Fourth, to give charity to the poor, analogous to Foundation and Sovereignty. The Tikkunim explain the type of charity suitable for them, namely, to fulfil ninety Amens, for Kedushoth, one hundred benedictions and the five books of Moses each day. Furthermore, each one according to his ability should bring down charity from Beauty to these Poor Ones and provide them with the gleanings[4, 5] from all the Sephiroth, the forgotten sheaf, according to the secret of the Supernal Sheaf, which is Understanding, and the corners of the field from Sovereignty itself, for this is the corner of the field in relation to the other qualities. It is written: 'To the poor and the stranger thou shalt leave them,' for even Beauty is a stranger down below with Sovereignty so that it is necessary to perform these tikkunim on its behalf. So too, with regard to the poor tithe, to elevate Sovereignty, which is the 'the tithe', to Foundation, which is called 'the poor,' and if he binds it to Beauty he will give the tithe to the stranger and how many tikkunim are included in this!
Fifth, to welcome guests, namely, Beauty and Foundation, to give them a guest-house where they can rest, which is Sovereignty. For because they are wayfarers, according to the secret of Exile, searching for their service, it is necessary to bring them in there. According to that which is stated in the Zohar this good deed is fulfilled by those who 'walk by the way, tell of it,' that is, who divorce themselves from their homes in order to study Torah. These cause the Guests to bust themselves with the needs of Sovereignty. From another aspect, whoever unifies Beauty with Sovereignty by setting aside a fixed place for his Torah causes Beauty to take up its lodging with Sovereignty, and so it is explained in the Tikkunim. It is necessary to prepare for the Guest's food and drink and to accompany them on their way. That is, it is necessary to bring Beauty and Foundation into Sovereignty and to provide them there with food, on the analogy of 'I have come into my garden, I have eaten my honeycomb with my honey,' that is, the flow suitable for the Providence here below which comes from the sweetened Power. And to provide them with drink, on the analogy of 'I have drunk my wine with milk,' that is, the inward flow from the wine that is stored up and, according to the secret of the sweetened milk, to bind Beauty to Sovereignty, Jacob to Rachel, and Power to Endurance or Majesty: for so it is explained in the Faithful Shepherd. As for accompanying them, this means that he bring himself and his soul there with them, after the Supernal pattern, to accompany them there. Furthermore, to bring the other Sephiroth there with them to give them a good send-off, and many things are included in this Tikkun[21. In short, he should try to do these things for their common purpose but his intention should be of the hints mentioned and he can then be sure that he will effect these thigns in the Higher World since he is expert in the secrets. And how good it is to give voice to the hints he has in intention when he performs the deed in order to fulfil" 'In thy mouth and in thy heart to do it.'
Foundation and Sovereignty These are known as 'the poor' because they are the lowest of the Sephiroth, v. Tikkunim, Tikk. 21, 28b.
Tikkunim explain Tikk. 18, 33b.
ninety Amens.... The Hebrew word for tzedakah, of which the letters are tzadi (numerical value=90), daleth (=4), koph (=100), he (=5).
the gleanings...forgotten sheaf...corners of the field V. Lev. XIX. 9-10, Deut. XXIV. 19
the gleanings The light of all the Sephiroth flows into Sovereignty
the Supernal Sheaf 'And they did mete it out with an 'omer (Ex. XVI:18) this is the Higher Shekinah (=Understanding) which is the "'omer to a head" (Ex. XVI. 16), for it is the skull of the head' (Tikkunim, Tikk. 19, 37b).
in relation to the other qualities Because the other Sephiroth pour their light into Sovereignty.
To the poor Lev. XIX. 10 and XXIII. 22
is a stranger When the Sephirah of Beauty is 'with Sovereignty' i.e, when it is not in its 'proper place' because the harmony of the Sephiroth has been disturbed, it is called 'the stranger,' Zohar, R. Meh., III, 278a.
tikkunim 'Improvements,' the name used in the Zohar for the act of 'putting right' the Sephiroth by man's deeds of restoring the harmony of the Sephiroth
the poor tithe Deut. XIV. 28-29
which is the 'the tithe' Because it is the tenth Sephirah
the secret of Exile Of the Shekinah=Sovereignty
in the Zohar Zohar I, 115b
walk by the way Judg. V. 10, here interpreted as 'tell of the Torah.'
another aspect i.e, unlike the first suggestion that the home for the 'Guests' is provided by those who depart from their homes.
in the Tikkunim Intro. 1b
I have come...I have drunk... Cant. V. 1 cf. Zohar III, 202a
Jacob to Rachel In Kabbalistic symbolism the names of the patriarchs and matriarchs are the names of the Sephiroth, Jacob = Beauty, Rachel = Sovereignty
in the Faithful Shepherd R. Meh. Zohar III, 3b
Tikkun 'Improvement,' 'rectification,' as above.
common purpose i.e, visiting the human sick, giving charity to the human poor, and so forth
In thy mouth Deut XXX. 14 i.e, he should not only do the deed and have the intention, but should give voice to his intention. E.g., when visiting the human sick he should say: 'I have the intention in visiting the sick to perform this very service for the Supernal Sick Ones' and so forth.