English translation — בס"ד. שיחת יום א' פ' ברכה, ד' תשרי, צום גדלי' (נדחה), ה'תשמ"ה.

Placing the Torah with proofreading

The saying of words of rebuke on every fast day,

including the Fast of Gedaliah,

is indeed a Jewish custom,

and especially was instituted here several years ago ²,

from which itself it is understood,

that the "words of rebuke" come as a result of the content of the fast days.

And although "What am I and who am I etc." ³,

nevertheless we say the words of our Rabbis, our leaders in general,

and words of the Written Torah and Oral Torah in particular,

and in addition to this –

since this is a ruling according to the Shulchan Aruch,

the Shulchan Aruch certainly guarantees,

that everything should go out in the straight and good way,

which is true good according to the Torah of truth and Torah of life,

a directive in life,

is the good that is seen and revealed also in physicality,

and in common parlance ⁴ "in physicality and spirituality together".

That is,

that the "words of rebuke" on each fast day effect the awakening that results from that fast day,

and in a manner of good that is seen and revealed,

as above.

In addition to the general matter of words of rebuke on every fast day,

there is an added emphasis and special content in the words of rebuke of the Fast of Gedaliah:

As has been spoken several times,

that at the time of a matter of holiness it happens several times,

that even if this is the same matter that is repeated,

there is a special matter and novelty each time. For although the events that occur in these times are similar events,

each event nevertheless has a special matter and content.

And this has been spoken regarding all matters of holiness,

all the more so when it concerns a matter that is connected with a community,

a public fast,

that on every public fast there is a special directive.

And especially such a fast that is connected with matters of the Holy Temple.

Which means not only the opposite of its building but also its building,

For the intention of a fast day is indeed,

that on this day,

a day of "a time of favor" ⁵,

one should arouse abundant mercy through prayer and supplication before the Father of mercy,

that He should nullify the fast,

until He transforms the fast into a festival,

as the Rambam rules explicitly and revealedly ⁶,

that "all these fasts...

are destined to become a festival and days of joy and gladness". Consequently it is understood,

that the content of the fasts is connected with the building of the Holy Temple.

And regarding our matter:

Although the Fast of Gedaliah is one of the four fasts,

and it is counted in the verses in sequence to the other fasts,

there is nevertheless in this day a special matter and content,

from which one can derive a special directive,

up to a directive in life and in action,

and on the contrary –

action is the main thing ⁸.

The special directive of the "Fast of Gedaliah":

As mentioned earlier,

one of the special matters of every fast day,

is that it is a "day of favor to Hashem" ⁹,

a "time of favor". Therefore we indeed say in the haftarah of every fast day ¹⁰ "Seek Hashem when He is found, call upon Him when He is near" ¹¹,

meaning that on this day there is a state of "when He is found" and "when He is near" –

a "time of favor".

However, the "Fast of Gedaliah" differs from all other fasts in that it falls during the Ten Days of Repentance.

The Gemara in Yevamos ¹² questions on the verse ¹³ "Who is like Hashem our God whenever we call upon Him"

(and "whenever we call upon Him" means always)

and asks:

"But is it not written, 'Seek Hashem when He is found,'

It is not difficult: this is for an individual, this is for the community,

and an individual, when...

These are the ten days between Rosh Hashanah and Yom Kippur."

That is, when it concerns a community,

the One Above answers him immediately,

"whenever we call upon Him",

at all times,

but for an individual there must be "when He is found" and "when He is near",

which is during the Ten Days of Repentance. In other words:

In general, an individual must attain a special effort of "when He is found" and "when He is near",

but during the Ten Days of Repentance, even for an individual, the "whenever we call upon Him" is opened without any special effort.

From this it is understood

(as was spoken at the farbrengen of Shabbos ¹⁴,

Shmini, all the days are blessed ¹⁵,

especially the first day,

Motzaei Shabbos),

that there are several levels in "when He is found" and "when He is near":

In addition to the distinction between the level of the community throughout the year and the level of the individual during the Ten Days of Repentance,

there are also several more levels:

A) The level of a community during the Ten Days of Repentance,

which is higher than the level of an individual,

and as the Tzemach Tzedek explains ¹⁶,

therefore the language "Seek [plural] ... call upon Him [plural]" is in the plural,

because even during the Ten Days of Repentance

(the time of "when He is found ... when He is near")

there is an advantage of the community over the individual.

