Know! as a result of conflict, namely dispute, upstanding people entertain the thoughts of the wicked—i.e., the heretical thoughts that affect them because of this. The rectification for this is to hand over the conflict to God, that God should fight the battle. Through this one nullifies the aforementioned thoughts of the wicked.
Know however, that as a result of their charity, their thoughts are able to prevail even if one hands over the conflict to God. For there are charities that the wicked give. As we find, even kings <of the nations> give charity and do kindness, as it is written (Proverbs 28:8), “[he] amasses it for the one who will benefit the poor,” as Rashi explains; see there.
2. Know, too, that a man of truth—this is someone who is as impeccable and meticulous in observing the commandments [in private], between himself and his Maker, as he is when observing the mitzvah in the presence of human beings; for this is the aspect of truth, in that everything is one for him, whether he does the mitzvah before God or he does it in the presence of human beings—this man of truth is able to draw all the charities to himself. This is because the aforementioned charity performed by [the wicked] remains far from them and is not with them. For it is charity’s nature to draw itself to truth, and since they are far from truth, the charity is far from them. Yet, this man of truth draws all the charities to himself, for charity is drawn only to the truth.
This is the aspect of “and charity will stay far away, for truth has stumbled in the street” (Isaiah 59:14). That is, the reason charity stays far away is because truth has stumbled in the street. Since there is no truth, charity is therefore far away from them, as explained above.
And this is as it is written (Deuteronomy 6:25), “It will be our charity when we safeguard and observe this entire mitzvah before God our Lord, as He has commanded us”—i.e., when we possess the aspect of truth. For safeguarding and observing all the commandments before God alone, in every detail, just as one does in the presence of human beings—this is the aspect of truth, as explained above.
This is: when we safeguard and observe this entire mitzvah before God our Lord, as He has commanded us…—Specifically “before God our Lord”—i.e., we are careful to observe all the commandments that are solely before God, between ourselves and our Maker, with all the details and particulars.
And this is: as He has commanded us—That is, with all the details, as God has commanded us—i.e., the aforementioned aspect of truth. That also when a person observes the mitzvah solely before God, he is meticulous about all the details, etc., as explained above.
And then: It will be our charity—Specifically “our”—i.e., we draw all the charities to ourselves, for it is charity’s nature to draw [itself] to truth, as explained above.
Thus it is that when the man of truth draws the charities to himself, [the wicked] then lack charity’s power and their thoughts are unable to prevail, as explained above.
3. That charity is drawn to truth has to do with charity being the aspect of truth, for truth is one. This is because one is only one—“Before one, what do you count?” (Sefer Yetzirah 1:7). And if there is a second, etc., there is no longer one.
Similarly, the truth is only one. For when we speak the truth about something, only one thing can be said—i.e., the truth as it is. But it is possible to speak many falsehoods about a thing, as explained elsewhere {above, Likutey Moharan I, 51. See what is explained there, that of a silver vessel only one true statement [about its substance] is possible— i.e., just that it is a silver vessel. However, if one wants to make a false statement, there are many things that can be said. It could be said that it is a gold vessel, or a copper one, or any other designation. The same applies to all the things in the world. One can speak the truth only by saying the one thing that is, whereas falsehood is manifold, as explained above. Thus it is that the truth is one. See there for additional remarkable points on the topic of truth being one.}
Hence, the Holy One, the Torah and Israel are entirely one. For God is truth, his Torah is truth, and Israel is truth. And since they are all truth, all are one. This is because in truth there are no changes, as it is written (Malachi 3:6), “For I, God, have not changed; and you, the house of Yaakov, have not ceased to be.” For God is truth; He is one, without change, Heaven forbid, as explained above. Change is applicable only to those that receive, the changes that take place being commensurate with the recipient. In God, however, there is no change, Heaven forbid.
This is the aspect of the sun. The sun is exclusively uniform energy, while change occurs in the recipients. For there are a number of changes that come about by means of the sun, for example: melting and hardening, cooling and heating, as well as the other processes, as explained elsewhere. This is due only to the recipients, as when the sun shines on wax and melts it. This is because wax is not really hard, and so the melting process occurs in it. The same is true of the other processes. The sun, however, is exclusively uniform energy.
And this is the aspect of charity, which is the aspect of sun, of truth, as explained above; the aspect of “But a charitable sun will shine upon you who fear My Name” (Malachi 3:20). This is what our Sages, of blessed memory, said: “K’room (That which is exalted) is degraded by the sons of man” (Psalms 12:9)—once a person is dependent upon others, his face changes to various colors (Berakhot 6b). This is because charity produces various changes, all of which are due only to the recipients. However charity, which is the aspect of truth/sun, is exclusively uniform energy, in which there is no change, as explained above.
