English translation — בס"ד. שיחת יום א' פ' ברכה, צום גדלי' (נדחה) יהפך לשמחה ה'תשד"מ אחרי תפלת מנחה

It has become the custom to say "divrei kivushin" during this time of favor on a fast day –

And the custom of Israel is Torah. Especially since this is not a new custom,

But rather a custom that has been restored, which already existed in the past in several holy communities.

The matter of saying "divrei kivushin" has a special connection to Tzom Gedaliah:

It has already been discussed at length,

That the term "

(divrei)

kivushin" also has the allusion –

From the expression "yikhbosh avonoteinu" (He will subdue our iniquities);

Which is indeed the purpose of saying "divrei kivushin" on a fast:

The fasts were established for matters that are connected with exile,

For the cause of the exile is indeed –

"And because of our sins we were exiled from our land";

And through repentance

(through divrei kivushin)

on the fast day, one nullifies the "our sins"

("He will subdue our iniquities") –

The sole cause of exile

(and the fasts) –

The effect is nullified automatically and immediately,

The "we were exiled from our land",

And the redemption comes in a manner of "achishenah" (I will hasten it),

Literally achishenah, in a revealed way.

And this very matter –

"He will subdue our iniquities" –

Is even more pronounced on Tzom Gedaliah,

And with an introduction:

Tzom Gedaliah is connected to Rosh Hashanah –

It is the day immediately after Rosh Hashanah;

Moreover:

The event upon which the fast was established occurred on Rosh Hashanah,

Therefore there is an opinion among the halachic authorities that the fast should actually have been on Rosh Hashanah,

But since it is a festival when one may not fast, it was postponed to the following day.

[The question regarding this is known:

Since in that time they sanctified the new month based on eyewitness testimony,

Rosh Hashanah was only one day –

Then why was the fast postponed until the third of Tishrei? The answer is also known,

And simply:

Even in the time when they sanctified based on eyewitness testimony, it would happen that Rosh Hashanah was two days because the witnesses came after the afternoon prayer, etc. (and especially according to what is explained in Likkutei Torah of the Pri Etz Chayim;

And therefore it is close to say,

That in the year when the event of Gedaliah occurred –

The year after the destruction,

When the matter of testimony,

the gathering of testimony and the court, etc., was not as in normal years –

They would have had to make Rosh Hashanah two days in any case]

And on Rosh Hashanah one recites Tashlich,

Whose meaning is –

"He will subdue our iniquities and cast all their sins into the depths of the sea." And since Jews in all their dispersions,

and all the more so in the Land of Israel,

have recited the prayer of Tashlich –

"Behold, the Almighty does not despise",

And certainly the "He will subdue our iniquities and cast all their sins into the depths of the sea" was actualized,

And especially since during Tashlich one recites the verse "He will subdue our iniquities" –

Jews bring a proof from the Torah regarding the matter of "He will subdue our iniquities and cast into the depths of the sea, etc.",

Then it becomes a permanent thing –

For this Torah will not be exchanged –

That the matter should be fulfilled and fulfilled in a manner of "in its time I will hasten it",

[In the manner that Chassidus explains the matter of reciting the verses of Malchiyot, Zichronot, and Shofarot,

That this is because by bringing a proof from the Torah regarding the three matters of "that you make Me king over you...

that your remembrance may come before Me for good, and with what? With the shofar" –

It is actualized].

And through the fulfillment of the matter of "He will subdue our iniquities",

"And the word of our God shall stand forever" is fulfilled –

"The word of the Lord, this is halachah" and "the word of the Lord, this is the end",

So that the redemption comes in a manner of literal achishenah,

As above.

Another matter in the special connection of saying "divrei kivushin" specifically to Tzom Gedaliah:

The matter of saying "divrei kivushin" on a fast is connected to the fact that a fast is a "day of favor before the Lord"

(as the Alter Rebbe explains at length in his glosses to the Shulchan Aruch).

