Thanks to your tanya is the first half of simon gimmon of the garrison kreitish. In this letter the altrabi describes the great spiritual accomplishment of the performance of the mitzvah of sudaka. The gamar says sryar mitzvah by hai al-moleka. The true effects of a mitzvah is not experienced in this material world.
The true effects of a mitzvah is that being the will of a sham, it draws from a sham's infinite light called savivkalamun to serve as a garment as it were to the ten divine attributes called the tensefiras. For although the spheres themselves are godly, nevertheless they come to be through a contraction and descent of the godly light called simson. This is the meaning of what is said prior to performing mitzvahs, la shem yiklot kuch abrikhu ushinte, to unite the infinite level of godliness with the finite level of godliness. As a result of this heavenly effect the person who performed the mitzvah drew a spiritual garments for his nashama as well.
These garments of the infinite light enabled in a shamat to withstand the intense divine revelation that it will experience in an eden. Generally this effect of the mitzvah is not experienced by the person in this world, with the exception of the mitzvah of sedaka. As La Salat al-As regarding sedaka, Madam Ukhul pehris saiyan bo'ilam hazah, the effects of the mitzvah is experienced even in this world. Therefore Yashayah Na'vi compares the mitzvah of sedaka to a shirayyun, a coat of armor composed of many metal plates which cover its many holes, being that the mitzvah of sedaka draws from the infinite light into this world.
It is as if there is a hole in the divine garment allowing for the light to shine below. The problem is that when such great spiritual light descends to such a lowly place, it is possible for the clippus to derive energy from it as well, which can also cause spiritual and physical harm to the person. Therefore, just like the coat of armor, the holes must be covered.