1. The Mishnah teaches us: “One mitzvah leads to another.” This is a clear and succinct expression, applicable in our conduct. The mishnayos have a unique connection to the Redemption as explained in Chassidus, and particularly, in the text, Torah Or. For “it is in the merit of the [study of] the mishnayos that we will leave [this] exile.” May this take place in the immediate future.

This will be enhanced by making an increase in the above. For the resolution to make an increase — and carrying out this resolution in actual practice, for then G‑d will see that this resolution was in fact genuine — will bring about actual change. This is particularly true since these resolutions are made in a holy place, a building that serves as a house of prayer, a house of study, and a house of good deeds, i.e., deeds of kindness and tzedakah.

Thus there is a connection to this week’s Torah portion Vayigash, which mentions Yehudah’s approaching Yosef. As mentioned in our previous meeting, our Rabbis associate this with the obligation to join [the blessing of] redemption directly with prayer. May we see redemption joined to prayer; that directly after prayer, we proceed to the Redemption. Just as directly after the Blessing of Redemption (גאל ישראל) we proceed without any interruptions — not even interruptions in the sphere of holiness, e.g., studying Torah or reciting other prayers — to the recitation of the Shemoneh Esreh,1 so too, may we proceed from our prayers directly to the Redemption.

This will be enhanced by the distribution of money to be given to tzedakah, for tzedakah brings the Redemption near. For this purpose, you will be given two dollars, one to be given to tzedakah, and one to do with as you desire.

As mentioned, may we proceed from prayer to Redemption in a manner in which the distribution of the tzedakah, will take place in Eretz Yisrael,2 where we will proceed together “with our youth and with our elders... with our sons and with our daughters,” with the coming of the true and ultimate Redemption, led by David malkah meshicha (“the anointed king”).

2. [After descending from his platform to distribute money to be given to tzedakah, the Rebbe Shlita continued:] Sefarim (holy texts) are associated with the Sefirah of Chochmah (“wisdom”), the wisdom of holiness, i.e., the wisdom of the Torah. Thus when a new holy text is obtained, this enhances all the holy texts which one had previously. A parallel can be seen in our conceptual processes, the knowledge that comes from a new text amplifies the knowledge that one previously had received from other texts and indeed, will cause a further increase when those texts are studied again.

Today is a day associated with the liberation of holy texts and the redemption of holy texts which were “held captive.” There are still traces of this negative influence remaining, for today there are still a group of holy texts which are waiting to be redeemed from captivity and returned to their rightful owner, the Previous Rebbe. Also they are waiting to be returned to the building which served as his synagogue, house of study, and house of good deeds, “the house of our master in Babylon.”3 May this day speed the return of these holy texts and the manuscripts that are being held with them.

And may they return together with the Redemption. May its beginning and its conclusion come simultaneously and may we merit to proceed “with our youth and with our elders... with our sons and with our daughters,” men, women, and children together with all the holy texts, those that have been returned, and those that have not yet been returned, together with the manuscripts that are with them on “the clouds of heaven,” to our Holy Land, to Jerusalem, and to the Beis HaMikdash. This will be hastened by the resolutions to increase our gifts to tzedakah and other positive activities. May this take place in the immediate future.