B) The level of an individual during the year on a fast day,

which is also a time of "when He is found ... when He is near".

C) The level of a (A)

community (B)

on a fast day (C)

during the entire year.

D) The level of a community on a fast day that is within the Ten Days of Repentance itself.

And from this it is understood regarding our matter,

the advantage and special content of the "Fast of Gedaliah",

a fast during the Ten Days of Repentance,

both regarding an individual,

and regarding a community.

And therefore,

when a community gathers together on the Fast of Gedaliah,

the awakening of the matter is with greater intensity and strength.

For the power of the community in general is indeed stronger than the power of an individual,

as the Gemara says ¹⁷ that the prayer that one prays in a community has a special potency.

And so it is regarding the entirety of engaging in Torah and mitzvos in a community,

as the Alter Rebbe explains in Igeres HaKodesh ¹⁸,

that the advantage of a matter done in a community is not only regarding prayer

(regarding which it is stated ¹⁹ "And I will be sanctified amidst the children of Israel",

and "amidst" means with ten ²⁰),

but also regarding Torah and mitzvos in general,

including and primarily –

regarding the act of charity.

And from this it is understood also regarding our matter,

the matter of "Seek Hashem when He is found, call upon Him when He is near",

that the prayers are accepted in such a manner that blessings are drawn in good that is seen and revealed –

that this happens especially during the time of the "Fast of Gedaliah",

when Jews gather together.

To this is added another matter,

that "the place causes",

that this gathering together is in the synagogue.

And as the advantage of a special place is emphasized in the aforementioned haftarah of a fast day

(in continuation of "Seek Hashem when He is found ...") –

"And I will give them in My house and within My walls ..." ²¹,

and "For My house shall be called a house of prayer ..." ²²,

from which is understood the special content of the place where every matter is done,

that the place assists that all these matters should be actualized in perfect completeness.

And especially since the place contains within itself both the advantage of "house of prayer"

(as above),

and the advantage of "gates marked in halacha" ²³,

a place of Torah,

and in the language of our Rabbis, may their memory be blessed ²⁴,

it is a "place where Torah is cultivated" and a "place where prayer is cultivated".

And especially since Torah is studied in this place in public,

including also the words being said now,

which includes both the Written Torah and the Oral Torah,

in a manner that it is discussed with the inner dimension of Torah,

as the matters are explained in Chassidus,

Through the leaders –

beginning with the Baal Shem Tov,

the leader of general Chassidus,

and then from the Alter Rebbe,

the leader of Chabad Chassidus,

and the leaders who filled their places,

until the leader of our generation,

His Holiness, my father-in-law, the Rebbe.

Which adds even more to the aforementioned blessing,

for the leader of our generation indeed said and emphasized several times the phrase ²⁵ "Stand ready, all of you",

to receive the blessings of Hashem,

meaning that there is a situation and state when from Jews it is demanded

(and it is sufficient)

that they should position themselves in a manner of "Stand...

all of you",

stand all together out of love of Israel and unity of Israel

(similar to the language of the verse ²⁶ "You are standing today, all of you ..." –

as one ²⁷),

and then one is "ready",

prepared,

to receive that which

is given from Above "from His full, open, holy and broad hand" ²⁸,

including also "overflowing"

(with a gimel)

as it states in the Baal Shem Tov's siddur

(and although this is a handwritten siddur,

it is nevertheless already known in a manner that it is for all generations],

meaning even more than "full",

in a manner of "overflowing",

overfilled.

And we also have the aforementioned explanation of the Tzemach Tzedek ²⁹,

that the advantage of "Who is like Hashem our God whenever we call upon Him" for a community is even greater during the Ten Days of Repentance than during the entire year.

Another matter unique to the Fast of Gedaliah,

in which it differs from all fasts:

According to the opinion of several poskim ³⁰ the event,

which caused and brought about the fast,

was on Rosh Hashanah

(only it was postponed to the day after Rosh Hashanah),

from which it is understood that on this day there is also the elevation of Rosh Hashanah.

And the essence of Rosh Hashanah is,

that then all matters

(that are in the entire order of the chain of descent)

return to their original state ³¹,

in a manner and so that afterwards a completely new drawing down should be drawn,

entirely new relative to the drawings of past years. And as the Alter Rebbe writes in Igeres HaKodesh ³²,

that on Rosh Hashanah there is drawn "a new higher light that has never yet shone from the days of the world such a higher light",

meaning that a new light is drawn that has never been in the entire order of the chain of descent,

even not on previous Rosh Hashanahs,

consequently it is a true novelty.