The change occurs only in the recipients, whose faces change to various colors. There is one whose face changes due to pride, in that it is not fitting that he should be dependent upon others; and another due to humility, in that he is dependent upon others. And there is one whose face changes due to joy; he rejoices that they give him [the charity]. In this, too, there are differences, for there is one who rejoices greatly that they give it to him. Thus it is that the changes occur only in the recipients—each one’s face changing according to his aspect, as explained above. Charity, however, is exclusively uniform energy, for it is the aspect of truth/sun and therefore draws itself to truth, as explained above.
Thus, of Yaakov—who is the aspect of truth, as it is written (Micah 7:20), “Ascribe truth to Yaakov”—it is said (Genesis 32:31), “The sun shone for him”—i.e., the aforementioned “It will be our charity.” This is because the sun is the aspect of charity, as explained above: “But a benevolent sun will shine upon you who fear My Name.” That is, by means of the truth Yaakov was able to draw to himself all the charities, which are the aspect of sun, and cause them to shine on him. This is: “The sun shone for him”—specifically “for him,” the aspect of “It will be our charity,” as explained above.
4. In the Talmud [we find]: It once happened that there was such a dispute in the study hall that in their anger they tore a Torah scroll. [Rabbi Yosi ben Kisma] said: “It would surprise me if this house does not become a place of idolatry” (Yevamot 96b). We can conclude from this that dispute leads to idolatry and heresy. This is as it is written (Psalms 140:3), “They devised evil in their hearts; all the time stirring up wars”—due to wars, namely dispute, “They devised evil in their hearts.” This brings to evil thoughts, namely heresy, as explained above.
The rectification for this is to hand over the conflict to God, that God should fight the battle, as mentioned above. This is the aspect of silence—i.e., he has to keep his silence with them, but rather rely on God, that He will battle on our behalf. This is the aspect of “God will battle for you, but you must remain silent” (Exodus 14:14). And as a result of this silence, the thoughts ascend, for the evil thoughts of heresy are nullified, as explained above. This is the aspect of “Be silent! This is the way it has arisen in thought” (Menachot 29b)—by means of silence, the thoughts ascend, as explained above.
{“On my back chorshu chorshim (plowmen plowed), they lengthened maanitam (their furrow)” (Psalms 129:3) .} Yet, if [the wicked] also keep silent, they can, God forbid, undermine the rectification that is made through his silence. This is the aspect of “On my back ChoRShu ChoRShim”—this suggests silence, the aspect of “and you taChaRiShun (must remain silent).” In other words, their silence ascends on his back, as explained above. Thus, “they lengthened maANiTam”—this is the aspect of their TZeDaKah (charity), the aspect of “my TZiDKati (truthfulness) will ANTah (testify) for me” (Genesis 30:33). That is, by means of their charity they are able to strengthen themselves so that their silence overcomes our silence, God forbid, in the aspect of “On my back ChoRShu ChoRShim ….” As a result, the aforementioned solution—i.e., to hand over the conflict to God, which, as explained above, is the aspect of “God will battle for you, but you must remain silent”—does not help.
Nevertheless, the man of truth draws to himself all the charities, so that the power of their charity is nullified. Then, their evil thoughts are nullified of themselves, and all heresy is eliminated, as explained above.
דַּע, שֶׁעַל־יְדֵי מִלְחָמוֹת, הַיְנוּ מַחֲלֹקֶת, עַל־יְדֵי־זֶה נוֹפְלִים מַחֲשָׁבוֹת שֶׁל רְשָׁעִים עַל אֲנָשִׁים כְּשֵׁרִים, הַיְנוּ מַחֲשָׁבוֹת שֶׁל כְּפִירוּת, שֶׁנּוֹפְלִים עֲלֵיהֶם עַל־יְדֵי־זֶה. וְהַתִּקּוּן לָזֶה – לִמְסֹר הַמִּלְחָמָה עַל ה', שֶׁה' יִלָּחֵם הַמִּלְחָמָה, עַל־יְדֵי־זֶה מְבַטֵּל מַחְשְׁבוֹת רְשָׁעִים הַנַּ"ל.
Know! as a result of conflict, namely dispute, upstanding people entertain the thoughts of the wicked—i.e., the heretical thoughts that affect them because of this. The rectification for this is to hand over the conflict to God, that God should fight the battle. Through this one nullifies the aforementioned thoughts of the wicked.