From this it is understood,

That it is an opportune time for a Jew when he can accomplish more in his service to Him, may He be blessed,

For when there is a time of favor above, it is also a time of favor regarding "you are called 'man'",

I will be like the Most High.

And therefore the practice among Jews is,

That on a fast they gather together and increase in the three things upon which the world stands –

"Upon Torah, upon service, and upon acts of kindness":

Both in prayer,

and especially when one connects it with the Minchah prayer, which

(as the Gemara says that)

Elijah

[for Elijah the prophet, may his memory be for good, is indeed the bearer of good tidings of the coming of the Redemption]

was not answered except in the Minchah prayer,

and from this we learn

(and it becomes a directive and empowerment)

for every Jew,

that in the Minchah prayer one can accomplish more than in the other prayers,

Both with Torah –

it is a Minchah prayer that is connected with the reading of the Torah beforehand,

And afterwards with charity –

as we will conclude later

(as will be discussed below section 12),

and certainly everyone,

within the entirety of the Jewish people,

will give, with God's help, the charity after the prayer,

and especially since it comes after this Minchah prayer at a time of favor –

Through which "the world stands",

and also

(as it is stated at the conclusion of the chapter)

"the world endures",

Both the "small world" which is man,

that there is the private redemption regarding one's own service,

first and foremost in a manner of "stands",

and afterwards –

"endures",

And at the time when the private redemptions of all Jews gather together,

it is –

"He placed the world in their hearts",

that there becomes the "world stands" and "world endures" in its simple sense –

the general redemption speedily in our days literally

[as discussed earlier,

that when one nullifies the sole cause of exile –

"our sins",

then naturally immediately,

instantly and at once,

and automatically the effect is nullified].

And this is the special connection of this gathering together to Tzom Gedaliah,

which is connected with Rosh Hashanah

(as above) –

because,

as understood simply,

on Rosh Hashanah,

the time of the creation of the world,

all matters which are connected with the endurance of the world and "the world stands" are accomplished with greater strength and vigor,

And all the more so of "small world which is man",

for Rosh Hashanah was indeed established on the day of the creation of man,

to the extent that what Rosh Hashanah is "the day of the conception of the world" the Ariza"l interprets that this refers to Adam, who is called by the name "world",

and as the Mishnah further emphasizes –

"a full world".

As discussed several times,

every fast has a special directive,

which is emphasized and learned from the event due to which the fast was established.

There is a special lesson from Tzom Gedaliah regarding the general matter of exile,

and with an introduction:

Our Sages of blessed memory indeed say "Charity did the Holy One, blessed be He, perform with Israel in that He scattered them among the nations",

and as the Gemara learns it from the verse "The charity of His dispersion in Israel".

The simple explanation of this is,

that what during the time of exile there is a state of "scattering",

this is a matter of advantage. However, since exile is connected with "scattering",

it is understandable that this also indicates the cause of the exile.

So the explanation of this is:

The matter of exile originates from the fact that among Jews there was the opposite of love of Israel,

and consequently –

the opposite of the unity of Israel,

to the extent that Jews become divided physically –

"A scattered sheep is Israel".

Therefore one connects the redemption of Israel with the matter of the ingathering of the exiles,

the emphasis of which is –

ingathering,

and as it is stated "For a small moment I have forsaken you, and with great mercies I will gather you",

from which it is understood that the "I have forsaken you"

(exile)

consists of the fact that among Jews there is not the "I will gather you".

It thus emerges,

that the "scattering among the nations" is the state

(and cause)

of the exile.

And about this it is said "Charity did the Holy One, blessed be He, perform with Israel in that He scattered them among the nations" –

that the

(true)

cause for exile

(from the perspective of the Above)

is because this is a matter of charity.

At first glance:

How does the entire matter of exile come about –

exile and a Jew are indeed two opposites! A Jew is the only begotten son of the Holy One, blessed be He, the King of kings,

and a son of a king,

all the more so –

his only begotten son,

and all the more so the only begotten son of the Holy One, blessed be He, the King of kings –

the one and only place that can be called His place,

is that together with his father the king! So how does it happen that "they went into exile from their father's table"?!

