asiyah*, and it emanates the ten *sefirot* of *Atzilut*, which evolve into *Beriah*, *Yetzirah*, and *Asiyah*, by means of an immense contraction (*tzimtzum*) [explained in *Etz Chaim*¹¹ 1:2 ff. *et passim*. See Addendum, *Mystical Concepts in Chassidism*, s.v. *Tzimtzum*.], and is referred to as the inner light (*or pnimi*).¹² (inner light). As the soul animates the body, permeating and vitalizing all its organs, precisely so is the *or pnimi* the soul that permeates and vitalizes creation on all its levels. However, just as the soul is but a dimmed manifestation of actual Divinity (see below, Epistle 5, note 33), precisely so it is with the *or pnimi*. The *or pnimi* is but a dimmed manifestation, or radiation, of the actual light of the *En Sof*. The source of the *or pnimi* is the *or makif* (encompassing light). The *or makif* (also called *or* *sovev*) is the all-inclusive light which not only permeates (in concealed fashion, by way of *tzimtzum)*, but also encompasses or transcends creation. (Cf. Addendum, ibid.) The *or pnimi* denotes the Divine immanence: G–d as revealed or manifest in creation. The *or makif* denotes the Divine transcendence: the supra-revelatory aspect of G–d. Both these aspects are succinctly adduced in the Midrashic saying: “The L–rd is the place of His world, but His world is not His place!” (*Bereishit Rabbah* 68:9; *Zohar* III:242a) In terms of the *sefirot* the *or makif* corresponds to *keter*, the supreme, transcendent *sefirah*; the *or pnimi* corresponds to *chochmah*, the basic *sefirah* which embodies *keter* and is the immanent foundation of all subsequent emanations. See ref. cited above, Epistle 1, note 13; below, Epistle 17; *Likkutei Torah*, Vayikra 22c.

footnotes:
¹¹ By R. Chaim Vital, containing the principal teachings of the Arizal. See Etz Chaim
¹² Creation on all its levels is vitalized and sustained by a Divine force or emanation. The life-force is called or pnimi


###### Tanya, Part IV; Iggeret HaKodesh 3:4
[Tanya, Part IV; Iggeret HaKodesh 3:4](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/3:4)

וְעַל־יְדֵי קִיּוּם הַמִּצְוֹת נִמְשָׁךְ ״אוֹר מַקִּיף״ הַנִּזְכָּר לְעֵיל, וּמֵאִיר תּוֹךְ הָעֶשֶׂר סְפִירוֹת דַּאֲצִילוּת־בְּרִיאָה־יְצִירָה־עֲשִׂיָּה, וּמִתְיַיחֵד עִם הָ״אוֹר פְּנִימִי״, וְנִקְרָא ״יִחוּד קוּדְשָׁא־בְּרִיךְ־הוּא וּשְׁכִינְתֵּיהּ״, כְּמוֹ שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר, וּמֵהֶאָרָה דְהֶאָרָה מֵ״אוֹר מַקִּיף״ הַנִּזְכָּר לְעֵיל, עַל־יְדֵי צִמְצוּם רַב, נַעֲשֶׂה לְבוּשׁ לִבְחִינוֹת נֶפֶשׁ־רוּחַ־נְשָׁמָה שֶׁל הָאָדָם בְּגַן עֵדֶן הַתַּחְתּוֹן וְהָעֶלְיוֹן, שֶׁיּוּכְלוּ לֵיהָנוֹת וּלְהַשִּׂיג אֵיזֶה הַשָּׂגָה וְהֶאָרָה מֵאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, כְּמוֹ שֶׁמְּבוֹאָר בְּמָקוֹם אַחֵר.

**Kehot Publication Society (English Translation):**
Now, by the fulfillment of the commandments the abovementioned *or makif* is elicited and radiates within the ten *sefirot* of *Atzilut*, *Beriah*, *Yetzirah*, and *Asiyah*, thereby uniting itself with the *or pnimi*. This is referred to as the unification of the Holy One, blessed is He, and His *Shechinah*, as explained elsewhere.¹³, Part I, ch. 41. This “unification” establishes the essential oneness between the ranks of G–d the Transcendent and the *Shechinah* (G–d as He manifests Himself and is immanent in His creatures), so that there is complete unity above and below. And from a reflection of a reflection from the abovementioned *or makif* [by means of a great contraction], a garment is made in the Lower and Higher Garden of Eden for the *nefesh-ruach-neshamah*¹⁴ of man, enabling them to derive pleasure and attain some apprehension and illumination from the light of the *En Sof*, blessed is He, as explained elsewhere.¹⁵

footnotes:
¹³ See Likkutei Amarim
¹⁴ The three general planes in the soul. See below, Epistle 5, note 33.
¹⁵ Cf. below, Epistles 17 and 29.