אֲבָל דַּע, שֶׁעַל־יְדֵי צְדָקָה שֶׁלָּהֶם, יֵשׁ כֹּחַ בְּמַחֲשַׁבְתָּם לְהִתְקַיֵּם אֲפִלּוּ אִם יִמְסֹר הַמִּלְחָמָה לַה'. כִּי יֵשׁ צְדָקוֹת שֶׁרְשָׁעִים נוֹתְנִים, כִּי מָצִינוּ שֶׁאֲפִלּוּ מַלְכֵי עַכּוּ"ם נוֹתְנִים צְדָקָה וְעוֹשִׂים טוֹבוֹת, כְּמוֹ שֶׁכָּתוּב (משלי כ״ח:ח׳): לְחוֹנֵן דַּלִּים יְקַבְּצֶנּוּ, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ"י, עַיֵּן שָׁם:
Know however, that as a result of their charity, their thoughts are able to prevail even if one hands over the conflict to God. For there are charities that the wicked give. As we find, even kings <of the nations> give charity and do kindness, as it is written (Proverbs 28:8), “[he] amasses it for the one who will benefit the poor,” as Rashi explains; see there.
וְדַע, שֶׁאִישׁ אֱמֶת, דְּהַיְנוּ שֶׁעוֹשֶׂה מִצְווֹת בִּשְׁלֵמוּת וּבְכָל הַדִּקְדּוּקִים בֵּינוֹ לְבֵין קוֹנוֹ, כְּמוֹ שֶׁמְּדַקְדֵּק לַעֲשׂוֹת הַמִּצְוָה בִּפְנֵי בְּנֵי אָדָם, שֶׁזֶּה בְּחִינַת אֱמֶת, שֶׁהַכֹּל אֶחָד אֶצְלוֹ, בֵּין כְּשֶׁעוֹשֶׂה מִצְוָה לִפְנֵי ה' וּבֵין כְּשֶׁעוֹשֶׂה בִּפְנֵי בְּנֵי אָדָם – זֶה הָאִישׁ הָאֱמֶת, יֵשׁ לוֹ כֹּחַ לְהַמְשִׁיךְ לְעַצְמוֹ כָּל הַצְּדָקוֹת, כִּי אֵלּוּ הַצְּדָקוֹת הַנַּ"ל שֶׁהֵם עוֹשִׂין, הִיא עוֹמֶדֶת רְחוֹקָה מֵהֶם וְאֵינָהּ אֶצְלָם, כִּי דֶּרֶךְ הַצְּדָקָה לִמְשֹׁךְ עַצְמָהּ לָאֱמֶת, וּמֵחֲמַת שֶׁהֵם רְחוֹקִים מֵאֱמֶת, הַצְּדָקָה רְחוֹקָה מֵהֶם, וְזֶה הָאִישׁ אֱמֶת מוֹשֵׁךְ לְעַצְמוֹ כָּל הַצְּדָקוֹת, כִּי הַצְּדָקָה נִמְשֶׁכֶת רַק אַחַר הָאֱמֶת.
2. Know, too, that a man of truth—this is someone who is as impeccable and meticulous in observing the commandments [in private], between himself and his Maker, as he is when observing the mitzvah in the presence of human beings; for this is the aspect of truth, in that everything is one for him, whether he does the mitzvah before God or he does it in the presence of human beings—this man of truth is able to draw all the charities to himself. This is because the aforementioned charity performed by [the wicked] remains far from them and is not with them. For it is charity’s nature to draw itself to truth, and since they are far from truth, the charity is far from them. Yet, this man of truth draws all the charities to himself, for charity is drawn only to the truth.
וְזֶה בְּחִינַת (ישעיה נט): וּצְדָקָה מֵרָחוֹק תַּעֲמֹד, כִּי כָשְׁלָה בָרְחוֹב אֱמֶת; הַיְנוּ שֶׁהַצְּדָקָה עוֹמֶדֶת מֵרָחוֹק, זֶה מֵחֲמַת שֶׁנִּכְשַׁל בָּרְחוֹב אֱמֶת, כִּי מֵחֲמַת שֶׁאֵין אֱמֶת, עַל־כֵּן הַצְּדָקָה רְחוֹקָה מֵהֶם כַּנַּ"ל:
This is the aspect of “and charity will stay far away, for truth has stumbled in the street” (Isaiah 59:14). That is, the reason charity stays far away is because truth has stumbled in the street. Since there is no truth, charity is therefore far away from them, as explained above.
וְזֶה שֶׁכָּתוּב: וּצְדָקָה תִּהְיֶה לָנוּ כִּי נִשְׁמֹר לַעֲשׂוֹת אֶת כָּל הַמִּצְוָה הַזֹּאת לִפְנֵי ה' אֱלֹקֵינוּ כַּאֲשֶׁר צִוָּנוּ (דברים ו). הַיְנוּ כְּשֶׁיִּהְיֶה לָנוּ בְּחִינוֹת אֱמֶת, דְּהַיְנוּ לִשְׁמֹר לַעֲשׂוֹת כָּל הַמִּצְווֹת לִפְנֵי ה' לְבַדּוֹ, בְּכָל הַדִּקְדּוּקִים, כְּמוֹ שֶׁעוֹשֶׂה בִּפְנֵי בְּנֵי אָדָם, שֶׁזֶּה בְּחִינַת אֱמֶת כַּנַּ"ל,
And this is as it is written (Deuteronomy 6:25), “It will be our charity when we safeguard and observe this entire mitzvah before God our Lord, as He has commanded us”—i.e., when we possess the aspect of truth. For safeguarding and observing all the commandments before God alone, in every detail, just as one does in the presence of human beings—this is the aspect of truth, as explained above.