So the explanation of this is –

that this is a descent for the sake of an ascent:

The entire descent of exile

("I have forsaken you")

is no more than for a "small moment",

and immediately afterwards begins the "and with great mercies I will gather you". Because the intention of the descent is

(not the descent itself, Heaven forbid, but)

the ascent that emerges from the descent.

And since the entire intention of the descent is for the sake of the ascent,

it is understandable

that already during the descent it is not a descent

(true),

but a matter of ascent.

[As the Alter Rebbe explains in Tanya (in the introduction to part two) the verse "Seven times the righteous man falls and rises,"

that by a righteous person –

and your people are all righteous –

even when there is a state of "fall,"

it is not a fall in its simple sense,

"and it is not called a fall except relative to his first level,"

but even then he has his faith, fear, and love. Because the entire intention of the "fall" is for the sake of the "rise" (which is brought about specifically through the "fall")].

And it is not at all possible to say otherwise,

for regarding the only son of the King of Kings, the Holy One, blessed be He, it is not possible to speak of a matter of descent

(true);

every matter –

even the descent – is

(in its inner essence)

a matter of ascent.

And this is what the Sages, of blessed memory, said "The Holy One, blessed be He, performed an act of charity with Israel by scattering them among the nations" –

that although a gentile, to distinguish, thinks that the matter of "scattering" is solely a matter of descent,

the truth is

that the state of "scattering" itself is a matter of charity;

one transforms the descent itself into a matter of charity and "healing"

(as is known regarding the matter of the sweetening of the bitter waters through the bitter waters themselves).

This matter –

that exile is connected with a state of "scattering" –

is emphasized especially in the event of the Fast of Gedaliah:

The occurrence of the Fast of Gedaliah is:

After the exile of Nebuchadnezzar

(after the destruction of the First Holy Temple)

there were Jews who

(they were not taken out of the Land of Israel and led away to the Babylonian exile,

rather they)

remained in the Land of Israel.

And although they too had a situation and state of exile,

nevertheless they had their own leader –

Gedaliah,

as is related at length in the Torah. Afterwards, however, Ishmael the son of Nethaniah came and killed Gedaliah.

What the inner meaning of this is:

Even after the descent of the destruction of the Holy Temple to its completion –

He vented His wrath on the wood and stones –

the true state of "dispersion" and exile had not yet come. For at least among the surviving remnant who were in the Land of Israel

(after Nebuchadnezzar had taken Jews into exile),

there was the matter of love of Israel –

they stood in unity in a manner of "one band to do Your will with a whole heart,"

and not only inwardly –

which is always whole –

but also outwardly,

through the fact that there was the head

(leader)

one for all of them –

Gedaliah. And this is at least a semblance and example of the ingathering of Israel.

The Almighty, however, wanted there to be an even greater ascent –

like the ascent that can be at the time when the Holy Temple stood

(even the First Holy Temple),

and even higher than the ascent that comes about through the descent of the Ninth of Av;

And in order to attain this ascent,

there must be the greatest descent,

until the "completion" in the matter of the descent,

that specifically through this descent the greatest ascent is achieved.

And therefore there had to be the nullification also of the unity and oneness

(at least outwardly)

that existed among the surviving remnant,

so that through the death of Gedaliah

(by the hand of Ishmael the son of Nethaniah)

the "completion" of the "dispersion" was brought about

(and the opposite of love of Israel).

And since the entire matter of the Fast of Gedaliah is only a matter of "awesome dealings with the children of men,"

that the Almighty wishes to bring Jews to an even higher ascent

For how can it come to Jews

(from their own perspective)

a matter of the opposite of love of Israel,

when "one Father is to all of them" and "they all correspond,"

and on the contrary –

since "who knows their greatness and loftiness in their root"

(as the Alter Rebbe explains at length in Tanya, chapter 32),

one must rather hold the other higher than oneself –

it is understandable

that ultimately the Fast of Gedaliah is transformed into a time of favor,

and as the Rambam concludes and finishes the Laws of Fasts,

that "all these fasts are destined to be abolished in the days of the Messiah –

and consequently the Laws of Fasts will be 'completed' –

and not only that, but they are destined to become festivals and days of joy and gladness,"

"for joy and gladness and for good festivals,"

And in particular at the time when one utilizes the time of favor to increase in all these matters mentioned above –

a threefold cord,

as the matter of that which is said "Yaakov, the rope of His inheritance" and as Rashi explains

(on the verse)

"like this rope which is made of three strands" –

through this the third Beis HaMikdash is revealed,

very soon –

"immediately they are redeemed."

As discussed many times,

there is also a lesson from the unique determination of each and every year;

Which is also connected to the daily portion of Chumash,

as the teaching of the Alter Rebbe that one must live with the times,

with the weekly Torah portion

[the entirety of the week with the entirety of the sedra,

and each particular day –

with the part of the sedra that is connected to that day].

And in our matter:

the portion of Vezos HaBerachah from its beginning until the second [aliyah];

And likewise –

connected to the daily portion of Tehillim,

according to the enactment that began already from the Baal Shem Tov and was then transmitted through the Maggid and the Alter Rebbe,

until through the Nasi of our generation, the Rebbe, the father-in-law –

to say Tehillim each day as it is divided according to the days of the month *48,

And in our matter –

that this year the Fast of Gedaliah is postponed –

the daily portion of Tehillim begins from chapter 23,

and ends with chapter 28.

The general lesson of the Fast of Gedaliah in this year is –

that it is postponed

(as mentioned above),

and it is known the saying of one of the Rebbes

(transmitted from the Nasi of our generation)

regarding the Seventeenth of Tammuz being postponed –

"if only it would be postponed in truth."

And regarding the Fast of Gedaliah being postponed –

this is with greater emphasis. Because according to the aforementioned opinion

(page 61),

every Fast of Gedaliah is indeed postponed

[because the fast should have been on Rosh HaShanah when Gedaliah died,

but they postponed the fast because of the festival],

and consequently,

when the Fast of Gedaliah occurs on Shabbos and is postponed to Sunday –

this is a second postponement.

And since it is postponed a second time,

it is known the principle "the verse repeated it to indicate an impediment" –

that a matter which "the verse repeated it" is an impediment even after the fact,

then certainly the aforementioned saying "it should be postponed in truth" is fulfilled,

through the fact that Moshiach comes speedily in our days, literally,

and consequently,

the Fast of Gedaliah in the coming year upon us and upon all Israel for good will not only be entirely postponed and nullified,

but it will already be

(as the Rambam rules and brings the verse from Zechariah as mentioned above) –

"for joy and gladness and good festivals."

And this lesson from the determination of the Fast of Gedaliah in this year –

that there is a special empowerment that "it should be postponed in truth" through the coming of Moshiach our righteousness –

is emphasized both in the daily portion of Chumash and in the daily portion of Tehillim of today:

The beginning of the daily portion of Chumash is –

"And this is the blessing with which Moshe blessed,"

and as discussed at length the matter that this is "the blessing with which Moshe blessed":

Chazal say that the works of Moshe are eternal. Therefore,

although the Holy Temples were destroyed,

the Mishkan that Moshe made could not be touched and the matter of destruction could not apply to it,

rather the Mishkan and its vessels are enduring and eternal,

only that they are hidden,

and when Moshiach comes the Mishkan that Moshe made will be revealed with all its vessels,

and details and details of details.