###### Tanya, Part IV; Iggeret HaKodesh 3:5
[Tanya, Part IV; Iggeret HaKodesh 3:5](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/3:5)

וְזֶה שֶׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה ״שְׂכַר מִצְוָה בְּהַאי עָלְמָא לֵיכָּא״, כִּי בָּעוֹלָם הַזֶּה הַגַּשְׁמִי וּבַעַל גְּבוּל וְצִמְצוּם רַב וְעָצוּם מְאֹד מְאֹד, אִי אֶפְשָׁר לְהִתְלַבֵּשׁ שׁוּם הֶאָרָה מֵאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, כִּי אִם עַל־יְדֵי י׳ סְפִירוֹת, הַנִּקְרָאִים ״גּוּפָא״ בַּזּוֹהַר הַקָּדוֹשׁ: חֶסֶד דְּרוֹעָא יְמִינָא כוּ׳.

**Kehot Publication Society (English Translation):**
And this is what our Sages, of blessed memory, said: “In this world, there is no reward for the commandments.”¹⁶ 39b. For in this world, which is physical and in a state of limitation and a great and most immense contraction, it is impossible that any reflection of the light of the *En Sof*, blessed is He, should become invested, except by means of the ten *sefirot*, which, in the sacred *Zohar*,¹⁷ II:123a; *Tikkunei Zohar*, Introduction 17a. (See Addendum, *Mystical Concepts in Chassidism*). are referred to as the “body”: “*Chesed* is the right arm….”

footnotes:
¹⁶ Kiddushin
¹⁷ See Zohar


###### Tanya, Part IV; Iggeret HaKodesh 3:6
[Tanya, Part IV; Iggeret HaKodesh 3:6](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/3:6)

לְפִי, שֶׁכְּמוֹ שֶׁאֵין עֲרוֹךְ לוֹ לְהַגּוּף הַגַּשְׁמִי לְגַבֵּי הַנְּשָׁמָה, כָּךְ אֵין עֲרוֹךְ כְּלָל לְי׳ סְפִירוֹת דַּאֲצִילוּת לְגַבֵּי הַמַּאֲצִיל הָעֶלְיוֹן אֵין־סוֹף בָּרוּךְ־הוּא, כִּי אֲפִילוּ חָכְמָה עִילָּאָה, שֶׁהִיא רֵאשִׁיתָן, הִיא בִּבְחִינַת עֲשִׂיָּה גוּפָנִית לְגַבֵּי אֵין־סוֹף בָּרוּךְ־הוּא, כְּמוֹ שֶׁנִּתְבָּאֵר בְּלִקּוּטֵי אֲמָרִים.

**Kehot Publication Society (English Translation):**
For just as there is no comparison between the physical body and the soul, so is there no comparison whatsoever between the ten *sefirot* of *Atzilut* and the Supreme Emanator, the *En Sof*, blessed is He. For in relation to the *En Sof*, blessed is He, even the supreme *chochmah*,¹⁸. which is the first (of the *sefirot*), is on the plane of a material action, as explained in *Likkutei Amarim*.¹⁹

footnotes:
¹⁸ Chochmah ilaah
¹⁹ Part II, ch. 9; cf. also Part I, ch. 2, in the author’s marginal gloss.


###### Tanya, Part IV; Iggeret HaKodesh 3:7
[Tanya, Part IV; Iggeret HaKodesh 3:7](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/3:7)

וְאֵי לָזֹאת, בְּמַעֲשֵׂה הַצְּדָקָה וּגְמִילוּת חֲסָדִים, שֶׁ״אָדָם אוֹכֵל מִפֵּירוֹתֵיהֶן בָּעוֹלָם הַזֶּה״, יֵשׁ נְקָבִים, עַל דֶּרֶךְ מָשָׁל, בַּלְּבוּשׁ הָעֶלְיוֹן הַמַּקִּיף עַל ״גּוּפָא״, הֵם הַכֵּלִים דְּי׳ סְפִירוֹת, לְהָאִיר מֵהֶם וּלְהַשְׁפִּיעַ אוֹר וְשֶׁפַע מֵ״חֶסֶד דְּרוֹעָא יְמִינָא״ אוֹרֶךְ יָמִים בָּעוֹלָם הַזֶּה הַגַּשְׁמִי, וְעוֹשֶׁר וְכָבוֹד מִ״דְּרוֹעָא שְׂמָאלָא״, וְכֵן בְּתִפְאֶרֶת, וְהוֹד וְהָדָר וְחֶדְוָה וְכוּ׳;