And this is the meaning of "Which ... the eyes of Hashem your God are upon it from the beginning of the year" ³³,

as the Gemara says ³⁴,

a year that is poor at its beginning becomes rich at its end,

and this is actualized through the shofar blast on Rosh Hashanah ³⁵,

and the shofar blast is the matter of "poor at its beginning",

and immediately after this and through this the "becomes rich at its end" is actualized.

And as explained in several places ³⁶,

that the drawing of the novelty in the entire order of the chain of descent on Rosh Hashanah is actualized through the shofar blast, which

the shofar blast draws from the innermost pleasure until from the Essence and Being,

and this is drawn into "becomes rich at its end".

That is, that the new higher light that is drawn on Rosh Hashanah,

descends into matters of wealth,

true wealth,

in physicality and spirituality together,

and primarily in physicality,

in good that is seen and revealed,

as it brings in Likkutei Torah ³⁷ from the Hagahos Maimoniyos ³⁸,

that the main judgment on Rosh Hashanah is regarding physical matters.

And in this very matter there comes an emphasis in the fixed occurrence of the Fast of Gedaliah in this year,

which falls in immediate proximity to the day of Shabbos.

In addition to that which Rosh Hashanah in general its essence is the drawing of pleasure ³⁹,

regarding Shabbos it is known ⁴⁰,

that Shabbos its essence is delight,

meaning that then all matters are actualized in a manner of true delight,

which arouses also from Above the delight above,

as the saying ⁴¹ "nachas ruach before Me that I said and My will was done",

and "nachas ruach before Me" means the delight above and beyond,

in His Essence and Being, blessed be He,

the source of delights.

And from this there also emerges on the day of the Fast of Gedaliah –

being a day that comes in continuation to "His kingship they accepted upon themselves with willingness",

the drawing of the innermost pleasure from the Essence and Being into Jews,

and afterwards there was also an added delight on Shabbos,

when in addition to the delight that Shabbos has from itself

(due to that which "the preciousness of days You called it"),

Jews drew even more delight into Shabbos,

as the language of the verse ⁴² "And you shall call the Shabbos a delight",

and in the language of our Rabbis, may their memory be blessed ⁴³ "Whoever delights the Shabbos".

And "Whoever delights the Shabbos merits the inheritance of Yaakov, which is an inheritance without borders, as it is said ⁴⁴ 'And you shall spread forth to the west and to the east ...'",

consequently from this there also emerges in service,

that all matters are done in a manner of "from the outset, go over",

as the saying of His Holiness, the Rebbe Maharash ⁴⁵,

and a saying of a leader is a directive and granting of power,

that every Jew,

in every place and at every time,

and especially in a meritorious place,

and at a meritorious time,

does all his matters in a manner of "from the outset, go over".

And this means that one has both of the aforementioned matters of Rosh Hashanah,

that it is drawn from above and beyond down to below and below.

And as explained ⁴⁶ regarding the service of man,

that the service must be like a faithful servant,

who is indeed a servant who does all his service in actual deed below,

but together with this his faithfulness to his master is in such a manner,

that he has pleasure in his matters and in perfect completeness,

and this is the pleasure of the master.

That is,

that the pleasure of the master,

the pleasure of the Essence and Being,

is drawn specifically into the deed of the lower ones,

as it is written ⁴⁷ "You yearn for the work of Your hands",

and as explained by the leader of our generation, as above,

that when one is in a state of "Stand ready, all of you",

one stands prepared to receive all the blessings,

as they are drawn from the source of all blessings,

and even higher than all matters of the source,

meaning from the Essence and Being itself;

And this drawing is down to literally the lowest level,

and in a manner

(similar to what is explained above)

that it contains within itself the "actual" drawing from above as it is,

and together with this it is "actual" from the word actuality,

that it is drawn in good that is seen and revealed until one can touch it with the sense of touch,

for it is found below ten handbreadths,

in such a low place that were it not for the Jews it would be a place lower than which there is no lower,

and there a Jew makes a dwelling place for Him, blessed be He, in the lower realms.

