If G-d grants him a greater abundance [of time for Torah study], then [7] "He whose hands are pure will increase his effort"; [i.e., he should resolve that as more time becomes available to him, he will devote it to Torah study.

Moreover, [8] "G-d reckons]" a good intention [as an actual deed].

[Therefore, even while his time for Torah study is limited to a small part of the day and night, he is regarded as if he had studied the entire day, since he would have devoted all this time to Torah study had it been available.

By virtue of his good intention, he thus is, in a sense, an abode for G-dliness not only during the time actually spent in Torah study, but also throughout the day. [9]

***[Note! For clarity on this please read/study note 9 below].***

Even during the remainder of the day, when he is engaged in business, he will be an abode for G-d by giving charity out of [the proceeds] of his labor.

Charity is one of G-d's attributes [which we are enjoined to emulate, as our Sages say], [10] "As He is compassionate..." [so must you be]"; and as it is written in Tikkunei Zohar, [11] Kindness is the right arm of G-d," [so to speak, and therefore human kindness constitutes an abode for the Divine attribute of kindness].

Even though one distributes [as charity no more than one fifth of his earnings - the maximum requirement for charity; how then is he an abode for G-dliness while he is engaged in earning the other four fifths?]

Yet that fifth elevates with it all the other four parts to G-d, so that they too become an abode for Him.

In a well-known statement, our Sages have declared [12] that the mitzvah of charity is equivalent to offering all the sacrifices.

Now, in the case of sacrifices, all living creatures were elevated to G-d through [the offering of] one animal, all plants through the "[meal offering" which consisted of merely] "one tenth of a measure of fine meal mixed with oil," and so on. [Similarly, all of one's earnings are elevated when he gives one fifth to charity].

Apart from this, as is explained below, all that one has eaten and drunk and generally enjoyed for his bodily health, from the [other] four fifths [of his earnings], is elevated toward G-d during his Torah study and prayer.

[Thus, even the time spent on earning those profits which he does not distribute in charity, also becomes an abode for G-dliness through Torah study and prayer.

   

Notes:

7. (Back to text) Iyov 17:9.

8. (Back to text) Kiddushin 40a.

9. (Back to text) This interpretation is based on a talk delivered by the Rebbe Shlita on Purim 5723 (1963).

   The Rebbe added that this interpretation sheds light on an unusual technical point in this chapter.

   In the original text, one finds a paragraph marking, (relatively infrequent in the Tanya, and indicative of a new train of thought), appearing just before the words ("If G-d grants him...").

   It would seem, however, that these words merely continue the point made earlier: one ought to rejoice in the knowledge that he becomes a sanctuary for G-dliness during the time he devotes each day to Torah study, and should resolve to increase that time if the opportunity arises. Why the break between the two sentences?

   In light of the above, that one's resolve to increase the extent of his Torah study as the time becomes available, confers upon him the status of "sanctuary" for all the time he *would* devote to Torah study (which means in fact the entire day), this may be explained as follows:

   After discussing how one can become a sanctuary for G-dliness in the time he allocates for Torah study, the Alter Rebbe goes on to say that one can be a sanctuary for G-d *the entire day* -by giving charity from his earnings. Since the effect of one's resolve to increase his study of Torah is akin to the effect of charity, the Alter Rebbe inserts the paragraph marking before this section, indicating that it is more closely related to the subject which follows it - charity, than to the one that precedes it -actual Torah study during fixed times of the day.

10. (Back to text) Shabbat 133b.

11. (Back to text) Introduction, 17a.

12. (Back to text) Sukkah 49b.