Now, because the commandments were given to us by being vested in the attribute of Gevurah and by the contraction of the [Divine] radiation..., most commandments have a delimited measure. [17] For instance, the length of the tzitzit must be twelve times the width of the thumb; [18] the tefillin - two fingerbreadths by two fingerbreadths, [according to the opinion of the Geonim quoted in the Alter Rebbe' Shulchan Aruch, [19]] and necessarily square; [20] the lulav - four handbreadths; [21] the sukkah - seven handbreadths; [22] the shofar - one handbreadth; [23] and the mikveh - forty se'ahs. [24]

The sacrifices, too, have a delimited measure as regards age, as, for instance, "sheep of one year old," [25] and "rams of two years old, [26] and oxen.... [27]

The same applies to the act of charity and to the practice of kindness with one's money; even though that is one of the pillars upon which the world stands, [28] as it is written: [29] "The world is built by Chesed," nevertheless, it has a set measure of preferably one fifth [of one's income], [30] [if one desires to perform the commandment in the best possible manner,] and of one tenth for an average measure [31] ....

This is what is called "the Chesed of the world." [I.e., the Supernal degree of Chesed that is drawn down through this manner of measured charity is termed Chesed olam, "the Chesed of the world."

This means [31] "the Chesed of G-d that endures throughout the day," which is vested in the higher and lower worlds through the arousal from below [that is generated by man's service,] i.e., by the precepts of charity and kindness that people practice for each other. [Kindness between man and his fellow draws down Divine kindness into the higher and lower worlds.]

But because the world is finite and measured - "From the earth to the heavens there is a distance of 500 years and likewise from one heaven to another [there is a distance of 500 years], [32] and "Six thousand years shall the world exist..." [33] the Torah's commandment of charity and kindness is also given a limit and measure, as are the other commandments of the Torah.

However, this [limitation on charity] applies only to one who observes the Torah and does not depart from it to the right or left, even as much as a hair's-breadth. But as to him who has strayed from the path, Heaven forfend, inasmuch as he has distorted his course, thus diminishing the Supreme Holiness, [A Jew draws down sanctity from the Supreme Holiness through his performance of the commandments; as we say in the blessings recited before their performance, "...Who has sanctified us with His commandments." I.e., performing mitzvot elicits a downflow of Supreme Holiness, whereas non-performance depletes it.] that is, he has diminished its value as regards the efflux he could have elicited from G-dŐs Divinity and the radiation [he could have elicited] from the [infinite] Ein Sof- light, had he observed the Torah and fulfilled it as required, - such distortion cannot be rectified except by an efflux of the Supreme light that transcends the worlds, without being vested in them.

This is what is called Chesed ilaah [superior kindness] and rav Chesed [abundant kindness], because it radiates and diffuses infinitely, without limit and measure, since it is not contracted within the worlds but encom- passes them from above [in equal measure], from the peak of all rungs to the end [of all rungs].

Now, when man draws it downward by means of his deeds and by an arousal from below, this Supreme light then radiates and extends within the worlds, rectifying all distortions and deficiencies caused in the Kodesh HaElyon, and renewing their light and goodness with an intense elevation, on the level of a truly new light.

[An act of penitence does not merely uncover a pre-existing light, but calls forth a new and infinite light which is loftier than all the worlds.]

This is why the Sages taught that [34] "In the place (i.e., at the level) where penitents stand, [even the perfectly righteous do not stand]."

[The Rebbe Shlita notes that in various sources [35] this is paraphrased as follows: "In the place where penitents stand even the truly righteous cannot stand." I.e., the level at which penitents stand steadfastly cannot even be attained by the truly righteous, for the Divine radiance drawn down through repentance is of an utterly superior quality.]

   

Notes:

17. (Back to text) Note of the Rebbe Shlita: It would appear that this phrase (`most commandments have a delimited measure') seeks to highlight their maximal limits, especially since the Alter Rebbe qualifies the noun 'measure' (shiur) with the adjective 'delimited' (metzumtzam). (The commandments that follow would then be instances of Chesed olam, being no higher than the finitude of a worldlike Chesed). Paradoxically, how-ever, the examples that the Alter Rebbe then gives all indicate the minimal limits of each mitzvah! [...] Indeed, even when the mitzvah of tzedakah is carried out at the [boundless] level of Chasdei Havayah it has a minimal limit - i.e., [the obligation obtains only when the donor owns at least] a perutah (whereas from the finite per spective of Chesed olam he would be exempt from it, as is discussed at the very end of the present Epistle).

    By way of resolving this anomaly, it could be suggested that the Alter Rebbe seeks to point out [...] that tzitzit which are thirteen thumb-breadths long are in no way superior to tzitzit of twelve; hence the measure of the mitzvah of tzitzit has a maximal delimitation. The same may be said of the other examples, such as the dimensions of tefillin, and so on.

18. (Back to text) Shulchan Aruch, Orach Chayim 11:4.

19. (Back to text) Ibid. 32:33.

20. (Back to text) Shulchan Aruch, Orach Chayim 32:39. Note of the Rebbe Shlita: At first glance, this requirement would appear to be out of place in a list of dimensions; rather, it would appear to be merely a restriction (disqualifying round ones, for example), though no mention is made of the many comparable restrictions that pertain to tzitzit or to tefillin.

    It may be suggested by way of explanation that this phrase [does indeed relate to a dimension, inasmuch as it] seeks to exclude a shape of five (or six or more) sides that encompasses (and is greater than) a square. This exclusion does not apply to tzitzit (cf. the Alter Rebbe's Shulchan Aruch, Orach Chayim 10:1). This gives significance to the word `necessarily', which might otherwise appear superfluous.

21. (Back to text) Ibid., beginning of sec. 650.

22. (Back to text) Ibid., beginning of sec. 634.

23. (Back to text) Ibid., 586:9.

24. (Back to text) Shulchan Aruch, Yoreh Deah 201.

25. (Back to text) Rambam, Mishneh Torah, Maaseh HaKorbanot 1:14.

26. (Back to text) Ibid.

27. (Back to text) Ibid.; Tractate Parah 1:2.

28. (Back to text) Avot 1:2.

29. (Back to text) Tehillim 89:3.

30. (Back to text) Shulchan Aruch, Yoreh Deah 249:1.

31. (Back to text) Tehillim 52:3.

32. (Back to text) Chagigah 13a.

33. (Back to text) Rosh HaShanah 31a.

34. (Back to text) Berachot 34b.

35. (Back to text) Rambam, Hilchot Teshuvah 7:4, as distinct from the wording cited in Berachot, loc. cit.: "...do not stand."