Another emphasis emerges on the Fast of Gedaliah additional to the other fasts:

In general, we indeed say in the haftarah of all fasts ⁴⁸ "For My house shall be called a house of prayer for all the nations",

and also before this ⁴⁹ it is told that the "foreigner" who will come to pray will also be accepted,

because he is worthy to receive the blessings –

meaning that the purpose and goal of the service of a Jew is,

that just as the drawing in general must be drawn down to the lowest level

(as above),

it must also reach the nations of the world.

And this matter is also especially emphasized on Rosh Hashanah

(and as discussed above (section 6) that the Fast of Gedaliah has a connection to Rosh Hashanah):

A) On Rosh Hashanah we say "And upon the states it is said",

meaning that then is the drawing of all matters also regarding the nations of the world,

because "all inhabitants of the world pass before You like sheep".

B) One of the reasons for the shofar blast on Rosh Hashanah

(and the mitzvah of the day is with the shofar ⁵⁰)

is ⁵¹,

because it recalls the Giving of the Torah,

and as we say at the beginning of the verses of the shofarot "You were revealed"

(at the Giving of the Torah) –

and at the Giving of the Torah, Jews were commanded from the mouth of the Almighty to compel all inhabitants of the world to accept the mitzvos that the children of Noach were commanded ⁵².

And the connection to the Giving of the Torah is ⁵³,

because then the decree of the upper ones not descending below and the lower ones not ascending above was nullified ⁵⁴,

and there was a true unification in perfect completeness of the Essence and Being with all matters of this lower world,

even in a desert

(and therefore the Torah was given in the desert ⁵⁵).

And from this we have the special directive,

as the ruling of the Rambam, as above ⁵²,

that to every Jew are given the powers to influence the nations of the world that they should fulfill the Seven Noachide Laws with all their details and branches,

and one tells him that he should utilize the powers.

This also has a connection to the above-mentioned,

that we bring the concept of "an inheritance without borders" ⁵⁶ –

because this will be in perfection in the future to come,

when the world will be able to receive the effluence from His full, open, holy, broad, and overflowing hand,

with a good that is seen and revealed openly,

when "the glory of Hashem shall be revealed and all flesh shall see together" ⁵⁷,

in the true and complete redemption through our righteous Moshiach.

That is ⁵⁸, even though there will be the most sublime revelation,

the world will not be nullified from its existence,

rather it will receive the blessings of the Holy One, blessed be He, like a vessel that receives the light,

because it will be not only a vessel but also beyond measure and limitation.

Therefore, at that time there will be the ultimate perfection and revelation also among the nations of the world,

as it is written ⁵⁹: "For then I will turn to the peoples a pure language, that they may all call upon the name of Hashem, to serve Him with one accord,"

and also ⁶⁰: "And the kingdom shall be Hashem's,"

specifically kingdom,

"and they accepted His kingdom upon themselves willingly,"

meaning that they will be vessels for this.

This is accomplished through the preparation in this time,

when one

influences them to fulfill the commandments that were commanded to the children of Noah.

And also regarding the nations of the world themselves –

their preparation for this is through their willingly helping every Jew prepare for the redemption with peace of mind and peace of body,

and in ultimate perfection,

in a manner

(similar to how it will be in the future to come)

of "and strangers shall stand and feed your flocks" ⁶¹,

that all nations help bring out Jews and Judaism in the preparation for the true and complete redemption.

And as the Alter Rebbe says in Tanya ⁶²,

that the revelation of the future to come is accomplished through our deeds and service,

and "there already was in the worlds something similar to this at the time of the giving of the Torah" ⁶²*,

and from this we received the power that this should be accomplished through our deeds and service.

And especially when our deeds and service are in ultimate perfection,

as the Mitteler Rebbe explains ⁶³,

that in the future to come all the commandments will be "like the commandments of Your will,"

because through service one reaches the state and condition where the silent, the growing, the living, and the speaker stand in ultimate perfection,

and consequently the commandments performed through them are in ultimate perfection,

like the commandments of Your will.

This is also the connection to the Ten Days of Repentance,

and to the community,

as the Tzemach Tzedek explains ⁶⁴,

that the advantage of a community during the Ten Days of Repentance over an individual is like the incomparable superiority of "Arich Anpin" over "Zeir Anpin."