וְזֶה: כִּי נִשְׁמֹר לַעֲשׂוֹת אֶת כָּל הַמִּצְוָה הַזֹּאת לִפְנֵי ה' אֱלֹקֵינוּ כַּאֲשֶׁר צִוָּנוּ וְכוּ' – לִפְנֵי ה אֱלֹקֵינוּ דַּיְקָא, הַיְנוּ שֶׁנִּשְׁמֹר לַעֲשׂוֹת כָּל הַמִּצְווֹת לִפְנֵי ה' לְבַד, בֵּינֵינוּ לְבֵין קוֹנֵנוּ, בְּכָל הַדִּקְדּוּקִים וְהַפְּרָטִים.
This is: when we safeguard and observe this entire mitzvah before God our Lord, as He has commanded us…—Specifically “before God our Lord”—i.e., we are careful to observe all the commandments that are solely before God, between ourselves and our Maker, with all the details and particulars.
וְזֶהוּ: כַּאֲשֶׁר צִוָּנוּ – הַיְנוּ בְּכָל הַדִּקְדּוּקִים כַּאֲשֶׁר צִוָּנוּ הַשֵּׁם יִתְבָּרַךְ, הַיְנוּ בְּחִינַת אֱמֶת הַנַּ"ל, שֶׁגַּם כְּשֶׁעוֹשֶׂה הַמִּצְוָה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ לְבַד, הוּא מְדַקְדֵּק בְּכָל הַדִּקְדּוּקִים וְכוּ' כַּנַּ"ל,
And this is: as He has commanded us—That is, with all the details, as God has commanded us—i.e., the aforementioned aspect of truth. That also when a person observes the mitzvah solely before God, he is meticulous about all the details, etc., as explained above.
וְאָז: וּצְדָקָה תִּהְיֶה לָנוּ. לָנוּ דַּיְקָא, הַיְנוּ שֶׁנַּמְשִׁיךְ לְעַצְמֵנוּ כָּל הַצְּדָקוֹת, כִּי דֶּרֶךְ הַצְּדָקָה לִמְשֹׁךְ לָאֱמֶת כַּנַּ"ל.
And then: It will be our charity—Specifically “our”—i.e., we draw all the charities to ourselves, for it is charity’s nature to draw [itself] to truth, as explained above.
נִמְצָא כְּשֶׁזֶּה הָאִישׁ אֱמֶת מוֹשֵׁךְ לְעַצְמוֹ הַצְּדָקוֹת, אֲזַי אֵין לָהֶם כֹּחַ הַצְּדָקָה וְאֵין כֹּחַ בְּמַחֲשַׁבְתָּם לְהִתְקַיֵּם כַּנַּ"ל:
Thus it is that when the man of truth draws the charities to himself, [the wicked] then lack charity’s power and their thoughts are unable to prevail, as explained above.
וּמַה שֶּׁצְּדָקָה נִמְשֶׁכֶת לָאֱמֶת, כִּי צְדָקָה הוּא בְּחִינַת אֱמֶת, כִּי אֱמֶת הוּא אֶחָד, כִּי אֶחָד הוּא רַק אֶחָד, כִּי לִפְנֵי אֶחָד מָה אַתָּה סוֹפֵר (ספר יצירה), וְאִם יֵשׁ שֵׁנִי וְכוּ' אֵינוֹ אֶחָד,
3. That charity is drawn to truth has to do with charity being the aspect of truth, for truth is one. This is because one is only one—“Before one, what do you count?” (Sefer Yetzirah 1:7). And if there is a second, etc., there is no longer one.
