ובזה יובן מה שהפליגו רז״ל במאד מאד במעלת הצדקה, ואמרו ששקולה כנגד כל המצות
In light of the above, where it was explained that the advantage of the "active" mitzvot lies in their elevating effect on the body and vital soul, we can understand why our Sages so greatly extolled the virtue of charity,1 declaring it equal to all the other mitzvot together.
ובכל תלמוד ירושלמי היא נקראת בשם מצוה סתם, כי כך היה הרגל הלשון לקרוא צדקה בשם מצוה סתם
In all of the Talmud Yerushalmi charity is called simply "The Commandment," for such was the idiomatic expression commonly used to refer to charity: "The Commandment,"
מפני שהיא עיקר המצות מעשיות, ועולה על כולנה
because charity is the core of all the mitzvot of action and surpasses them all.
שכולן הן רק להעלות נפש החיונית לה׳, שהיא היא המקיימת אותן ומתלבשת בהן
For the purpose of all these mitzvot is only to elevate one's animal soul to G‑d, since it is this vital soul that performs them and clothes itself in them,
ליכלל באור אין סוף ברוך הוא המלובש בהם
so as to be absorbed into the blessed Ein Sof-light clothed in them.
ואין לך מצוה שנפש החיונית מתלבשת בה כל כך כבמצות הצדקה
Now, you will find no other mitzvah in which the vital soul is clothed to the same extent as in the mitzvah of charity.
שבכל המצות אין מתלבש בהן רק כח אחד מנפש החיונית, בשעת מעשה המצוה לבד
For in all other mitzvot only one faculty of the vital soul is clothed (e.g., the faculty of action in the hand donning Tefillin or holding an etrog); and even this one faculty is clothed in the mitzvah only while the mitzvah is being performed.
אבל בצדקה, שאדם נותן מיגיע כפיו
In the case of charity, however, which one gives from the proceeds of the toil of his hands,
הרי כל כח נפשו החיונית מלובש בעשיית מלאכתו, או עסק אחר שנשתכר בה מעות אלו
surely all the strength of his vital soul is clothed in (i.e., applied to) the effort of his labor, or in any other occupation by which he earned this money which he now distributes for charity.
וכשנותנן לצדקה, הרי כל נפשו החיונית עולה לה׳
Thus when he gives to charity this money to which he applied all the strength of his vital soul, his entire vital soul ascends to G‑d. Hence the superiority of charity over other mitzvot.
But this seems to imply that if one does not invest all his strength into earning his livelihood, his charity lacks this quality; to which the Alter Rebbe rejoins:
וגם מי שאינו נהנה מיגיעו, מכל מקום הואיל ובמעות אלו היה יכול לקנות חיי נפשו החיונית, הרי נותן חיי נפשו לה׳
Even he who does not earn his livelihood from his labors, nevertheless, since he could have purchased with this money that he gave for charity, sustenance for the life of his vital soul, he is actually giving his soul's life to G‑d in the form of charity. Thus, charity comprises and therefore elevates more energy of the vital soul than any other mitzvah.
ולכן אמרו רז״ל שמקרבת את הגאולה
This is why our Sages have said2 that charity hastens the Messianic redemption:
לפי שבצדקה אחת מעלה הרבה מנפש החיונית, מה שלא היה יכול להעלות ממנה כל כך כחות ובחינות בכמה מצות מעשיות אחרות
For with one act of charity one elevates a great deal of the vital soul; more of its faculties and powers, in fact, than he might elevate through many other active mitzvot [combined]. As mentioned earlier in this chapter, the Messianic Era is a result of our efforts in purifying and elevating the vital soul; charity, which effects this elevation in such great measure, thus hastens the redemption.
We see, at any rate, that charity is superior to all other mitzvot, including Torah study. But here one may object:
