Torah 37:4 ל״ז:ד׳
1 א

ד אֲבָל יֵשׁ שְׁנֵי בְּחִינוֹת צְדָקָה, כִּי יֵשׁ צְדָקָה בְּחוּץ לָאָרֶץ, וְיֵשׁ צְדָקָה בְּאֶרֶץ יִשְׂרָאֵל. וְצִדְקַת אֶרֶץ־יִשְׂרָאֵל, הִיא גְּדוֹלָה וּלְמַעְלָה מִצִּדְקַת חוּץ לָאָרֶץ.

4. However, there are two types of charity. For there is charity in the Diaspora, and charity in the Land of Israel. And the charity of the Land of Israel is greater and more exalted than the charity of the Diaspora.

2 ב

וְכֵן יֵשׁ שְׁנֵי בְּחִינוֹת תּוֹרָה, כִּי אֵין דּוֹמָה הַתּוֹרָה הַיּוֹצֵאת מֵהֶבֶל שֶׁיֵּשׁ בּוֹ חֵטְא, לְהַתּוֹרָה הַיּוֹצֵאת מֵהֶבֶל שֵׁאֵין בּוֹ חֵטְא (שבת קיט:), כִּי אֵין הַדִּין נִמְתָּק, וְאֵין הָעוֹלָם מִתְקַיֵּם, אֶלָּא עַל הֶבֶל פֶּה שֶׁל תִּינוֹקוֹת (שם).

There are also two types of Torah. For the Torah that comes from breath in which there is sin cannot compare to the Torah that comes from breath in which there is no sin (Shabbat 119b). For judgment is mitigated and the world only exists because of the breath of schoolchildren. {“The first blossoms have appeared in the land, the time of zamir (singing) has come and the song of the tor (turtledove) is heard in our land” (Song of Song 2:12) . }

3 ג

כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר (בהקדמה דף א:): הַנִּצָּנִים נִרְאוּ בָאָרֶץ – אִלֵּין אֲבוֹת הָעוֹלָם. עֵת הַזָּמִיר הִגִּיעַ – כַּד אָתָא עִדַּן לְקַצָּצָא חַיָּבַיָּא מִן עָלְמָא. וְקוֹל הַתּוֹר נִשְׁמַע – דָּא קָלָא דְּיַנּוּקָא דְּרַבְיָא דְּלָעֵי בְּאוֹרַיְתָא. כְּמוֹ שֶׁכָּתוּב (שיר השירים א׳:י״א): תּוֹרֵי זָהָב; וּכְתִיב (שמות כ״ה:י״ח): וְעָשִׂיתָ שְׁנַיִם כְּרֻבִים זָהָב. עַל־יְדֵי קָלָא דְּיַנּוּקָא דְּרַבְיָא, נִתְגַּלּוּ הָאָבוֹת בָּעוֹלָם לְהָגֵן.

As is written in the Zohar: “The first blossoms have appeared in the land”—these are the Patriarchs of the world. “The time of zamir has come”—when the time comes for cutting off the guilty from the world. “The song of the TOR is heard”—this is the sound of a child studying TORah, as is written, “TORei (wreaths) of gold”; and as is written (Exodus 25:18), “Make two cherubs of gold.” By means of the schoolchild’s voice the Patriarchs are revealed in the world to protect [it].

4 ד

נִמְצָא כְּשֶׁאַתָּה רוֹצֶה שֶׁיִּתְגַּלּוּ עַל יָדְךָ הָאָבוֹת בָּעוֹלָם, כְּדֵי לִדְחוֹת הַדִּין, וְהַחֹשֶׁךְ, שִׁכְחָה, וְסִכְלוּת, מִן הָעוֹלָם. צָרִיךְ שֶׁיִּהְיֶה לְךָ הֶבֶל שֶׁאֵין בּוֹ חֵטְא, וְעַל־יְדֵי צְדָקָה דְּאֶרֶץ־יִשְׂרָאֵל תִּכְלֹל עַצְמְךָ בַּאֲוִירָא דְּאֶרֶץ־יִשְׂרָאֵל, שֶׁהוּא בְּחִינוֹת הֶבֶל הַקָּדוֹשׁ שֶׁאֵין בּוֹ חֵטְא.