וְכֵן הָאֱמֶת הוּא רַק אֶחָד, כִּי כְּשֶׁאוֹמְרִים עַל אֵיזֶה דָּבָר הָאֱמֶת, אִי אֶפְשָׁר לוֹמַר כִּי אִם אֶחָד, דְּהַיְנוּ הָאֱמֶת כְּמוֹ שֶׁהוּא, אֲבָל שֶׁקֶר אֶפְשָׁר לוֹמַר עַל דָּבָר אֶחָד דְּבָרִים רַבִּים, כַּמְבֹאָר בְּמָקוֹם אַחֵר (לְעֵיל בְּסִימָן נא, עַיֵּן שָׁם מַה שֶּׁמְּבֹאָר שָׁם, כִּי עַל כְּלִי כֶּסֶף אִי אֶפְשָׁר לוֹמַר הָאֱמֶת כִּי־אִם אֶחָד, דְּהַיְנוּ שֶׁהוּא כְּלִי כֶּסֶף לְבַד, אֲבָל אִם יִרְצֶה לוֹמַר שֶׁקֶר, יָכוֹל לוֹמַר הַרְבֵּה, כִּי יוּכַל לוֹמַר שֶׁהוּא כְּלִי זָהָב אוֹ נְחֹשֶׁת אוֹ שְׁאָר שֵׁמוֹת, וְכֵן בְּכָל הַדְּבָרִים שֶׁבָּעוֹלָם, אִי אֶפְשָׁר לוֹמַר הָאֱמֶת כִּי אִם דָּבָר אֶחָד כְּמוֹ שֶׁהוּא, אֲבָל הַשֶּׁקֶר הוּא הַרְבֵּה כַּנַּ"ל, נִמְצָא שֶׁאֱמֶת הוּא אֶחָד, וְעַיֵּן שָׁם עוֹד דְּבָרִים נִפְלָאִים מֵעִנְיַן הָאֱמֶת שֶׁהוּא אֶחָד, עַיֵּן שָׁם).
Similarly, the truth is only one. For when we speak the truth about something, only one thing can be said—i.e., the truth as it is. But it is possible to speak many falsehoods about a thing, as explained elsewhere {above, Likutey Moharan I, 51. See what is explained there, that of a silver vessel only one true statement [about its substance] is possible— i.e., just that it is a silver vessel. However, if one wants to make a false statement, there are many things that can be said. It could be said that it is a gold vessel, or a copper one, or any other designation. The same applies to all the things in the world. One can speak the truth only by saying the one thing that is, whereas falsehood is manifold, as explained above. Thus it is that the truth is one. See there for additional remarkable points on the topic of truth being one.}
וְעַל כֵּן קֻדְשָׁא בְּרִיךְ הוּא וְאוֹרַיְתָא וְיִשְׂרָאֵל כֹּלָּא חָד, כִּי הַשֵּׁם יִתְבָּרַךְ אֱמֶת, וְתוֹרָתוֹ אֱמֶת, וְיִשְׂרָאֵל אֱמֶת, וְכֵיוָן שֶׁכֻּלָּם אֱמֶת – הַכֹּל אֶחָד, כִּי בֶּאֱמֶת אֵין בּוֹ שׁוּם שִׁנּוּי, כְּמוֹ שֶׁכָּתוּב (מלאכי ג׳:ו׳): אֲנִי ה' לֹא שָׁנִיתִי, וְאַתֶּם בֵּית יַעֲקֹב לֹא כְלִיתֶם; כִּי הַשֵּׁם יִתְבָּרַךְ אֱמֶת, וְהוּא אֶחָד בְּלִי שִׁנּוּי, חַס וְשָׁלוֹם, כַּנַּ"ל, וְהַשִּׁנּוּי הוּא רַק אֵצֶל הַמְקַבְּלִים, כִּי כְּפִי הַמְקַבֵּל כֵּן נִתְהַוֶּה אֶצְלוֹ הַשִּׁנּוּי, אֲבָל הַשֵּׁם יִתְבָּרַךְ אֵין בּוֹ שׁוּם שִׁנּוּי, חַס וְשָׁלוֹם.
Hence, the Holy One, the Torah and Israel are entirely one. For God is truth, his Torah is truth, and Israel is truth. And since they are all truth, all are one. This is because in truth there are no changes, as it is written (Malachi 3:6), “For I, God, have not changed; and you, the house of Yaakov, have not ceased to be.” For God is truth; He is one, without change, Heaven forbid, as explained above. Change is applicable only to those that receive, the changes that take place being commensurate with the recipient. In God, however, there is no change, Heaven forbid.