**Kehot Publication Society (English Translation):**
Therefore, by the act of charity and the performance of kindness [the fruits of which man enjoys in this world²⁰ 1:1.] there appear, metaphorically speaking, gaps in the supernal garment that encompasses the Body—[the *kelim* (vessels) of the ten *sefirot*²¹]—through which to irradiate and to diffuse light and abundance: from “*chesed*, the right arm”²² of *chesed*.—longevity in this physical world;²³ and from “the left arm”²⁴ of *gevurah*.—wealth and honor;²⁵ and likewise with beauty,²⁶ emanates from the *sefirah* of *tiferet*. grandeur and majesty, and gladness.²⁷ and *hadar*, and *chedvah*. *Hod* and *hadar* correspond to the *sefirot* of *netzach* and *hod* (see *Zohar* II:98a and *Hagahot* *R. Chaim Vital*, ad loc.—in the light of *Zohar* I:262a); grandeur and majesty thus emanate from the fourth and fifth attributes. *Chedvah* corresponds to the *sefirah* of *yesod* (see *Zohar* I:206b and III:5a); gladness thus emanates from the sixth attribute.—Cf. the interpretation of this verse in R. Chaim Vital, *Shaar Hakavanot*, s.v. *Derush Inyan Tefillat Hashachar* (ed. Tel Aviv, 1962, vol. 1, 107a).

footnotes:
²⁰ Peah
²¹ See Addendum, ibid., for the meaning of this term.
²² That is, from the sefirah
²³ See Proverbs 3:16: “Length of days in her right arm.”
²⁴ That is, from the sefirah
²⁵ Proverbs 3:16: “and in her left arm, riches and honor.”
²⁶ I.e., beauty (as implied by the term tiferet)
²⁷ Par. I Chronicles 16:27.—The Hebrew terms are: hod


###### Tanya, Part IV; Iggeret HaKodesh 3:8
[Tanya, Part IV; Iggeret HaKodesh 3:8](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/3:8)

אַךְ כְּדֵי שֶׁלֹּא יִנְקוּ הַחִיצוֹנִים לְמַעְלָה מֵאוֹר וְשֶׁפַע הַמִּשְׁתַּלְשֵׁל וְיוֹרֵד לְמַטָּה מַּטָּה עַד עוֹלָם הַזֶּה הַגַּשְׁמִי, וְכֵן לְמַטָּה לְהָגֵין עַל הָאָדָם וּלְשָׁמְרוֹ וּלְהַצִּילוֹ מִכָּל דָּבָר רַע בְּגַשְׁמִיּוּת וּבְרוּחֲנִיּוּת, לָזֹאת, חוֹזֵר וּמֵאִיר אוֹר הַמַּקִּיף וְסוֹתֵם הַנֶּקֶב, עַל דֶּרֶךְ מָשָׁל, כִּי הוּא מִבְּחִינַת אֵין־סוֹף וְסוֹבֵב כָּל עָלְמִין כַּנִּזְכָּר לְעֵיל. וְזֶהוּ שֶׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״מִצְטָרֶפֶת לְחֶשְׁבּוֹן גָּדוֹל״ דַּיְיקָא, ״כִּי גָדוֹל ה׳ וּמְהוּלָּל מְאֹד״, בְּלִי סוֹף וְתַכְלִית וּגְבוּל [חַס וְשָׁלוֹם]:

**Kehot Publication Society (English Translation):**
But to prevent the *chitzonim*²⁸ from drawing, above, from the light and abundance which evolves and descends netherward to this physical world, and likewise, below, to shield man, and to guard him and to save him from all physical and spiritual harm, the *or makif* reflects the light, and, figuratively speaking, fills the breach, for it is of the category of Infinitude and *sovev kol almin*, as mentioned above. And this is what our Sages, of blessed memory, said: “adds up to a *great* amount,”²⁹ for “Great is the L–rd and exceedingly glorified”³⁰, in reward for the performance of kindness, stems from the infinite Greatness (*chesed*) of G–d.—without end, limit, and restriction [³¹Heaven Forfend].

footnotes:
²⁸ Extraneous forces; i.e., extraneous (the furthest removed) in relation to holiness; thus, the forces of evil and impurity.
²⁹ The author puts emphasis on the word “great”; cf. below, Epistle 30.
³⁰ Psalms 48:2 (ibid. 145:3).—This effect of the or makif
³¹ Brackets appear in the text.