Therefore they say regarding Moshe "Moshe is true and his Torah is true" –

because the matter of truth is,

that no changes are applicable to it. As it states in the Yerushalmi regarding "the seal of the Holy One, blessed be He, is truth" –

that the letters of truth are composed of the first of all letters,

the last of all letters and the middle of all letters,

which demonstrates the matter of "I am first and I am last and besides Me there is no God." Because this is the matter of truth,

that He is everywhere equally without changes,

and since the works of Moshe are eternal,

therefore they connect Torah –

which,

it is true without any change,

this Torah will not be exchanged –

with Moshe,

Moshe is true and his Torah is true.

The concept –

that the matters of Moses are fulfilled in a manner of eternity –

is thus regarding all matters of Moses.

All the more so when it speaks about "And this is the blessing with which Moses blessed" –

a matter of blessing Israel, because when one blesses another Jew

(and all the more so when Moses our teacher blesses a Jew)

the Almighty says "And I will bless those who bless you,"

so certainly the Almighty gives a blessing to the one who blesses,

all the more so regarding the Jew who has been blessed

(and especially when the one who blesses is Moses),

that the Almighty ensures that the blessing be fulfilled in actuality.

In this itself comes the emphasis,

that the blessing is in a manner of "And this,"

and as discussed above at length that this indicates that the blessing is fulfilled in a revealed manner in the eyes of flesh –

"shows with his finger and says 'this'."

And so it is as we find regarding the requests and prayers of Rosh Hashanah,

that one should say precisely and explicitly,

that one wants the good that is seen and revealed.

And so regarding when it speaks about the matter of the redemption –

one wants to have redemption in its simple sense. There is indeed the concept of redemption in the spiritual sense,

a matter of individual redemption, etc., etc. –

but Jews want redemption simply in physicality,

in a manner of "this."

And as is known the statement of the Rebbe Maharash when the Likkutei Torah was printed and the Tzemach Tzedek connected it with an "end" –

which is also the precision in the name "Likkutei Torah,"

the concept of "ingathering of the exiles" in the Torah itself –

the Rebbe Maharash said that one wants to have redemption in its simple sense! Which is also connected with the saying of the Rebbe Maharash –

"lechat'chilah ariber."

After the introduction of "And this is the blessing, etc." –

the blessing itself begins:

"The Lord came from Sinai, etc.,"

the concept of the giving of the Torah and as Rashi explains –

that this is a matter of the praise of Israel,

"mentioning the merit of Israel...

these are worthy that a blessing should rest upon them":

Moses our teacher says,

that every Jew,

in whatever standing and situation he may be,

he is worthy that the Almighty should bless him,

and the Almighty praises every Jew and praises them through Moses our teacher.

And brings upon this the proof from the giving of the Torah –

"The Lord came from Sinai, etc.,"

that at the time of the giving of the Torah other nations did not want to accept the Torah,

and specifically Jews accepted the Torah. From this one sees how "and You have exalted us above all tongues,"

"and You have chosen us from every nation and tongue"

(as brought in the Alter Rebbe's Shulchan Aruch that this refers to the giving of the Torah).

And therefore one also mentions in the prayer of Rosh Hashanah

(when one wants to mention the merits of Israel)

the concept of the giving of the Torah –

"You were revealed in the cloud of Your glory"; until,

that this is one of the reasons for the shofar blowing

(as mentioned several times) –

to remind oneself of the sound of the shofar of the giving of the Torah.

And the shofar

(of Rosh Hashanah and the giving of the Torah) –

which reminds of "and You have chosen us from every nation and tongue" –

becomes the immediate preparation for "and it shall be on that day a great shofar will be blown." And as it is brought in Pirkei d'Rabbi Eliezer that both shofars

(of the giving of the Torah and of the future to come)

come from the same ram –

the ram of Isaac

[the difference is only,

that the shofar of the giving of the Torah is a simple shofar,

and the shofar of the future to come (the eternal redemption) is a "great shofar"].

Because the future redemption comes in the merit of Isaac our father –

and they said to Isaac, for now our father,

and therefore the shofar of the giving of the Torah and of the future comes from the ram that was in place of Isaac our father.