וְזֶה בְּחִינַת שֶׁמֶשׁ, כִּי הַשֶּׁמֶשׁ הוּא רַק כֹּחַ אֶחָד לְבַד, וְהַשִּׁנּוּי הוּא אֵצֶל הַמְקַבְּלִים, כִּי כַּמָּה שִׁנּוּיִים נִתְהַוִּים עַל־יְדֵי הַשֶּׁמֶשׁ, כְּגוֹן לְהַתִּיךְ וּלְהַקְפּוֹת, לְקָרֵר וּלְחַמֵּם, וּשְׁאָר הַכֹּחוֹת, כַּמְבֹאָר בְּמָקוֹם אַחֵר. וְזֶה רַק מֵחֲמַת הַמְקַבְּלִים, כְּגוֹן כְּשֶׁהַשֶּׁמֶשׁ בָּאָה עַל שַׁעֲוָה – מַתֶּכֶת אוֹתוֹ, זֶה מֵחֲמַת שֶׁהַשַּׁעֲוָה אֵינוֹ קָשֶׁה בֶּאֱמֶת, וְעַל כֵּן נִתְהַוֶּה אֶצְלָהּ הַכֹּחַ לְהַתִּיךְ, וְכֵן בִּשְׁאָר הַכֹּחוֹת, אֲבָל הַשֶּׁמֶשׁ הוּא רַק כֹּחַ אֶחָד לְבַד.
This is the aspect of the sun. The sun is exclusively uniform energy, while change occurs in the recipients. For there are a number of changes that come about by means of the sun, for example: melting and hardening, cooling and heating, as well as the other processes, as explained elsewhere. This is due only to the recipients, as when the sun shines on wax and melts it. This is because wax is not really hard, and so the melting process occurs in it. The same is true of the other processes. The sun, however, is exclusively uniform energy.
וְזֶה בְּחִינַת צְדָקָה, שֶׁהִיא בְּחִינַת שֶׁמֶשׁ, בְּחִינַת אֱמֶת כַּנַּ"ל, בְּחִינַת (מלאכי ג׳:כ׳): וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה. וְזֶה שֶׁאָמְרוּ חַכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות ו:): כְּרוּם זֻלֻּת לִבְנֵי אָדָם – כֵּיוָן שֶׁנִּצְרָךְ אָדָם לַבְּרִיּוֹת, פָּנָיו מִשְׁתַּנִּין לְכַמָּה גְּוָנִין, כִּי עַל־יְדֵי הַצְּדָקָה בָּאִים כַּמָּה שִׁנּוּיִים, וְהַכֹּל הוּא רַק מֵחֲמַת הַמְקַבְּלִים, אֲבָל הַצְּדָקָה שֶׁהוּא בְּחִינַת אֱמֶת, בְּחִינַת שֶׁמֶשׁ כַּנַּ"ל, הוּא רַק כֹּחַ אֶחָד לְבַד, וְאֵין בָּהּ שִׁנּוּי כַּנַּ"ל,
And this is the aspect of charity, which is the aspect of sun, of truth, as explained above; the aspect of “But a charitable sun will shine upon you who fear My Name” (Malachi 3:20). This is what our Sages, of blessed memory, said: “K’room (That which is exalted) is degraded by the sons of man” (Psalms 12:9)—once a person is dependent upon others, his face changes to various colors (Berakhot 6b). This is because charity produces various changes, all of which are due only to the recipients. However charity, which is the aspect of truth/sun, is exclusively uniform energy, in which there is no change, as explained above.
וְהַשִּׁנּוּי הוּא רַק אֵצֶל הַמְקַבְּלִים שֶׁנִּשְׁתַּנִּין פְּנֵיהֶם לְכַמָּה גְּוָנִין, וְיֵשׁ שֶׁנִּשְׁתַּנֶּה פָּנָיו מֵחֲמַת גַּדְלוּת שֶׁיֵּשׁ לוֹ, בַּאֲשֶׁר שֶׁאֵינוֹ רָאוּי לוֹ שֶׁיִּצְטָרֵךְ לַבְּרִיּוֹת, וְיֵשׁ מֵחֲמַת קַטְנוּת – עַל שֶׁהוּא נִצְטָרֵךְ לַבְּרִיּוֹת, וְיֵשׁ שֶׁנִּשְׁתַּנֶּה פָּנָיו מֵחֲמַת שִׂמְחָה, שֶׁשָּׂמֵחַ עַל שֶׁנּוֹתְנִים לוֹ, וְגַם בָּזֶה יֵשׁ שִׁנּוּיִים, כִּי יֵשׁ מִי שֶׁשָּׂמֵחַ מְאֹד עַל שֶׁנּוֹתְנִין לוֹ, נִמְצָא שֶׁהַשִּׁנּוּיִים הוּא רַק אֵצֶל הַמְקַבְּלִים, כָּל אֶחָד לְפִי בְּחִינָתוֹ כֵּן נִשְׁתַּנִּין פְּנֵיהֶם כַּנַּ"ל. אֲבָל הַצְּדָקָה הִיא רַק כֹּחַ אֶחָד לְבַד, כִּי הִיא בְּחִינַת אֱמֶת, בְּחִינַת שֶׁמֶשׁ, וְעַל כֵּן מוֹשֶׁכֶת עַצְמָהּ לָאֱמֶת כַּנַּ"ל.