###### Tanya, Part IV; Iggeret HaKodesh 3:9
[Tanya, Part IV; Iggeret HaKodesh 3:9](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/3:9)

אַךְ מִי הוּא הַגּוֹרֵם לִירִידַת הָאוֹר וְהַשֶּׁפַע לָעוֹלָם הַזֶּה הַגַּשְׁמִי מִי׳ סְפִירוֹת הַנִּקְרָאִים ״גּוּפָא״, הוּא הַיִּחוּד הַנִּזְכָּר לְעֵיל, שֶׁהִיא תּוֹסֶפֶת הֶאָרָה וְהַשְׁפָּעָה מִבְּחִינַת אוֹר־אֵין־סוֹף הַמַּאֲצִיל הָעֶלְיוֹן בָּרוּךְ־הוּא, בְּיֶתֶר שְׂאֵת עַל הַהֶאָרָה וְהַהַשְׁפָּעָה שֶׁבִּתְחִילַּת הָאֲצִילוּת וְהַהִשְׁתַּלְשְׁלוּת וְכוּ׳. וְרֵאשִׁית תּוֹסֶפֶת הַהֶאָרָה וְהַהַשְׁפָּעָה, הִיא לְרֵאשִׁית הַי׳ סְפִירוֹת.

**Kehot Publication Society (English Translation):**
But what causes the descent to this physical world of the light and abundance from the ten *sefirot* [which are referred to as the “body”]? It is the abovementioned union, for it is an additional radiation and effluence from the level of the light of the *En Sof*, the Supreme Emanator, blessed is He, in a measure exceeding the radiation and effluence at the beginning of the emanation and evolution…. And the additional radiation and effluence starts at the beginning of the ten *sefirot*.


###### Tanya, Part IV; Iggeret HaKodesh 3:10
[Tanya, Part IV; Iggeret HaKodesh 3:10](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/3:10)

וְזֶה הוּא ״וְכוֹבַע יְשׁוּעָה בְּרֹאשׁוֹ״ – ״יְשׁוּעָה״ הוּא מִלְּשׁוֹן ״וַיִּשַׁע ה׳ אֶל הֶבֶל וְאֶל מִנְחָתוֹ״, וְהוּא יְרִידַת הָאוֹר וְהַשֶּׁפַע דְּש״ע נְהוֹרִין שֶׁבַּזּוֹהַר הַקָּדוֹשׁ, וּכְמוֹ שֶׁכָּתוּב: ״יָאֵר ה׳ פָּנָיו אֵלֶיךָ״, ״יָאֵר פָּנָיו אִתָּנוּ סֶלָה״ – ״אִתָּנוּ״ הוּא עַל־יְדֵי מַעֲשֵׂה הַצְּדָקָה.

**Kehot Publication Society (English Translation):**
That is the meaning of “And a helmet of salvation upon his head”: *yeshu’ah*³² is of the etymon *of vayisha*—“And the L–rd *turned* to Abel and his gift,”³³ which refers to the descent of the light and abundance of the “three hundred and seventy lights” mentioned in the sacred *Zohar*,³⁴ I:4b; III:133b; cf. *Etz Chaim* 13:14.—370 is the numerical equivalent (*gematria*) of ש”ע, the root letters of *yeshu’ah* and *vayisha*. and as it is written:³⁵ “May the L–rd make His Countenance shine upon you”; “May He make His Countenance shine upon us forever”³⁶—*with us*,³⁷, *Tavo* 43d. that is, through the act of charity.

footnotes:
³² Salvation.
³³ Genesis 4:4.
³⁴ Zohar
³⁵ Numbers 6:25.
³⁶ Psalms 67:2.
³⁷ That is, “with our participation”; thus, through an act from ourselves. See Likkutei Torah


###### Tanya, Part IV; Iggeret HaKodesh 3:11
[Tanya, Part IV; Iggeret HaKodesh 3:11](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/3:11)

וְזֶה הוּא ״זוֹרֵעַ צְדָקוֹת מַצְמִיחַ יְשׁוּעוֹת״. וְכָכָה יָאֵר ה׳ פָּנָיו אֲלֵיהֶם, ״צִדְקָתָם עוֹמֶדֶת לָעַד״, וְקַרְנָם תָּרוּם בִּישׁוּעַת ״מַצְמִיחַ קֶרֶן יְשׁוּעָה״, ״צֶמַח צְדָקָה״ מֵהַ״כּוֹבַע יְשׁוּעָה״ הַנִּזְכָּר לְעֵיל, כְּנֶפֶשׁ תִּדְרְשֶׁנּוּ:

**Kehot Publication Society (English Translation):**
And this is the meaning of “He sows *tzedakot* (charities), causes *yeshu’ot* to sprout forth.”³⁸ So may the L–rd make His Face radiate toward them, “their *tzedakah* will endure forever”;³⁹ and may their glory be exalted by the *yeshu’ah* of “He who causes the power of *yeshu’ah* to flourish,”⁴⁰. the sprout of *tzedakah* from the “helmet of *yeshu’ah*”—mentioned above, as is the wish (of he) who seeks it.⁴¹

footnotes:
³⁸ Liturgy, Morning Prayers.
³⁹ Psalms 112:3.
⁴⁰ Liturgy, weekday Amidah
⁴¹ Par. Lamentations 3:25.