And this is also the connection between the beginning of today's lesson of Chumash and the conclusion of the lesson:

In the beginning of the lesson it speaks about the merit of Israel –

"these are worthy that a blessing should rest upon them" –

from the aspect of the concept of the giving of the Torah,

"and You have chosen us from every nation and tongue";

and the conclusion of the lesson speaks about how the blessing is fulfilled in actuality –

"And this is for Judah, etc., Hear Lord the voice of Judah, etc., and be a help against his adversaries" –

which includes the redemption through Mashiach our righteousness. Because Mashiach son of David is called "Judah"

(as Yechezkel says in his well-known prophecy),

it comes out,

that "and be a help against his adversaries" also means the redemption of Mashiach.

And therefore it is said that the redemption will be in a manner of "a helper from his adversaries,"

which according to the interpretation of the Baal Shem Tov

(and also in Chassidus)

in several places is understood,

that this means that the "helper" comes from the "adversaries" themselves.

And so on, as one finds in the service of man the concept of "intentional sins become for him as merits,"

that the matters which the evil inclination wishes to convince one that they are intentional sins, heaven forbid,

they become transformed into merits,

such that the "helper" comes from "his adversaries" –

because the nature of the future redemption is

(as it is said in the prophecy of the redemption –

mentioned in the previous gathering) –

"I will thank You, Hashem, for You were angry with me":

That which there is such a bitter exile and for more than nineteen hundred years one has been in this exile and still we have not been redeemed –

it is not only so that afterwards there should be the redemption,

but because the "You were angry with me" itself

(from the exile)

contributes to the "I will thank You" –

the "helper" is from the "adversaries" themselves.

For "according to the pain is the reward,"

and since the Almighty gives the "reward,"

it is understood that

(it is not only "according to the pain," but)

He adds several times as such.

This concept comes out even more openly in the daily portion of Tehillim of today:

The portion begins with the chapter "A Psalm of David, Hashem is my shepherd, I shall not lack, etc. Though I walk, etc., I will fear no evil, etc.":

David, the sweet singer of Israel, says on behalf of all Israel and for every individual Jew –

and consequently every Jew says this –

that in whatever place,

situation and condition one may find oneself,

it is not only that "I shall not lack,"

but "I will fear no evil," etc.

Until, as one emphasizes that there will be the "my cup overflows,"

as the Oral Torah interprets this,

that this refers to the cup of the King Moshiach which will hold two hundred and twenty-one log

("overflows" in gematria is two hundred and twenty-one).

And so on, he concludes the last chapter of this portion of Tehillim –

Chapter twenty-eight –

with the verse "Save Your people and bless Your inheritance, and shepherd them and carry them forever,"

which refers to the true salvation,

in the true and complete redemption through our righteous Moshiach,

speedily in our days, literally.

The concept of "I will hasten it" regarding the redemption is indeed connected with the concept of repentance,

and as the ruling of the Rambam, "The Torah promised that Israel will ultimately repent at the end of their exile and immediately they are redeemed" –

It occurs in this year,

that there are three consecutive days of repentance:

First, the two days of Rosh Hashanah,

whose concept is repentance,

as the Rambam rules, "Although the shofar blast on Rosh Hashanah is a decree of the Scripture, there is a hint in it, meaning: Awaken, sleepers, etc., and return in repentance"

(and as is understood that on the second day of Rosh Hashanah the repentance is in a manner of "ascending in holiness");

and afterwards,

immediately adjacent to Rosh Hashanah,

comes Shabbat Shuvah,

which "Shabbat is the letters of Tashuv (return)."

And afterwards there comes yet a fourth day of a day of repentance –

the Fast of Gedaliah,

whose concept is repentance,

as is said in the Selichot of the Fast of Gedaliah

(in addition to the Haftarah where the concept of repentance is discussed at length).