The change occurs only in the recipients, whose faces change to various colors. There is one whose face changes due to pride, in that it is not fitting that he should be dependent upon others; and another due to humility, in that he is dependent upon others. And there is one whose face changes due to joy; he rejoices that they give him [the charity]. In this, too, there are differences, for there is one who rejoices greatly that they give it to him. Thus it is that the changes occur only in the recipients—each one’s face changing according to his aspect, as explained above. Charity, however, is exclusively uniform energy, for it is the aspect of truth/sun and therefore draws itself to truth, as explained above.
וְיַעֲקֹב שֶׁהוּא בְּחִינַת אֱמֶת, כְּמוֹ שֶׁכָּתוּב (מיכה ז׳:כ׳): תִּתֵּן אֱמֶת לְיַעֲקֹב, נֶאֱמַר בּוֹ (בראשית ל״ב:ל״ב): וַיִּזְרַח לוֹ הַשֶּׁמֶשׁ, הַיְנוּ בְּחִינַת וְלָנוּ תִּהְיֶה צְדָקָה הַנַּ"ל, כִּי שֶׁמֶשׁ הִיא בְּחִינַת צְדָקָה כַּנַּ"ל: וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה; הַיְנוּ שֶׁיַּעֲקֹב עַל־יְדֵי הָאֱמֶת הָיָה לוֹ כֹּחַ לְהַמְשִׁיךְ וּלְהַזְרִיחַ לְעַצְמוֹ כָּל הַצְּדָקוֹת, שֶׁהֵם בְּחִינַת שֶׁמֶשׁ, וְזֶה: וַיִּזְרַח לוֹ הַשֶּׁמֶשׁ – לוֹ דַּיְקָא, בְּחִינַת וְלָנוּ תִּהְיֶה צְדָקָה כַּנַּ"ל:
Thus, of Yaakov—who is the aspect of truth, as it is written (Micah 7:20), “Ascribe truth to Yaakov”—it is said (Genesis 32:31), “The sun shone for him”—i.e., the aforementioned “It will be our charity.” This is because the sun is the aspect of charity, as explained above: “But a benevolent sun will shine upon you who fear My Name.” That is, by means of the truth Yaakov was able to draw to himself all the charities, which are the aspect of sun, and cause them to shine on him. This is: “The sun shone for him”—specifically “for him,” the aspect of “It will be our charity,” as explained above.
בַּגְּמָרָא (יבמות צו:): מַעֲשֶׂה שֶׁנֶּחְלְקוּ בְּבֵית־הַמִּדְרָשׁ, עַד שֶׁנִּקְרַע סֵפֶר־תּוֹרָה מֵחֲמָתָן. וְאָמַר: תָּמֵהַּ אֲנִי אִם לֹא יִהְיֶה בַּיִת זֶה עֲבוֹדַת אֱלִילִים. נִמְצָא, שֶׁעַל־יְדֵי מַחֲלֹקֶת נַעֲשֶׂה עֲבוֹדַת אֱלִילִים וּכְפִירוּת. וְזֶה שֶׁכָּתוּב (תהילים ק״מ:ג׳): אֲשֶׁר חָשְׁבוּ רָעוֹת בְּלֵב כָּל יוֹם יָגוּרוּ מִלְחָמוֹת – שֶׁעַל יְדֵי הַמִּלְחָמוֹת, הַיְנוּ מַחֲלֹקֶת, עַל יָדוֹ חָשְׁבוּ רָעוֹת בְּלֵב, עַל־יְדֵי־זֶה בָּאִים מַחֲשָׁבוֹת רָעוֹת, הַיְנוּ כְּפִירוּת כַּנַּ"ל:
4. In the Talmud [we find]: It once happened that there was such a dispute in the study hall that in their anger they tore a Torah scroll. [Rabbi Yosi ben Kisma] said: “It would surprise me if this house does not become a place of idolatry” (Yevamot 96b). We can conclude from this that dispute leads to idolatry and heresy. This is as it is written (Psalms 140:3), “They devised evil in their hearts; all the time stirring up wars”—due to wars, namely dispute, “They devised evil in their hearts.” This brings to evil thoughts, namely heresy, as explained above.