Consequently, when you want to have the Patriarchs revealed in the world—in order to dispel the judgment, darkness, forgetfulness and foolishness from the world—you have to have breath that is free of sin. And through the charity of the Land of Israel you include yourself in the air of the Land of Israel, which is an aspect of holy breath in which there is no sin.

5 ה

וְזֶה פֵּרוּשׁ (ויקרא כ״ו:מ״ב): וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקֹב וְכוּ', פֵּרוּשׁ, אֵימָתַי יִתְגַּלּוּן הָאָבוֹת בָּעוֹלָם, כַּד הָאָרֶץ אֶזְכֹּר; עַל־יְדֵי אֲוִירָא דְּאֶרֶץ־יִשְׂרָאֵל, וְעַל־יְדֵי הֶבֶל שֶׁאֵין בּוֹ חֵטְא, שֶׁהִיא בְּחִינַת הֶבֶל פִּיהֶם שֶׁל תִּינוֹקוֹת, כִּי כֵן נִתְבָּרְכוּ תִּינוֹקוֹת, כְּמוֹ שֶׁכָּתוּב (בראשית מ״ח:ט״ז): הוּא יְבָרֵךְ אֶת הַנְּעָרִים וְיִקָּרֵא בָהֶם שְׁמִי וְשֵׁם אֲבוֹתַי – שֶׁעַל־יְדֵי הַתִּינוֹקוֹת נִתְגַּלּוּ הָאָבוֹת לְהָגֵן. עַל־יְדֵי צְדָקָה דְּאֶרֶץ־יִשְׂרָאֵל יֻכְלְלוּ בַּאֲוִירָא דְּאֶרֶץ־יִשְׂרָאֵל, אֲוִיר הַקָּדוֹשׁ, שֶׁהוּא בְּחִינַת הֶבֶל שֶׁאֵין בּוֹ חֵטְא.

This is the explanation of “Then I will remember My covenant with Yaakov, and [also My covenant with Yitzchak, and also My covenant with Avraham I will remember; and I will remember the land]” (Leviticus 26:42). The explanation is: When will the Patriarchs be revealed in the world? When “I will remember the land”—by means of the air of the Land of Israel and by means of breath that is free of sin, which corresponds to the breath from the mouths of schoolchildren. This is because the schoolchildren were blessed, as is written (Genesis 48:16), “May he bless the lads, and let them carry my name, along with the names of my fathers.” By means of the schoolchildren, the Patriarchs are revealed to protect [the world]. Through the charity of the Land of Israel they are encompassed in the air of the Land of Israel, holy air, which is an aspect of breath that is free of sin.

6 ו

וְזֶה שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (תענית יא:): הַיּוֹשֵׁב בְּתַעֲנִית נִקְרָא חָסִיד, שֶׁנֶּאֱמַר: גּוֹמֵל נַפְשׁוֹ אִישׁ חֶסֶד; כִּי הַתַּעֲנִית הוּא גְּמִילוּת חֲסָדִים לְנַפְשׁוֹ, הַיְנוּ לַתּוֹרָה, כְּמוֹ שֶׁכָּתוּב (תהילים י״ט:ח׳): תּוֹרַת ה' תְּמִימָה מְשִׁיבַת נָפֶשׁ. גְּלַל כֵּן נִקְרָא אִישׁ חָסִיד, כִּי מְבַטֵּל הַדִּין וְהַחֹשֶׁךְ, וּמַמְשִׁיךְ חֲסָדִים בָּעוֹלָם:

As our Sages taught (Taanit 11b): One who fasts is called ChaSsiD (pious), for it is said (Proverbs 11:17), “A man of CheSeD (kindness) benefits his soul.” This is because fasting is a kindness to his soul, i.e., to Torah, as is written (Psalms 19:8), “The Torah of God is perfect, restoring the soul.” Because of this he is called a ChaSsiD, for he nullifies the judgment and darkness and draws ChaSaDim (benevolences) into the world.