All the above is also connected to the placement of the Fast of Gedaliah in the weekly Torah portion –

the portion of Vezot Haberachah:

This portion is called in several places ⁶⁵ also by the name "Brachah" (blessing) simply,

which means that this is a blessing from a source that is above all descriptions,

even higher than the source of all blessings

(similar to what is explained ⁶⁶ regarding "Blow the shofar at the new moon,"

"month" simply,

which means the general renewal that is above the entire order of the chain of descent);

Along with this it is also stated

(and the portion is also called)

"And this is the blessing,"

meaning that the blessing is drawn down,

as it stands in

the Torah of truth and the Torah of life in a manner of "this,"

"showing with the finger and saying 'this'" ⁶⁷,

that one can point to the blessing,

because it is a blessing with a good that is seen and revealed in this physical world.

And from this we also have a special arousal in the service of man in general,

and especially in the well-known campaigns:

Starting from the campaign of Ahavat Yisrael (love of Israel) to Achdut Yisrael (unity of Israel),

which also has a special connection to the Fast of Gedaliah,

where we say in the Haftarah "I will yet gather others to him, besides those already gathered" ⁶⁸,

that the Almighty adds to the gathering of Jews in addition to their own service in this matter of love and unity of Israel,

in a manner of "You are standing today, all of you" ⁶⁹,

as one unit ⁷⁰

(which is indeed on Rosh Hashanah ⁷¹),

and especially since the action of Jews in this is in a manner of "a complete place" ⁷²,

in ultimate perfection,

where it is drawn from a place that is higher than any arousal from below ⁷³.

And simply –

that Jews act in ultimate perfection in the great principle of "Love your fellow as yourself" ⁷⁴,

which was said by Rabbi Akiva ⁷⁵,

that all follow the opinion of Rabbi Akiva ⁷⁶

(and he indeed accomplished the gathering and ingathering of the holy sparks that are outside the Jewish people,

that they should be brought inside,

as explained in the discourses on the shofar blowing regarding the matter of Rabbi Akiva and Rabbi Meir who were converts ⁷⁶*).

And this draws down the concept of education,

educating oneself,

and consequently also educating others out of love of Israel,

in pleasant ways and ways of peace,

as per the language of the Rambam at the end of the Laws of Fasts,

"and love truth and peace" ⁷⁷.

This also comes down into actual deed through charity,

where one disseminates the matters of Torah, Tefillin, Mezuzah, charity, and a house full of books –

"Yavneh and its sages."

And also the matters relevant to Jewish women and girls

(even though the husbands and fathers are obligated in this,

nevertheless these matters were entrusted with special faithfulness to women and girls) –

family purity,

establishing pure and holy generations that will carry out the

"and fill the earth and subdue it" ⁷⁸,

the kashrut of eating and drinking,

and the lighting of Shabbat and Yom Tov candles.

And in this matter of lighting Shabbat and Yom Tov candles, there is a special emphasis on this day:

Firstly,

we have just blessed on Rosh Hashanah the Shabbat candles with the blessing of Shehecheyanu.

Secondly,

the intent of the candles is

"that one should not stumble over wood or stone" ⁷⁹,

and in such a manner that not only is the stumbling block absent, but it becomes impossible to stumble over it. This is evident in the establishment of this year in that immediately from Rosh Hashanah we enter a day of delight, Shabbat,

meaning that immediately after the "head of the year" we enter into a matter of Shabbat.

And from this Shabbat we enter into a "time of favor,"

which is the concept of transforming the stumbling block into good,

"transformation,"

that from an undesirable event,

not a good that is seen and revealed,

one makes a time of favor.

Until, as the Rambam says ⁸⁰,

that one not only nullifies the fasts

(through the service of man),

but one transforms them into festivals,

so that there will be "Yavneh and the Holy Temple,"

and "I will gather others to him, besides those already gathered,"

until it becomes "for My house shall be called a house of prayer for all the nations,"

that one effects this matter throughout the entire world.

In order that all the aforementioned matters should indeed come down with a good that is seen and revealed,

as elaborated above,

one will also connect and clothe this in a physical thing ⁸¹,

therefore we will conclude the "words of rebuke" with a physical action,

giving each one a dollar for the purpose of giving to charity,

so that there should be the "you have revived the soul of the poor person" ⁸².

And we will have the dollar physically,

consequently there will be a connection between the speech in all the above and the actual deed,

which connection ensures that there can be no change in it, Heaven forbid,

and it will come down in a revealed manner,

with a good that is seen and revealed,

and with blessing,

a blessing without borders.

May it be His will,

that the verse "In your cry, let your gathered ones deliver you" ⁸³ be fulfilled.