וְהַתִּקּוּן לָזֶה – לִמְסֹר הַמִּלְחָמָה לַה', שֶׁה' יִלָּחֵם הַמִּלְחָמָה כַּנַּ"ל. וְזֶה בְּחִינַת שְׁתִיקָה, הַיְנוּ שֶׁצָּרִיךְ לִשְׁתֹּק לָהֶם, רַק לִסְמֹךְ עַל ה' שֶׁהוּא יִלָּחֵם בִּשְׁבִילֵנוּ, וְזֶה בְּחִינַת (שמות י״ד:י״ד): ה' יִלָּחֵם לָכֶם וְאַתֶּם תַּחֲרִישׁוּן. וְעַל יְדֵי הַשְּׁתִיקָה זוֹ נִתְעַלֶּה הַמַּחֲשָׁבָה, כִּי נִתְבַּטְּלִין מַחֲשָׁבוֹת רָעוֹת שֶׁל כְּפִירוּת כַּנַּ"ל, וְזֶה בְּחִינַת: שְׁתֹק, כָּךְ עָלָה בְּמַחֲשָׁבָה (מנחות כט), שֶׁעַל־יְדֵי הַשְּׁתִיקָה נִתְעַלֶּה הַמַּחֲשָׁבָה כַּנַּ"ל.
The rectification for this is to hand over the conflict to God, that God should fight the battle, as mentioned above. This is the aspect of silence—i.e., he has to keep his silence with them, but rather rely on God, that He will battle on our behalf. This is the aspect of “God will battle for you, but you must remain silent” (Exodus 14:14). And as a result of this silence, the thoughts ascend, for the evil thoughts of heresy are nullified, as explained above. This is the aspect of “Be silent! This is the way it has arisen in thought” (Menachot 29b)—by means of silence, the thoughts ascend, as explained above.
אַךְ כְּשֶׁגַּם הֵם שׁוֹתְקִים, אֲזַי יְכוֹלִים, חַס וְשָׁלוֹם, לְקַלְקֵל הַתִּקּוּן שֶׁנַּעֲשָׂה עַל יְדֵי שְׁתִיקָתוֹ, וְזֶה בְּחִינַת (תהילים קכ״ט:ג׳): עַל גַּבִּי חָרְשׁוּ חוֹרְשִׁים – לְשׁוֹן שְׁתִיקָה, בְּחִינַת: וְאַתֶּם תַּחֲרִישׁוּן; הַיְנוּ שֶׁשְּׁתִיקָתָם עוֹלָה עַל גַּבּוֹ כַּנַּ"ל. וְזֶהוּ: הֶאֱרִיכוּ לְמַעֲנִיתָם – זֶה בְּחִינַת הַצְּדָקָה שֶׁלָּהֶם, בְּחִינַת (בראשית ל׳:ל״ג): וְעָנְתָה בִּי צִדְקָתִי; הַיְנוּ שֶׁעַל יְדֵי הַצְּדָקָה שֶׁלָּהֶם, הֵם יְכוֹלִין, חַס וְשָׁלוֹם, לְהִתְגַּבֵּר, שֶׁשְּׁתִיקָתָם יַעֲלֶה, חַס וְשָׁלוֹם, עַל שְׁתִיקָתֵנוּ, בִּבְחִינַת: עַל גַּבִּי חָרְשׁוּ חוֹרְשִׁים וְכוּ'. וּמֵחֲמַת זֶה אֵין מוֹעִיל הָעֵצָה הַנַּ"ל, דְּהַיְנוּ לִמְסֹר הַמִּלְחָמָה לַה', שֶׁהוּא בְּחִינַת: ה' יִלָּחֵם לָכֶם וְאַתֶּם תַּחֲרִישׁוּן כַּנַּ"ל,
{“On my back chorshu chorshim (plowmen plowed), they lengthened maanitam (their furrow)” (Psalms 129:3) .} Yet, if [the wicked] also keep silent, they can, God forbid, undermine the rectification that is made through his silence. This is the aspect of “On my back ChoRShu ChoRShim”—this suggests silence, the aspect of “and you taChaRiShun (must remain silent).” In other words, their silence ascends on his back, as explained above. Thus, “they lengthened maANiTam”—this is the aspect of their TZeDaKah (charity), the aspect of “my TZiDKati (truthfulness) will ANTah (testify) for me” (Genesis 30:33). That is, by means of their charity they are able to strengthen themselves so that their silence overcomes our silence, God forbid, in the aspect of “On my back ChoRShu ChoRShim ….” As a result, the aforementioned solution—i.e., to hand over the conflict to God, which, as explained above, is the aspect of “God will battle for you, but you must remain silent”—does not help.
אַךְ הָאִישׁ הָאֱמֶת מוֹשֵׁךְ לְעַצְמוֹ כָּל הַצְּדָקוֹת, וְנִתְבַּטֵּל כֹּחַ הַצְּדָקָה שֶׁלָּהֶם, וַאֲזַי מִמֵּילָא נִתְבַּטֵּל מַחֲשַׁבְתָּם הָרָעָה, וְנִתְבַּטְּלִין כָּל הַכְּפִירוֹת כַּנַּ"ל:
Nevertheless, the man of truth draws to himself all the charities, so that the power of their charity is nullified. Then, their evil thoughts are nullified of themselves, and all heresy is eliminated, as explained above.