And consequently,

even if one counts both days of Rosh Hashanah as one day –

for both days are indeed like one long day –

there are still three consecutive days of repentance

(Rosh Hashanah,

Shabbat Shuvah, and the Fast of Gedaliah),

which three times constitutes a chazakah (established presumption).

Thus the promise of the Torah is fulfilled that Israel will do repentance "and immediately they are redeemed."

And even before that –

in the last moments of exile –

it becomes the chazakah that gives life,

and is "giving life" to the nations of the world,

through their fulfilling

(as long as Jews find themselves in exile)

their role of "and kings shall be your foster fathers and their queens your nursing mothers."

And they will also fulfill their role that "they shall bring the children of Israel" as one brings a "gift in a pure vessel" to the Land of Israel,

"a land which, etc., the eyes of Hashem your God are always upon it, from the beginning of the year until the end of the year,"

And they will not allow even a single individual Jew to remain in exile *90

(just as it was "as in the days of your going out from the land of Egypt" which "with a strong hand He will drive them out from His land"),

This becomes the completeness of the people –

"with our young and with our elders, etc., with our sons and with our daughters";

All the more so when one has the completeness of the Torah,

since on Rosh Hashanah one accepted the "Make Me king over you" which comes together with "Accept My decrees";

and afterwards one had the day of Shabbat,

which then even an ordinary person speaks truthfully about it because it is revealed to him that he has accepted the Torah of Moses

[as he also says in the portion of "And this is the blessing" that the Torah is "an inheritance of the congregation of Jacob" –

to every Jew (within the collective of Israel but also) as an individual],

And when one has all these three completions together,

the threefold cord,

immediately comes the "and He will reign over them forever,"

in the true and complete redemption,

And when one looks, one sees that one is in the Holy Land and there itself –

in Jerusalem, the Holy City, and there itself –

on the Temple Mount,

and there itself –

in the "Sanctuary, O Lord, which Your hands have established,"

And "every male among you shall appear before the Lord God" on the festival of Sukkot,

the time of our rejoicing,

which already begins on Rosh Hashanah,

[which is why they both stand in the same verse –

"Blow the shofar at the new moon, at the covered day for our festival day,"

("on our festival day" which refers to the festival of Sukkot,

according to the exposition of our Rabbis of blessed memory)],

That already on Sukkot one has the concept of "I will greatly rejoice"

(as was said even before Rosh Hashanah,

on the Shabbat before Rosh Hashanah),

and it is afterwards revealed in the days after Rosh Hashanah,

until this is revealed in full force in the time of our rejoicing,

in the plural,

as the Alter Rebbe interprets this –

"Israel shall rejoice in its Maker" together with "The Lord shall rejoice in His works"

(as the Tzemach Tzedek explains this at length in his glosses and notes in the discourse),

Until one comes to Simchat Torah,

which is "The Torah that Moses commanded us is an inheritance of the congregation of Jacob,"

and this also begins

(as discussed earlier)

from Rosh Hashanah,

because the "covered day for our festival day" includes Simchat Torah which is a continuation and a part of the seal and conclusion of the festival of Sukkot,

and consequently it already begins from "Blow the shofar at the new moon" –

May this be so in a revealed manner,

and below ten handbreadths,

"and behold, one like the son of man came with the clouds of heaven" and speedily in our days –

the coming of Mashiach our righteousness,

may he come and redeem us and lead us upright to our land,

And one will go out from exile "with a high hand" as in the days of your going out from the land of Egypt,

because "for all the children of Israel there was light in their dwellings" as one is still in the straits of the exile,

And all these matters take place,

as stated

(in the ruling of the Rambam) – "immediately

(they are redeemed),"

in its simple sense.

As mentioned earlier

(page 72),

that one must utilize the time of favor of this [month] to increase in all three pillars –

Torah, prayer, and charity –

one will now conclude with the matter of charity.