That from this gathering now,

at the time when the Almighty is "to be found" and "when He is near,"

all blessings should be drawn down.

And as the Tzemach Tzedek explains ⁸⁴,

that at this time the thirteen attributes of mercy themselves, which do not return empty-handed

(which are read in the Torah reading),

are from Arich Anpin.

Consequently, there is drawn down,

as per the language of the verse at the conclusion of the thirteen attributes of mercy ⁸⁵,

"and forgive... and grant us as an inheritance,"

which means the inheritance without borders,

in our holy land,

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

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

because "Hashem will enlarge your border" ⁸⁵.

And we will stand "ready, all of you,"

the perfection of the people,

with our young and our old... with our sons and our daughters,

until "they cannot be counted for multitude" ⁸⁶,

"for He will enlarge" in the perfection of the people,

and also with perfection in Torah and commandments.

In continuation of this, this is the place to mention the good custom that is spreading,

of studying a daily portion in the Rambam. For the Rambam testifies that this is a "book of laws, laws,"

and that when one studies it after studying the Torah of Moshe Rabbeinu –

one need not come to any other book,

because one has the entire Torah in its completeness.

And from one matter to another, this also reminds us of the campaign to influence every Jew that there should be "your people who are found written in the book" ⁸⁷,

that every Jew should have a letter in a general Sefer Torah

(even if he has

a private Sefer Torah,

"and he shall write for himself" ⁸⁸,

as an individual),

so that there should be "stand ready, all of you" as one unit in the matter of a Sefer Torah.

And through Divine Providence we see,

that also in today's lesson in the Rambam there is instruction and empowerment regarding all the matters discussed above.

Most of the chapters in today's lesson ⁸⁹ speak about the matter that every item in the Holy Temple must be "perfect" in ultimate perfection.

And he enumerates there many matters, details, and sub-details that can cause a blemish in this perfection,

therefore they may not be used,

both regarding offerings and regarding priests

(human beings).

The simple reason for this

(as explained in the simple meaning of the verses ⁹⁰ and in the books of reasons for the commandments according to their simple meaning ⁹¹) is,

that since this has a connection to the "Sanctuary,"

the house of the Almighty,

about which it is stated "and they shall make Me a Sanctuary and I will dwell in their midst" ⁹² –

everything must be in ultimate perfection.

Thus, when one safeguards this through the study of Torah,

especially the chapters that speak about this openly and explicitly in a manner of halachah

(the nature of which is to explain the will of Hashem openly,

as the Rambam elaborates regarding his book) –

one negates and nullifies from the outset the entire existence of the opposite of perfection among Jews.

Because there will be "and Your people are all righteous" ⁹³,

one stands in a state of "be perfect with Hashem your God" ⁹⁴,

where "you shall be" is a command, an empowerment, and also a promise ⁹⁵.

And in continuation of this, the verse "be perfect with Hashem your God" is fulfilled for every Jew,

and especially since we are in the footsteps of Moshiach,

and there are all the signs for this.

And especially when one has studied the laws that negate the matter of a blemish in a priest, Heaven forbid, and even in an animal that has a connection to a priest and the Holy Temple.

Consequently,

since "as in the days of your exodus from the land of Egypt, I will show him wonders" ⁹⁶,

it is so that the redemption will be immediately,

"I will not delay it even for a moment" ⁹⁷,

as in the days of your exodus from the land of Egypt.

Consequently,

since every Jew was given from the time of the giving of the Torah the title ⁹⁸ "and you shall be to Me a kingdom of priests and a holy nation,"

and it was also carried out in practice –

it is therefore understood that every Jew is "perfect,"

as the Rambam safeguards in all the details and sub-details.

And since one fulfills "and fill the earth and subdue it,"

there is also in all his possessions the matter of perfection and completeness,

because he makes of them an offering to Hashem,

like an offering that is brought before Hashem.

And from all these matters that are spoken about in speech,

and are brought down into the deed of charity –

there will be "great is charity, for it brings the redemption closer" ⁹⁹,

even more than the aspect of "I will hasten it,"

that the giving of charity with which we will conclude should hasten the ultimate hastening ¹⁰⁰,

and come with the clouds of heaven ¹⁰¹,

in the true and complete redemption,

speedily in our actual time.

(The Rebbe, of blessed memory, distributed to the "thank you" recipients, may they live, dollars to give each one a dollar for the purpose of giving it to charity.