Although the matter of charity must precede prayer –

"one gives a coin to a poor person and then prays" –

this charity that precedes prayer is not a matter of charity in its own right,

but only as a preparation for prayer,

so that in order for the prayer to be accepted in its completeness, one precedes the matter of charity

(as the Alter Rebbe explains in the introduction to the Siddur).

For the matter of prayer is –

the individual redemption of a Jew from his individual exile,

and "charity brings the redemption closer":

through the fact that a Jew gives charity and sustains the soul of the poor person and his household

[and even if this is no more than a coin –

the Alter Rebbe says in Tanya that with this one gives "the life of his soul" to sustain another Jew and his household "since with this money he could have purchased the life of his soul";

and all the more so that most of Israel as a whole give much more than a coin],

This brings the individual redemption for each Jew,

and through the charity of the entire Jewish people –

the general redemption of the entire Jewish people

(which nullifies the "charity that the Holy One, blessed be He, performed with Israel by scattering them among the nations,"

the matter of exile).

With this one will also understand why one brings the story "Rabbi Elazar would give a coin to a poor person and then pray,"

and one is precise to bring this with the name of the Amora –

Rabbi Elazar –

who conducted himself in this manner.

Superficially:

Of course simply,

he conducted himself thus

(not only Rabbi Elazar, but)

also most of them,

and perhaps most if not all,

of all the Amoraim,

because why then that

(the law that emerges from this)

story is brought in the Shulchan Aruch *112 as a halachah for every Jew in our time,

is it not all the more so that the early ones in the times of the Amoraim certainly fulfilled "he gives a coin to a poor person and then prays" –

so why is it brought specifically from Rabbi Elazar?

One must say,

that that which the Torah distinguishes this detail –

that specifically this conduct of giving charity before prayer is connected with Rabbi Elazar –

is also a teaching

[because every detail of Torah is a teaching].

So the explanation in this is:

It is known that "Rabbi Meir would be precise in names",

and accordingly in our matter –

that the giving of charity as a preparation for prayer is connected with the content of the name "Elazar":

"Elazar" is based on the verse "the God of my father is my help",

which "the God of my father" is the concept of mentioning the merit of the forefathers,

with which one begins every matter of service of Hashem

(as discussed at length in the previous farbrengen);

and afterwards one desires that it should be "the God of my father is my help" –

that the help of "the God of my father" should descend and become "my help",

that the individual redemption should be brought about

(and accordingly the general redemption of the Jewish people).

Which this is the content of the matter of giving charity before prayer –

that it brings about that the prayer should effect its effect,

as above.

The intention here, however, is that one should have the matter of charity as a pillar

(and mitzvah) in itself

(not (only) as a preparation for prayer);

and therefore one will now participate in the matter of charity –

Let the "tankists" go up and take notes to distribute to all those assembled

(and those assembled in the women's section) –

each one a note of one dollar –

to give for charity,

and how good –

to give it immediately,

still in this time and auspicious moment of Tzom Gedaliah.

And the charity will further add in the nullification of the fast,

and as above that since it was postponed twice,

it will be entirely nullified,

and especially since it has already been warned,

that also in the coming year Tzom Gedaliah cannot be in its proper time,

because the determination of the coming year is like this year

(as discussed earlier at length).

And when one will also add from his own in the giving of charity –

in addition to the measures to which one is accustomed –

the Almighty will further add in His blessings,

beginning with the good inscription and sealing that "immediately they are sealed in the book of the completely righteous" –

"and Your people are all righteous",

He will further add in this,

and "from His full, open, holy, and broad hand",

and as it is stated in the Siddur of the Baal Shem Tov

(in which the Baal Shem Tov prayed for many years) –

"the overflowing"

(with a gimel),

that is, with abundance.

And all these matters should begin already in these very days –

those who taste life merit,

and very soon one will merit "today" the master has come,

the King Messiah.

His Holiness the Rebbe shlita distributed to the "tankists" shlita dollars to distribute to each one one dollar for the purpose of giving to charity.

Before his departure he began to play "He will build the Holy Temple etc.".